■i* IK \'1 fiiin ilr''! iiiiiiiiii ii !li';V iil!:''' [Ill iiniiii lit" /I liiiilitiitr 32' J ^ 0 OP THE ( Theological Seminary, PRINCETON, N. J. ^«*^' Div.s.on.]33.l4(aSr ^^^ff> Section. >;B.S5.L... Book, No \ ^ AN EXPOSITION BOOK OF PROVERBS. THE REV. CHARLES BRIDGES, M.A., VICAR OF OLD NEWTON, SUFFOLK J AUTHOR OF AN " EXPOSITION OF THE CXIXTH PSALM," " CHRISTIAN MINISTRY," ETC. NEW YORK; ROBERT CARTER, 58 CANAL STREET, PITTSBURG, 56 MARKET STREET, 1847, PREFACE. Proverbial teaching is one of the most ancient forms of instruction. It was well adapted to the rudeness and simplicity of the first ages, when books were few, and philosophy little understood. The mind, unprac- tised to the slow process of reasoning, would be much more easily ar- rested by terse sentences, expressing a striking sentiment in the fewest words. The wise man himself has given the best definition of these sen- tentious maxims. Their elegance he describes under the figure of " ap- ples of gold in pictures (network) of silver.'" Their force and perma- nent impression are " as goads and nails fastened by the Master of assem- blies"^--driven closely home to the heart and conscience, and fastened in the memories by the appointed instructor of the people. The antiquity of this teaching was recognized in the Church even be- fore the age of Solomon.^ Classic annals have recorded aphorisms sim- ilarly constructed from men of wisdom. A.11 of these however were of a later date. Some possibly might be dim scintillations from this foun- tain light ; so that he was, as an old expositor has remarked — ' the disci- ple of none, but the instructor of them all.'* Indeed his mind largely dealt in this intellectual exercise. " He spake three thousand proverbs."* And from this valuable mass of thought he was directed under Divine in- spiration, to " set in order" a collection for the instruction of the Church to the end of time.° Possibly some would rather have desired the preservation of his dis- courses on Natural History' than on Practical Wisdom. But this Sover- eign discrimination shows the real intent of the Scriptures — not to teach philosophy, but religion ; not to make men of science, but men of sound godliness. All competent judges will admit this Book to be eminently fitted for this great end. What the Roman Orator pronounced of Thucydides ap- plies far more truly to this King of Jerusalem — ' so full of matter, that he comprised as many sentences as words.'* This wonderful Book is in- 1 Chap. XXV. 11. 2 Eccles. xii. 11. LXX. write -Kapoijiiai {irapa oijioi — via — sayings spoken in the way. Comp. Dr. Johnson's definition) a word often used in New Testament for parables. John X. 6 ; xvi. 25, 29. Marg. Both were of the same popular character. A proverb is often given in the form of a parable. 3 1 Sam. xxiv. 13. ^ Lavater. Comment, in Prov. Pref. Tigur. 1586. 5 1 Kings iv. 32. s Ecclus. xii. 9. Grotius supposes the Book to be a compilation from preceding wri- ters. This degradation of Solomon is a gratuitous conjecture, unsupported by a tittle of evidence. But such are the irreverent liberties, that proud learning dares to take with the Word of God ! ''' 1 Kings iv. 33. 8 Cicero de Oratore, Lib. ii. 14. Elsewhere he gives nearly the same judgment of Euripides. Epist. Lib. ^vj. 8. IV PREFACE. deed a mine of Divine wisdom. The views of God are holy and rever- ential. The observation of human nature is minute and accurate. The rule of life and conduct is closely applied, to make " the man of God perfect, thoroughly furnished unto all good works ;"' so that, as Mr. Scott well remarks — ' we shall perceive the meaning and utility of the Proverbs, in proportion to our experience in true religion, our acquaint- ance with our own hearts, and with human nature, and the extent and accuracy of our observation on the character and affairs of men. '^ Eu- sebius mentions the whole consent of the ancients, considering the Book of Proverbs to be ' Wisdom fraught with every kind of virtue.'" Bishop Hall draws out mainly from it a complete system of ' Divine Arts.'* And though the apostate Julian scornfully preferred to it the sayings of Heathen Philosophy ;'' yet the apostrophe of the son of Sirach was justly applied to its author — ' How wise wast thou in thy youth, and as a flood filled with understanding ! Thy soul covered the whole earth, and thou fillest it with dark parables.'* As to its ' canonical authority' — Michaelis well observes 'that no Book of the Old Testament is so well ratified by the evidence of quotations.'^ A few of the Jewish Talmudists appear to have expressed some doubt of its Divine stamp, but upon grounds so futile, that they were abandoned upon a more mature consideration.® Ecclesiastical History has recorded only one dissentient from the judgment of the universal Church ; and that one condemned by her authoritative council." Witsius has admira- bly refuted the neological cavils of his day.'" Nothing has been said from any quarter to weaken the unhesitating decision of our judgment, that the pen is that of the King of Israel ; but the words are the Wisdom of God. Some difference exists among expositors as to the exact divisions of the Book. We have been led to divide it into three parts. In giving a more succinct account of these several parts, we shall avail ourselves largely, though necessarily in an abridged form, of the observation of a Biblical 1 2 Tim. iii. 16, 17. 2 Pref. to Comment, on Prov. 3 Hist. Lib. iv. c. 25. TrnvApcrov ao(p'iai>. Jerome's direction to one of his friends for the education of his daughter is — ' Let her have first of all the Book of Psalms for holi- ness of heart, and be instructed in the Proverbs of Solomon for her godly life.' Epist. vii. ad liSetam. Matthew Henry in his beautiful portrait of his mother describes her as one, 'that was very well versed in Solomon's Proverbs, and the rules of wisdom, which may be fetched from thence for the conduct of human life, and knew how to apply them, and to use knowledge aright.' Sermon on the Death of Mrs. Katharine Henry. 4 ' Solomon's Divine Arts of Ethics, Politics, Economies — that is — the Government of Behavior, Commonwealth, Family — drawn into method out of his Proverbs and Ec- clesiasties.' Works, viii. 427. Edited by Rev. P. Hall. Oxford, 1837. 5 Apud Cyrill. Contra Julian, Lib. vii. 6 Ecclus. xlvii. 14, 15. The whole passage (verses 12 — 22) is very beautiful. Euse- bius remarks of Solomon, that while, inspired by Divine wisdom, he consecrated all his writings to the profit and salvation of souls ; yet he used these ' dark parables' for the exercise of the mind. Contr. Marcell. Lib. i. c. iii. p. 17. 1 Introd. to New Test. i. 207. Comp. especially in LXX. Chap. iii. 7, with Rom. xii. 16; 11, 12, with Heb. xii. 5, G; 34, with James iv. 6. 3 Pet. v. 5; x. 12, with 1 Peter iv. 8; xi. 31, with 1 Pet. iv. 18; xxv. 6, 7, with Luke xiv. 8—10; 21, 22, with Rom. xii. 20; xxvi. 11, with 2 Pet. ii. 22; xxvii. 1, with James iv. 13, 14. It is a marked distinction drawn between this Book, and the Apocryphal Book of Wisdom so similar in character, that from the latter no quotation can be adduced in the New Testament. 8 Hottengcr. Thesaur. Philol. Lib. ii. c. 1. sect. 14. Comp. Carpzov. Introd. ad Lib. Canon. Part ii. c. iv. §. 7. 9 Theodore Mopsuest condemned by 5th Council of Constantinople, a. d. 551. •" Miscell. Sacra. Lib. i. c. xviii. 30 — 34. PKEFACE. V scholar, not more remarkable for his profound learning, than for his ele- gant taste.' The First Part — all agree — extends from the opening of the Work to the close of the ninth chapter. It is — as Dr. Good observes — ' chiefly con- fined to the conduct of early life. All the most formidable dangers to which this season is exposed, and " the sins which most easily beset it," are painted with the hand of a Master. And while the progress and issues of vice are exhibited under a variety of the most striking delinea- tions and metaphors in their utmost deformity and horror ; all the beauties of language, and all the force of eloquence are poured forth in the di- versified form of earnest expostulation, insinuating tenderness, captiva- ting argument and sublime allegory, to win the ingenuous youth to virtue and piety, and to fix him in a steady pursuit of his duties towards God and man. Virtue is pronounced m the very outset to be essential wis- dom, and vice or wickedness essential folly. The only wise man there- fore is declared to be the truly good and virtuous, or he that fears God, and reverences his law ; while the man of vice and wickedness is a fool, a stubborn or perverse wretch, and an abomination to Jehovah. ' Wisdom is hence allegorized as a tree of life, yielding delicious shade, fruit and protection to those that approach her branches; throwing a garland of honor around their shoulders, and decorating their heads with a graceful chaplet, more precious than rubies. She is a sage and elo- quent monitor, lifting up her warning voice at the gates and in the squares of the city; denouncing to the young the snares and dangers, to which they are exposed ; and exhorting them to abandon " the way of the wick- ed, which is as darkness," for the path of the just, which is ' As the brightening dawn, Advancing and brightening to perfect day. '2 . ' The Second Part commences at the opening of th9.«*«*h chapter, as is obvious from the introductory clause. The stylg'and manner of the second part are as different as possible from those^of the first. It is evi- dently designed for the use of persons advanced' from the state of youth to that of manhood. While in the precedip^, addressed to the young, the richest ornaments of the fancy are made choice of to captivate their attention, and allure them to a right practice ; in the present all is busi- ness and activity, brevity, continuity/^and terseness. Every thought, though as highly polished, is at the same time as compressed as possible ; and the Writer, thoroughly awarq, of the value of every moment of time at this important period, lays d<^\vn a complete series of short rules of 1 Extracts from an unpublished Translation of the Book of Proverbs, by the late Dr. Good, in his life by Dr. Grcgory/pp. 286 — 308. 2 We add two interesting testimonies, of a widely different character. ' The first part — includijigjhe first nine .chapters — is a kind of exordium, and is varied, elegant, sublime, and truly poetical. The natural order is generally observed, and the parts are aptly connected together. It is embellished with very beautiful descriptions and proso- poeas, and adorned vyith the most finished style, together with every kind of poetical orna- ment ; so that it scarcely yields, in beauty, to any specimen of Sacred Poetry.' Bp. Lowth's Lectured on Heb. Poetry, xx.iv. (Mr. Holdea ventures to doubt whether this picture is not «omcvvhat over-wrought. Pref. to Translation of Proverbs, xxxix.) 'The firsjjiine c)ifagtej:sjjf the Book of Proverbs present us with a most interesting specimen of " acceptable words." There is in them an inimitable union of admonitory fidelity, and enticing and subduing kindness. Like Paul, he " exhorts, comforts, and charges, as a father doth his children." The whole soul of the writer is breathed ou' in the ear- nestness of benevolent desire.' Wardlaw on Ecclus. xii. 10. VI PREFACE. \ii&, arid concentrates the most momentous precepts into the narrowest compass. The former appeals to the imagination ; the latter to the judgment. The one exhibits all the genius of poetry ; the latter all the art of composition ; and hence the general matter is rendered as attrac- live in the one instance as in the other. ' The great object in each of the Proverbs of the present part is, to en- force a moral principle in words so few, that they may be easily learnt, and so curiously selected and arranged, that they may strike and fix the attention instantaneously ; while, to prevent the mind from becoming fatigued by a long 'series of detached sentences, they are perpetually diversified by the changes of style and figure. Sometimes the style is rendered striking by its peculiar simplicity, or the familiarity of its illus- tration ;^ sometimes by the grandeur or loftiness or the simile employed on the occasion ;^ sometimes by an enigmatical obscurity,^ which rouses the curiosity j very frequently by a strong and catching antithesis ;■* oc- casionally by a playful iteration of the same word ;^ and in numerous instances by the elegant pleonasms or the expansion of a single or com- mon idea by a luxuriance of agreeable words. '° The Third Part we conceive to comprise the last seven chapters. The first five were written by Solomon, and edited some centuries after by the royal scribes in the reign of Hezekiah. The two last were written by separate hands, but preserved by Divine care, and altogether worthy of the place they hold in the inspired Canon. The time when this book was written is a matter of some uncertainty. We cannot doubt but its contents were a part of *' the three thousand Proverbs,"' which "he spake" before his most lamentable fall. They were therefore the exercise of his vast and comprehensive mind, under the full infiuence of his Divine wisdom.* They might, however, as many judicious critics have thought, been " set in order"' in their present form at a period subsequent to that afflictive event. Both parts of this hypo- thesis read a most solemn practical lesson. Do we see " outlandish wo- men causing him to sin"" — this " beloved of his God" falling himself into the snare which he so minutely described, and against which he so earnestly and repeatedly warned ?" Christian Ministers ! Does not Solo- mon no less than Paul'^ awfully teach us, that preaching to others will not save our own souls ? The supposilion of the posterior arrangement gives additional weight to his faithful admonitions. They come to us like the exhortations of the restored Apostle'^ — with all the force of pain- ful experience — in the true spirit of his Master's command — " When thou art converted, strengthen thy brethren."" The interpretation of this Book requires much care and sobriety. Be- lieving the principles of the Old and New Testament to be essentially the same, it seems reasonable to expound the more obscure by the more clear. The primary duty is indeed to affix to each Proverb its own literal and precise meaning. This is undoubtedly its spiritual meaning — that is — the mind of the Spirit. In an extended application of this discovered 1 Chap. X. 19; xvi. 3; xxii. ii. 2 chap. xii. 28; xv. 11 ; xxi. 16, 22. 3 Chap. xvi. 24 ; x\ai. 8 ; xviii. 90. * Chap. xiv. 10; xvi. 16; xvii. 10; xviii. 4; xix. 12; xx. 14. 5 Chap. xi. 15; xiii. 20; xvii. 13, 15. 6 chap. xvi. 32; xvii. 17, 27, 28; xix. 6. 1 1 Kings iv. 32. « Ibid. ver. 29. 9 Eccl. xii. 9. i" Neh. xiii. 26. 11 Chap. ii. V. vii. ix. xxii. 14 ; xxiii. 27, 28. « i Cor. ix. 27. »3 I Pet. i. 13, 17; iv. 7; v. 8, with Matt. xxvi. 35. >< Luke xxii. 32. PREFACE. Vll meaning, or in deducing inferences from it, judgment — not imagination — must be the interpreter. When no other than a literal meaning is plainly intended, the object must be — not to search out a new and mis- called spiritual meaning, but to draw practical instruction from its obvious sgnse. There is however — we may remark — a line to be drawn between ex- position and illustration. The figures used in this Book — after their lit- eral meaning has been wrought out — may fairly be used as illustrative of other collateral truths, not specifically intended. The Sacred Writers appear to warrant this principle of accommodation,' though its use re- quires great delicacy and consideration ; lest it should divest Scripture of its determinate meaning, and identify us with those artists, whom Dr. South memorializes — ' who can draw any thing out of any thing.'' But with all care to preserve a soundly-disciplined interpretation, we must not forget, that the Book of Proverbs is a part of the volume entitled — " The Word of Christ.'" And so accurately does the title describe the Book, that the study of it brings the whole substance of the volume before us. It furnishes indeed the stimulating motive to search the Old Testa- ment Scripture* — the true key that opens the Divine Treasure house ; so that, as Mr. Cecil observes — ' If we do not see the golden thread through all the Bible, marking out Christ, we read the Scripture without the Key.'* This remark however does not undervalue its large mass of historical and practical instruction. But unquestionably Christ is the Sun of the whole Scripture system ; " and in his light we see the light,"° that reflects upon every point of practical obligation, and quickens life and energy through- out the whole Christian path. There is therefore, as Professor Franks reminds us — ' much joy, comfort and delight to be found in the writings of the Old Testament (especially in reading those places, which before were wearisome and almost irksome) when we percieve Christ is so sweetly pictured there. ''^ It has been recorded of Mary Jane Graham, ' that she was delighted in the course of her study of the Book of Proverbs to have Christ so much and so frequently before her mind'^ — a recollection — her Biographer ven- tured to observe — of ' great moment for the spiritual discernment of the Divine Wisdom treasured up in this storehouse of practical instruction.'' Indeed — considering that these " Proverbs set in order — these words of the wise" — were originally " given from one Shepherd,'"" whom we cannot surely fail to identify ; we might naturally expect them to record a dis- tinct testimony of himself. We cannot but fear however, that this portion of the Sacred Volume is not generally estimated at its just value. Doubtless its pervading char- acter is not either explicit statement of doctrinal truth, or lively exercises of Christian experience. Hence the superficial reader passes over to some (in his view) richer portion of the Scriptural field. Now we readily admit, that all parts of the Bible are not of equal importance. But to 1 See the Apostle's application of Ps. xix. 4, at Rom. x. 18, and Doddridge's and Guyse's Paraphrase. Comp. Scott on Chap. xxv. 6, 7. 2 Sermon on Matt. v. 44. 3 Col. iii. 16. ^ John v. 39. 5 Mrs. Hawkes's Life, p. 171 . So Augustine—' The Old Testament has no true re- lish, if Christ be not understood in it.' Ninth Tractat. on John, s See. Ps. xxxvi. 9. ' ' Christ the sum and substance of Holy Scripture.' Sect. xxi. 8 See Chap. i. viU. ix. &c. 9 Life, Chap. v. "> Eccl. xii. 9— U. Vlll PREFACE. value one part to the disparagement of another, is a slight to the Divine Testimony, that will be visited with a severe rebuke. Such a reader will only be possessed of mutilated fragments of truth, severed from their vital influence. He will never rise beyond a sickly sentimentalism. Seeking for novelty and excitement, rather than for the food of solid in- struction ; like Pharaoh's kine,' he devours much, but digests nothing. Never will he have light enough for the firm settlement of his faith. Neither can he receive the true moulding of the mind of the Spirit, or the impress of the Divine image. But the question has been often asked — and that — not in a cavilling, but in an anxiously enquiring, spirit — ' How can I read this Book profit- ably ?' Not unfrequently the confession has been added — ' My mind and soul do not get food from it. I think I am less interested in this, than in any other, part of Scripture. I acknowledge the wisdom of its sayings. I am fully persuaded, that — being the Word of God — it was not written in vain. The fault therefore must be in myself. Still the question re- turns— How am I to read it with profit V Now it might almost appear, as if the rules given at the opening of the Book'' were intended to answer this question. Certain it is, that they do furnish the most satisfactory reply. The first and chief direction — that which gives life to every other — that which applies to every page and every verse of the Bible is — Begin with prayer — " Cry — lift up thy voice." Then combine a pondering mind with a praying heart. Ac- tively apply thyself to " seek and search for the hid treasures." The riches lie not on the surface. Only those therefore, that dig into the bowels of the earth — not the readers, but " the searchers — of the Scrip- tures^'^ — are enriched. If the surface be barren, the mine beneath is inexhau.stible. Indeed it is a wise discipline, that has made an active spirit of meditation necessary to give solid and fruitful interest to this study, and to possess ourselves of a blessing, which carelessness or nido- lence will never realize. The promise here held out to diligent investi- gation fixed that intelligent Christian just mentioned ' on one occasion in intense meditation for two hours. She appeared to be lost in astonishment and gratitude at the condescension and kindness of God in giving a prom- ise, so free, so encouraging. She grasped it, as if determined not to let it go.'« The habit of interested attention being fixed, how shall we best " apply the heart to the understanding" of the Book 1 Here the valuable exer- cise of Scripture reference will greatly expand our own thoughtful medi- tation. Gather contributions from all parts of the field. Many a doubt- ful or apparently uninteresting Proverb will thus be brightened in in- structive application. We arc persuaded, that an enlarged Scriptural study, with whatever collateral helps may be within our reach, will bring no regret in having rested awhile in this part of the field, instead of pass- ing onwards to a more inviting surface. To advert once more to our Scriptural Student — ' Slie frequently employed herself in the profitable exercise of " comparing spiritual things with spiritual" — Scripture with itself; thus making God his own interpreter. Much light and heavenly unction she conceived herself to have gained by this means. '^ The fruit- * Gen. xli. 20, 21. Comp. tlic picture drawn, 2 Tim. iii. 7. 2 Chap. ii. 1—4. 3 John. v. 39. < Life of Mary Jane Graham, ut supra. 8 Ibid. Nichols's Exposition of this Book, and Scott's Marginal References, will PREFACE. IX fulness of this exercise will be, when we " find God's words" as our treasure, " eat them" as our invigorating food, and " they" thus become " the joy and rejoicing of our hearts."' ' Set your affection' — saith the apocryphal writer — ' upon my words. Desire them, and ye sli^U be in- structed. Wisdom is glorious, and never fadeth away; yea, sho is ea- sily seen of those that love her, and found of such as seek her. She pre- venteth those that desire her, in making herself first known unto tiiem. Whoso seeketh her early shall have no great travail ; for he shall find her sitting at his doors. Whoso watcheth for her^ shall quickly be with- out care. For she goeth about seeking such as are worthy of her, show- eth herself favorably unto them in the ways, and meeteth them in every thought.'* An accurate apprehension of the main end and scope of this Book will greatly facilitate the understanding of it. Different portions of Scripture may be seen to have different ends — all however subordinate to one end — primary and supreme. Without entering into detail foreign to our purpose, suffice it to remark, that the end of this Book appears to be — to set out a system of practical instruction, generally applicable. Nor let this be thought a low gradation in the Christian scheme. Unpalatable as it may be to the mere professor of godliness,* the true man of God will honor practical inculcation in its place, no less than doctrinal statement. " The truth as it is in Jesus" — that which flows from him, leads to him, and centres in him — that which " we are to be learned, and to be taught by him" — is practical truth. ^ While other parts of Scripture show us the glory of our high calling ; this may instruct in all minuteness of de- tail how to " walk worthy of it." Elsewhere we learn our completeness in Christ ;° and most justly we glory in our high exaltation, as "joint- heirs with Christ, made to sit together in heavenly places in Christ Je- sus.'" We look into this Book, and, as by the aid of the microscope, we see the minuteness of our Christian obligations ; that there is not a tem- per, a look, a word, a movement, the most important action of the day, the smallest relative duty, in which we do not either deface or adorn the image of our Lord, and the profession of his name. Surely if the book conduced to no other end, it tends to humble even the most consistent ser- vant of God, in the consciousness of countless failures. Not only there- fore is the last chapter — as Matthew Henry would have it — ' a looking- glass for ladies,' but the whole Book is a mirror for us all. Nor is it only a mirror to show our defects. It is also a guide-book and directory for godly conduct. The details of the external life, in all give much valuable assistance to this study. No foreign help however should damp the profitable interest of original research. 1 See Jer. xv. 16. 2 'o ayvnviiaai — whom wisdom scarcely affords to sleep. 3 Wisd. vi. 11 — 16. The reader will find throughout this Exposition frequent refer- ence to the Apocryphal Books of Wisdom — but only as human authorities. Mr. Home has most demonstrably overthrown their claim to a place in the sacred canon. (Introd. to Script. Vol. i. Append. No. 1, last edit.) Never was it more important to mark the wide gulf between inspired and uninspired writings. Nevertheless there seems no ne- cessity to lose much valuable and beautiful instruction, only because the writers were not inspired, or their writings were tainted with pernicious errors. ^ We fear that Mr. Scott's hearers at the Lock as a sect have not died away. Their real objection — as his son admirably observed — ' was not to Arminianism (of which they very probably scarcely knew the meaning) but to half, or more than half, the word of God. They had been accustomed to overlook it themselves, and could not bear to have it pressed upon their notice by another.' Scott's Life, pp. 23"3— 235. 5 See Eph. iv. 20—24. s Col. ii. 10. ^ Rom. viii. 17. Eph. ii. 6. B X PREFACE. the diversified spheres, are given or implied with perfect accuracy, and with a profound knowledge of the workings of the human heart. ' Be- side a code of laws directly religious, a variety of admirable rule^ stream forth from the deep recesses of wisdom, and spread over the whole field. '^ All ranks and classes have their word in season. The sovereign on the throne is instructed as from Godv^ The principles of national prosperity or decay are laid open.^ The rich are warned of their besetting temp- tations.* The poor are cheered in their worldly humiliation.^ Wise rules are given for self-government." ' It bridles the injurious tongue,^ corrects the wanton eye,* and ties the unjust hand in chains,'"' It pre- vents sloth ;^° chastises all absurd desires ;'^ teaches prudence ;"* raises man's courage ;'^ and represents temperance and chastity after such a fashion, that we cannot but have them in veneration."* To come to im- portant matters so often mismanaged — the blessing or curse of the mar- riage ordinance is vividly portrayed.'^ Sound principles of family or- der and discipline are inculcated.'" Domestic economy is displayed in its adorning consistency.'' Nay — even the minute courtesies of daily life are regulated.'* Self-denying consideration of others,'" and liberal distri- bution^" are enforced. All this diversified instruction is based upon the principles of true godliness."' Indeed the Writer may mention as one motive that led him to this work ; that, having in a former Exposition^' shown at large Christian experience to be built upon the doctrines of the gospel, he wished to exhibit Christian practice as resting upon the same foundation. That is not sound faith, that does not issue in practical god- liness. Nor is there any true morality, apart from " the principles of Christ." This Book — if it be not — as the New Testament — the Rule of Faith — may surely be considered as a valuable Rule of conduct. And — as Mr. Scott observes — ' it would be very useful for those, who can command their time, at some stated season every day, to read and delib- erately consider a few of these maxims, with reference to their own con- duct, in the various affairs in which they are concerned.'*^ Doubtless if the world were governed by the whole wisdom of this single Book, it would be " a new earth, wherein dwelleth righteousness." One other weighty consideration the Writer would advert to, as having directed his attention to this Book — its distinctive character — as a Book for the Young. The Wise man's father propounded a most anxious 1 Lord Bacon's Advancement of Learning, Book viii. Chap. ii. 2 Chap. viii. 15, 16 ; xvi. 10—13 ; xx. 8, 26 ; xxi. 1 ; xxv. 2 — 5 ; xxviii. 16 ; xxix. 14; xxxi. 1 — 9. 3 Chap. xi. 14 ; xiv. 34 ; xxiv. 6 ; xxviii. 2. 4 Chap, xviii. ll; xxiii. 4, 5; xxviii. 20, 22. 5 Chap. XV. 16, 17; xvii. 1; xix. 1, 22; xxviii. 6. 6 Chap. iv. 23 — 27 ; xvi. 32 ; xxiii. 1 — 3. 7 Chap. iv. 24; x. 31 ; xvii. 20; xxv. 23 ; xxvi. 20—26. 8 Chap. V. 20, 21 ; vi. 25-29; xxiii. 26, 27. ^ Chap, xviii. 5; xxviii. 8. •0 Chap. vi. 6—11 ; xii. 27; xiii. 4; xix. 24; xx. 4; xxiv. 30—34. 11 Chap. xxi. 25, 26. 12 Chap. vi. 1—5; xiv. 8, 15, 18; xxii. 3 ; xxv 6—10. 13 Chap. iv. 14, 15; xxviii, 1. 14 Chap. V. 15—19, with xxiii. 29—35. Basil quoted by Bp. Patrick. 15 Chap, xviii. 22; xix. 14; xxxi. 10, with xii. 4; xix. 13; xxi. 9, 19. 16 Chap. xiii. 2-4; xiv. 1; xix. 18; xxii. 6; xxiii. 14, 15; xxix. 15, 17, 19, 21. 17 Chap, xxvii. 23—27; xxxi. 10—27. '^ Chap, xxiii. 6—8; xxv. 17. 19 Chap. iii. 27, 28. "^ Chap. xi. 24 ; xxii. 9. ^i chap. xxxi. 10, 30.: 22 On Ps. cxix. 23 pref. to Comment, on Prov PREFACE. XI question — "Wherewithal shall a young man cleanse his way?" His son in this Book has fully opened the answer — " By taking heed thereto according to thy word.'" Nay he expressly states the Book to be writ- ten for the heeding of youth."^ It takes them as it were by the hand, sets up way-marks to warn against coming danger and imminent temp- tations,^ and allures them into the bright ways of God by the most engaging motives.* And never surely was the object so momentous, as at the present day. Our young are growing up at a period, when " the foundations of the earth are out of course ;" and when subtle and restless efforts are making to poison their hearts, and pervert their ways. Nothing therefore can be more important, than to fortify them with sound principles ; that, when withdrawn from the parental wing into a world or a Church (alas ! that we should be constrained to use the term !) of temptation, they may be manifestly under a Divine cover — the children of a special Providence. What this invaluable Book impresses upon their minds is — the importance of deep-seated princi- ples in the heart ; the responsibility of conduct in every step of life ; the danger of trifling deviations for expediency's sake ; the value of self-discipline ; the habit of bringing everything to the Word of God ; the duty of weighing in just balances a worldly and a heavenly portion, and thus deciding the momentous choice of an everlasting good before the toys of earth. 1 Ps. cxix. 9. 2 Chap. i. 4; iv. 1, &c. 3 Chap. i. 10—15- ii. 10—19; v. 1—13 ; vii. < Chap. iii. 1—18; viii. 17, &c EXPOSITION THE BOOK OF PROYERBS CHAPTER I. 1. Tlie proverbs of Solomon, the Son of David, King of Israel; 2. To know wisdom and instruction; to perceive the words of understanding ; 3. To receive the instruction of wisdom, justice, and judgment, and equity ; 4. To give subtilty to the simple, to the young man knowledge and discretion. The book naturally opens with a short account of its author. Solomon is recorded as the wisest of men — a man of wisdom, because a man of prayer.' His extraordinary wisdom was the ad- miration of the world. 2 Had he been the son of Jeroboam, he would have commanded respect. But he was the son of David — formed by his godly prayers^ and counsels.^ And if a King's say- ings— even though without intrinsic merit — are preserved, much more should we listen with special interest to the wise teachings of this King of Israel.' After all, however, valuable as were Solomon's maxims for their own wisdom (exceeding the sages of his own or any other time) ;* they claim our reverence upon infinitely higher ground. " Behold ! a greater than Solomon is here."'' Often does he speak in the per- son^ — always under the inspiration^ — of " the wisdom of God ;" so that his sayings are in the highest sense " Divine sentences in the lips of the King.'"" The great end of this inestimable book is to teach — not secular or political wisdom (though many excellent rules of each are inter- spersed)"— but that knowledge of God,*^ which, while it " rnaketh wise unto salvation, perfects and furnishes the man of God unto all good works.'"^ This is set forth in all its glowing privileges.'* It is pressed upon us with intense earnestness — as " the principal thing" — our very " life.'"'^ We are taught instniction as the means 1 1 Kings iii. 12. Comp. chap. ii. 1—6. 2 i Kings iii. 28; iv. 34. » Ps. Ixxii. 1. * ChHp. iv. 1—4. 1 Kings ii. 1 — 4. 1 Chron. xxviiC 9. 5 Eccles. i. 1 ; xii. 9, 10. 6 1 Kings iv. 29—31. 7 Matt. xii. 42. 8 Verse 20 ; viii. ix. ; xxiii. 2G. 9 2Tiin. iii. 16. m Chap. xvi. 10. " Chap. vi. 1— n ; xxvii. 23—27, with xi. 14; xiv. 28, 34; xx. 18. '2 Verse 7. >3 2 Tim. iii. 15—17. Titus ii. 11, 12. » Chap. iii. 13—18. ^' Chap. iv. 5—9, 13. 2 EXPOSITION OF THE BOOK OF PROVERBS. of gaining it. We are directed to perceive the inords of under- standing— to receive the itistruction, as a complete rule of irisdom, justice, judgment, and equity^ — sound principles, and practical application. Here also the simple — so readily deluded'^ — learn that suhtilty — so needful to dicriniinate between truth and error ;^ to guard them from false teachers ;^ and to enable them to rebuke and convince gainsayers.^ Specially is the young man directed to this book.* From want of discipline, his ardor runs to waste. Let him seek for that knowledge and discretion, here so richly trea- sured up for him. For the religion inculcated is not that of feel- ing, imagination, impulse, or sentiment : but it is the sound and healthful energy of godliness, flowing from the vital principles of Scriptural truth, 6. A wise man will hear, and will increase learning ; and a man of. understand- ing shall attain unto wise counsels : 6. To understand a proverb, and the inter- pretation ; the icords of the wise, and their dark sayings. Not only the simple and the young — but even the wise — may here gather instruction. For a truly wise man is one — not who has attained — but who knows that he '" has not attained," and is pressing onwards to perfection. '^ David, while conscious of com- parative attainments, was ever seeking for higher light.^ Indeed the richest stores would soon waste without constant additions. Hearing is a great medium of knowledge. Jethro instructed Mo- ses^— our Lord his disciples.'" Peter enlightened his fellow-Apos- tles." Priscilla and Aquila " instructed ApoUos in the way of God more perfectly,"'^ And do not we feel ourselves to be learners, the longer we learn — more and more ready to hear, iliat ?/;e may increase in learning .^'^ " Unto them that have, more shall be given,"" And at such a crisis as this — a crisis both of the Church and of the world — how eagerly should we improve every medium of instruction, by which we miglit become ^' jnen of understand- ing, and attain wise counsels — to know what Israel ought to do !"'^ And just as the wise man himself expounded his words and dark sayings to the delight and instruction of his royal scholar ;i^ so to a teachable hearer oi the Divine Revelation many of its '-'deep things" will be interpreted in heavenly light. And hence the value of the minister of God — -'an interpieter — one of a thou- sand"''' — and of his office as the Divinely-appointed mean of coming 1 Comp. chap. ii. 9. ^ Chap. xiv. 15; xxi. 11. Ezek. xlv. 20. 3 Phil. i. 10; 1 Thess. v. 21. '■ Psil.n xvii. 4. 1 John iv. 1. Comp. Acts xvii. 11. 5 'I'itus i. 9; ii. 8. Comp. Matt. xxii. 1.5— 4(). 6 Psalm cxix. 9. 'Over th(? gates of Phito's school, it was written — Mir^ri? ayrw/r- r/)>7i-i? U7i7-(,i. (Literally- Lot no one who is not a geometrician enter.) But very dif- ferent is the inscription over these doors of Solomon — Let the ignorant, simple, foolish, young enter.' — Cartwrighl in loc. — Lavater in c. iv. 20 — 22. 1 Phil. iii. 12. Comp. 1 Cor. iii. 18; viii. 2. 8 Psalm cxix. 98— 100, with 18. 33, 31. 9 Exod. xviii. 17— 2G. 10 Matt. xiii. 11— Ifi. John xvi. 13. " Acts xi. 2— 18. '2 Ibid, xviii. 24—26. »3 Chap. ix. 9; xviii. 15. " Mark iv. 21. "5 i Chron. xii. 32. M 1 Kin2. Comp. 1 Sam. iv. 25. Jer. xxxvi. 22—32. 4 Ctiap. V. 12, 13. xxix. 1. s Litany. 6 Ephcs. vi. 2. Comp. 1 Tim. v. 4. T Thus the prophets were called Fathers — 2 Kings ii. 12; xiii. 14. Our blessed Lord used the same endearing address John xvi. 5. Compare Matt. ix. 2, 22. Thus the Apostles also acknowledged both their individualeonvorts and collective Churches^ — 1 Tim. i. 2. 2 Tim. i. 2. Titus i. 5. 1 Cor. iv. 1.5, with 1 .lohn ii. 1 ; v. 21. 8 See Judges xiii. 12. It is worthy of remark, that no ancient system but the Bible, recognizes the just and equal claims of the Mother. Compare chap. vi. 20; xv. 20; XX. 20; xxiii. 2-2; xxx. 17. Lev. xix. 3. Deut. xxi. 18 — 21. Also the description — Ecclus. iii. 1 — IG. 9 2 Tim. i. 5; iii. 14, 15. ><> Jer. xxxv. 8—10, 18. n Gen. xlvi. 29 ; xlviii. 12. 12 1 Kintrs ii. 19, 20. Sec also Queen Esther's respect for Mordecai, her reputed father— ii. 20. EXPOSITION OF THE BOOK OF PROVERBS. 5 head, and the chain of gold about Joseph's neck^ — were not so graceful, as was this ornament of filial humility.^ Wherever we see it, it is the " putting on of the Lord Jesus Christ" in his lovely example—" going down with his parents, and being subject to theni"^ — Yea, honoring his mother with his last dyinf com- mand to his disciple — " Behold thy mother !"* The same reciprocal obligation binds the spiritual father and his children. Authority softened by tenderness — instruction moulded in parental endearment — will always command its mea- sure of reverential and affectionate attention. The Apostolical Ministry to the Churches of Philippi and Thessalonica, exhibits an exquisite pattern of this mutual love.^ Humility, tenderness, mutual communion, cheerful subjection — this forms the harmony of Christian love and happiness. 10. My son, if sinners entice thee, consent thou not. 11. If they say, Come loiih us, let us lay tuait for blood, let us lurk privily for the innocent without cause ; 12. Let us swallow them up alive as the grave; and whole, as those that go down into the pit; 13. We shall find all precious substance, ive shall fill our houses with spoil: 14. Cast in thy lot among us; let us all have one purse : 15. My son, walk not thou in the way loith them ; refrain thy foot from their path. Here is the instruction and law of the godly parent and minis- ter. Let the young hearken to it. Who that has the charge of youth does not mourn over the influence of evil companions — so eagerly, often so effectively, exerted 1 Would that the servants of the Lord were as energetic in His work, as sinners are in further- ing the ends of their master ! Almost as soon as Satan became an apostate, he became a tempter. And most successfully does he train his servants in this work !« If sitiners entice thee — This is no uncertain contingency. " My son" — said the wise son of Sirach — " if thou come to serve the Lord, prepare thy heart for temptation.'"' Yet against all multifold enticements,^ the rule is one — Consent thou not. Consent constitutes the sin. Eve consented,, before she plucked the fruit,^ — David, before he com- mitted the act of sin.'° Joseph resisted, and was saved. ^' Job was sorely tried; "yet in all this, Job sinned not.'"^ Remember — we need not yield. We cannot be forced to sin'^ — else we might throw the blame upon God. The habitual resistance of the will clears us of responsibility." The consent of the will — even it be not carried out into action — lays the responsibility at our own door. The enticement here was to deeds of robbery and blood— covetousness leading to murder. Most fiendish was the cruelty 1 Compare chap. iv. 9, with Gen. xli. 39, 43. 2 1 Peter v. .5. 3 Rom. xiii. 14, with Luke ii. 51. * John xix. 27. 5 Phil. iv. 9—19. 1 Thess. ii. 7—13. « Chap. xvi. 29. Gen. xi. 4. Isa. xli. G; Ivi. 12. "> Ecclus. ii. 1. 8 Chap. vii. 5—23. Comp. Deut. xiii. 6—8. 1 Chron. xxi. 1. 1 Kings xiii. 15-19. 9 Gen. iii. 6. lo 2 Sam. xi. 2—4. Comp. Jos. vii. 21. u Gen. xxxix. 8, P. '•2 Job i. 22 ; ii. 10. '3 See James i. 14. '4 Comp Rom. vii. 14—17, 19, 20, 23, O EXPOSITION OF THE BOOK OF PROVERBS. of the plot. The innocent was to be murdered without cause^ — swallowed up alive and ivhole — like Korah and bis company ; going down into the pit in their full strength.^ The invitation was seemingly harmless — Only come — come with us. Soon the demand rises — Cast in thy lot with us. The spoil is sure. There is no one before to prevent, or afterwards to accuse.^ Pre- cious substance will he found, when our victim is destroyed.^ Precious substance! say they — How can that be substance at all, which belongs only to a world of shadows V Much more, how can the fruit of robbery be precious with the curse of God V Not that this horrible plot is usually propounded at first. But step by step — unless the Lord graciously restrains — it may come to this at last. Seldom indeed is the first temptation so broad. But the cover and varnish is here taken off, to show what sin is in its nature, character, and its certain end. What young man, but would shudder and start away from the wickedness, V pre- sented to iiis imagination alone 7 But this is the history of many a dekided sinner, hurried on by the influence of company to lengths of sin that he had never contemplated. ^ Other etitice- ments are prepared for the amiable and the uninitiated, just entering into life ; less fearful and obvious, and therefore more really dangerous. For what " advantage does Satan get of us by our ignorance of his devices !"^ Is it safe then to trust in our good resolutions or principles ? No — Walk not in the way with them. The invitation is — Come with us. The warning is— Refrain thy foot from their path.^ Avoid parleying with them. No one becomes a profligate at once.'" But "evil communications corrupt good manners."" The conscience — once tender — becomes less sensitive by every com- phance. Who of us can stop ourselves in the down-hill road? One sin prepares for another — pleads for it — nay even makes it necessary for concealment. David committed murder to hide his adultery, and for its covering charged it upon the providence of God.'2 Again then, we repeat with all earnestness — Refrain. The path may be strewed with flowers, but it is a path of evil — perhaps of blood.^^ Every step on Satan's ground, deprives us of the security of the promises of God. Often has ruin followed by not refraining from the first step.'^ The only safety is in flight. '^ Run then into " thy hiding-place, and behind thy shield,'' and » Gen. iv. 8. Ps. x. 8. 2 Num. xvi. 33. 3 But sec Gen. iv. 10. 2 Kings ix. 26. * Comp. Matt. xxi. 38. s Psalm xxxix C « Chap. xxi. 6. Ps. Ixii. 9, lO. ' Chartist Associations alTord ample evidence of this awful delusion. 8 o Cor. ii. 11. 9 Chap. iv. 14, 15. Compare Psalm i. 1. 1" ' Nemo fuit reponte turpissimus.' — Classical adage. " 1 Cor. xv. 33. '■- 2 Sam. xi. 4, 17, 25. 13 Verse 16. Isa. lix. 7. A very apt illustration of the total depravity of man in the {>erverted use of the members of his body. — Rom. iii. 15. '^ Comp. Mark xiv. 54, 71. « Gen. xxxix. 10, 12 EXPOSITION OF THE BOOK OF PROVERBS. 7 boldly bid thy tempter " depart from thee."' Awful is the thought — that there is not a sin, that the highest saint of God may not commit, if trusting in himself. "Thou standest by faith. Be not high-minded, but fear." 17. {Surely in vain the net is spread in the sight of any bird). 18. And iliey lay wail for Iheir own blood; they lurk privily for their oum lives. 19. So are the ways of every one that is greedy of gain; which taketh away the life of tlie owners thereof. A striking picture of the infatuation of sin ! Birds by their na- tive instinct avoid the net spread in their sight. Man in his boasted wisdom rushes into it. These men thirsted for their neigh- bor's blood. But in the end they laid watt for their own. They lurked jirivily for the innocent without cause. But it proved to be lurking privily for their own lives.^ Ahab and his guilty partner, in plotting the destruction of their innocent victim, wori^ed out their own ruin. ^—Little did Haman, when bent upon the murder of Mordecai f or Judas when " seeking opportunity to betray his Master,"^ see that they were digging a pit for them- selves.'' Yet the sinner, would he but use his own eyes, might see hell at the end of his path.*^ But sin is self-delusive — self-destruc- tive. So are the ways — such the end — of greedy., often mur- derous gain.^ My son — once more hear thy Father^ s instruc- tion— " Flee these things,'"" 20. Wisdom (Marg. Wisdoms,) crieth without; she uttereih her voice in the streets: 21. She crieth in the chief place of concourse, in the openings of the gates ; in the city she uttereth her words, saying, 22. How long, ye simple ones, will ye love simplicity ? and the scorners delight in their scorning, and fools hate knowl- edge? 23. Turn you at my reproof: behold, I wiU pour out my Spirit upon you, I will make known my words unto you. A Father^s instr^iction has warned us against enticement. Wisdoni's voice now invites us to her school. And if there be danger in listening to the counsel of Satan ; not less is there in slighting the invitations of God. For it is God the Saviour here before us — the Personal Wisdom of God, in all the plentitude of his Divine power, authority, and grace." And a glowing pic- 1 Ps. cxix. 114, 115. Comp. Matt. iv. 10. 2 Rom. xi. 20. 3 Verse 11 with 18. Comp. Job xviii. 8. Hab. ii. 10. ^ 1 Kings xxi. 4 — 24. 5 Esth. vii. 9. 6 Matt. xxvi. 14—16; xxvii. 3—5. ' Ps. vii. 15, 10; ix, 15, 16. 8 Matt. vii. 13. 9 Comp. Job xxxi. 39, 40. Jer. xxii. 17 — 19. Mic. iii. 10 — 12. 'How great a cheat is wickedness ! It ensnareth the ensnarers, and murders the murderers ; holds a darli lantern in one hand, while with the other it discharges silently a pistol into our bosoms.' — Jeriiiin. (Dr. M.) Comment on Prov. Folio 1638. 10 Verse 8, with 1 Tim. vi. 9—11. 11 Ttie cry — the chief place of concourse — the outpouring fountain of the Spirit is iden- tified— John vii. 37 — 39. This very remonstrance — accompanied, as here, with awaken- ing and encouraging invitation — is also given in prophecy from the Saviour's own mouth. Isa. Iv. 1 — 3. It seems impossible to give to the terms of the promise any other than a personal applicatioa. We can easily conceive a spirit to have wisdom. But thai an attribute of wisdom may dispense his Spirit, or communicate his influence to others, is beyond conception. Moreover the Messiah when on earth assumed this personal title, 8 EXPOSITION OF THE BOOK OF PROVERBS. ture it is. Witness this great "Apostle"' — this heavenly preacher — full of yearning love to sinners — not only in the synagogue and in the temple — but crying without in the streets — in the chief flace of concourse — in the opcnins: of the gates.^ The simple and the scorner — each loving his own way — the fools — ignorant only because they hate knowledge^ — these are the objects of his compassionate remonstrance — How long 7^ A stimulating ex- ample for his servants to be " instant in season, out of season," with their Master's energy and earnestness in "plucking the brands out of the fire !" And who shall censure this standard of Divine devotedness? But let us see how the sinner's case is dealt with — how all the suggestions of unbelief — all the heartless excuses of indolence— are swept away before him. God calls him to turn at his reproof. He cannot turn himself But, I will pour out my Spirit as a liv- ing fountain up07i you. He cannot see his way. But, I will make known my words unto you. ' I offer thee both my word outwardly to your ears, and a plentiful measure of my Spirit in- wardly to your heart, to make that word effectual to you.'^ Do you plead that God reckons with you for an inability, which you cannot help — innate without your consent? This is Satan's argu- ment of delusion. He at once answers the charge, by offering to you present, suitable, and sufficient relief He meets you on your way to condemnation with the promise of free and full forgiveness.^ Your plea will be of force, when you have gone to him, and found him wanting, The power indeed is of Him. But he hath said — " Ask, and it shall be given you.'"" If then your helplessness is a real grievance, bring it to him with an honest desire to be rid of it. If you have never prayed, now is the time for prayer. If you can- not pray — at least make the effort. Stretch out the withered hand in the obedience of faith.** If your heart be hard— your convictions faint — your resolutions unsteady — all is provided in the promise — 1 will pour out my Spirit upon you. Move, then, and act in dependence upon the Almighty Mover and Agent.* Christian ex- perience explains a mystery unfathomable to human reason. It (Matt, xxiii. 34, with Luke xi. 49;) and his Apostle expressly gives it to him. (1 Cor. i. 24.) The plural noun joined with a singular verb, (Marg. Comp. chap. ix. 1.) seems to point him out as the author and whole substance of all wisdom, — 'the very wisdom of the most wise God, "in whom are hid all the treasures of wisdom and knowledge," and by whom rivers of wisdom arc poured into man by the word.' (Glass. Lib. iii. Tract i. Can. 24.) The future tense in the original may possibly give a prophetic char- acter to the proclamation. Altogether, this interpretation, as Mr. Scott observes, ' gives to the exhortation of wisdom a peculiar majesty and emphasis,' setting forth ' the eter- nal uncreated wisdom of the Father, using all means to draw men to God ; both by his works and by his word, inviting all men to know and love the truth.' — Bishop Hall. Compare notes on v. 24. viii. 1. 1 Heb. iii. L 2 Comp. c. viii. 1—5. Matt. xiii. 2. John vii. 37—39 ; xviii. 20, 2\. Psalm xl. 9, 10. 3 Verses 7, 29, 30. Job xxi. 14 ; xxiv. 13. John Lii. 19, 20. * Comp. Matt, xxiii. 37. Luke xix. 41. 42. 5 Bishop Hall. 6 Isa. i. 18-, xliii. 23—26. 7 Matt. vii. 7. 8 Mark iii. 5. s Comp. Phil. ii. 12, 13. EXPOSITION OF THE BOOK OF PROVERBS. 9 harmonizes man's energy and God's grace. There is no straiten- ing— no exclusion — with God. His promises with one mouth as- sure a wejcome to the willing heart. If it cannot move, cannot his Spirit compel — point — draw it to the Saviour? Yea, in the desire to turn, hath not the Saviour already touched it, and drawn it to himself? 24. Because I have called, and ye refused; I have stretched out my hand, and no man regarded ; 25. But ye have set at naught all my counsel, and would none of my reproof: 26. / also will laugh at your calamity ; I will mock when your fear cometh; 27. When your fear cometh as desolation, and your destruction Cometh as a whirlwind; when distress and anguish cometh upon you. 28. Then shall they call upon me, but I will not answer ; they shall seek me early, hut they shall not fnd me : 29. For that they haled knowledge, and did not choose the fear of the Lord: 30. They would none of my counsel; they dzspised all my reproof. 31. Tiierefore shall they eat of the fruit of their own way, and be filled with their own devices. The Saviour calls by his word — his providence — his ministers — conscience. But, I called, and ye refused. Not till his caZ/s have been refused, does he thunder his warnings. But such grace, so rich and free, yet rejected — who can take the gauge of this guilt 1 All creatures Ijeside are his servants.' Man alone resists his yoke. He stretched out his hand^ to afford help : to confer a blessing : earnestly to beseech its acceptance — yea, even to command atten- tion to his call.^ But no man regarded. He gives the wisest counsel., and when this is unavailing — the most wholesome re- 'proof ; but all is set at naught. Thus does he " endure with much long-suffering the vessels of wrath fitted to destruction."* But, oh sinner ! the day cometh, when he, >vho once yearned, and wept, and prayed, and died, Avill have no pity f when he shall be as if he laughed and mocked at your calamity;^ when he shall disdain your cry ; when he shall delight in the exercise of his sovereign justice over you.'^ All will then be the desolation of realized fear^ — sudden as a lohirlwind^ — the distress and an- guish of utter despair.'" This is his solemn denunciation. But — as if he could bear these despisers no longer in his sight — he changes his address, and pic- tures the scene itself in its strongest colors. They would not hear when I called. Then they shall call upon me, and I will not ansioer. They would not listen to ray warnings — I will not listen •to their cries. They shall call upon me — yea, they shall seek me early, hut they shall not find me.^^ Prayer, once omnipotent, will I Psalm cxix. 91. 2 isa. Ixv. 2. 3 See Acts xxi. 40. * Rom. ix. 22. 5 Ezek. v. II ; viii. 18, with xxxiii. 11. 6 Comp. Judg. X. 14. Isa. i. 24. i Comp. Deut. xxviii. 63. Ezek. v. 13. 8 Chap. X. 24. 9 Chap. X. 25. Psalm Iviii. 9. Isa. xvii. 13; xl. 24. Eastern travellers furnish abundant illustration of this striking figure. Paxton's Illustrations of Scripture Geo- graphy, pp. 412—416. — (Oliphant.) '« Job XV. 24. Dan. v. 5, 6, 30. '1 Matt. XXV. 6 — 12. Luke xiii. 24—28. Dr. Owen admirably remarks upon this remonstrance as a proof of the Personality of Wisdom — " If these things express not a 2 10 EXPOSITION OF THE BOOK OF PROVERBS. then be powerless. ' The last judgment before the very last of all is come — tlie very outward court or portal of hell'^ — the misery of deserted souls. To be forsaken of God at any time is awful woe ;^ how^ much more in the time of trouble?^ But to have his coun- tenance— not only turned fsjm us, but turned against us — his frown instead of his smile — this will be hell instead of heaven. Does this unmeasured wrath seem inconsistent with a God of love? But, is he not a just God — "a consuming fire?" And think of his knowledge — instead of being a delight — being hated ; his fear not chosen — his gracious counsel — none of it regarded; all his reproof despised. Add to which — is it not just, that the sinner, obstinately bent upon the choice of his oum way ; should not only gather, but eat the fruit of itV that it should enter into him, and become his substance ; that he should he filled with it, even to satiety f and that — not only during his road,^ but at the end — throughout eternity.'' The moral elements of sin constitute a hell of themselves, apart from the material fire. ' The fruit of sin in time, when arrived at full and finished maturity, is just the fruit of sin through eternity. It is merely the sinner reaping what he has sown. It makes no violent or desultary step, from sin in time to hell in eternity. The one emerges from the other, as does the fruit from the flower. It is simply, that the sinner he filled xoith his own ways, and that he eat the fruit of his own devices^^ This picture might seem to be the foreboding of despair. Yet, such miracles of Divine grace have we seen — nay, such are we our- selves— that we despair of none. But we must not soften down God's own words by a misplaced presumptuous tenderness. Have we never seen them verified in the dying chamber of the hardened sinner, who has neglected and scoffed at the Gospel, and never sent up one cry for mercy on his soul? And is there no warning here of the danger of a protracted repentance ; of the worthlessness of confessions extorted by terror — " howling on the bed — not weeping at the cross ?"' And does it not solemnly tell us, that the day of grace has its limits ;'" that there is a knock, which will be the last knock ; that a sinner may be lost on this side of hell ; intreated — pleaded with — wept over — yet lost ! lost even in the day of salva- tion ! To " do despite to the Spirit of grace'^ (mark the endearing name) — the Spirit of all kindness — of alluring love — who speaks person, and that a Divine person, the Scripture gives us no due apprehension of any thing whatever. Who is it that pours out the Holy Spirit 1 Who is it, that men sin against, in refusing to be obedient 1 Who is it, that in their distress they call upon, and seek early in their trouble"? The whole Scriptures declare to whom, and to whom alone, these things belong, and may be ascribed.' — Prelim. Exercit. to Expos. Heb. xxvii. § 12. 1 Bishop Reynolds's Works, p. 971. 2 Hos. ix. 12. 3 1 Sam. xxviii. 15. ■i Chap. xii. 12. ■'' Chap. xiv. 14. Comp. xxv. IG. — ' Ad nauseam implebuntur, et comcdent, ita ut :onsiliorum vehementer tandem, sed nimis scro, ipsos peniteant.' — Michaelis. 6 Num. xi. 4, 20. Psalm cvi. 13—15. i Isa. iii. 11. Gal. vi. 7. 8 Chalmers on Rom. vi. 21. 9 Hos. vii. 14, with Luke xviii. 13 10 Gen. vi. 3. Heb. iv. 7. EXPOSITION OF THE BOOK OF PROVERBS. H SO sweetly, and strives so tenderly with us — to wound him as it were to the soul — -this is a provocation heyond words — beyond thought. What " remaineth," but that which might strike into the very centre of the man — " the fearful looking-for of judgment and fiery indignation, which shall devour the adversaries ! It is a fearful thing to fall into the hands of the living God."' 32. For the turning away of the simple shall slay theyn, and the prosperity of fools shall destroy them. 33. Bui whoso hearkeneth unto im shall dwell safely, and shall be quiet from fear of evil. Once again is the sinner's ruin laid at his own door. He turns away from Wisdom's voice — the voice of the pleading Saviour. He despises the only remedy. He dies a suicide. It matters noth- ing to what we turn. If we turn away from God, we turn from truth — from our true — our eternal — interests. And, oh ! be it re- membered, that every inattention— every wilful neglect — is a step towards this fearful apostasy. The word gradually becomes a bur- den, then a scorn. It may seem to be a prosperous way. But it is the prosperity of fools — the love of ease — indifference — ^ripening for destruction. 2 The lust of it is the embrace of our deadly ene- my. Who that knows his own heart will not feel it a matter — not of congratulation — but of deep and anxious prayer? "In all time of our wealth — Good Lord, deliver us !"^ But to close wilh the sunshine of promise — Art thou, Reader — like God's own child — hearkening unto him 7 Then art thou un- der his cover. Thou hast already found thy place of safety, where no evil can reach thee — dwelling not only safely., but assured of safety — quiet even frorn fear of evil :^ as Noah in the ark — in con- scious security, while the world were perishing around him ;' as David, fearless in imminent danger, because realizing a refuge in his God.^ Yes! — -even the coming day of distress and anguisk brings with it no fear of evil.'' "The day will burn like an oven." Thou shalt behold the world on fire and feel thou hast lost — thou canst lose — nothing. The " day of darkness and gloominess" will be to thee a day of unclouded sunshine — the entrance into ever- lasting joy ?» 1 Heb. X. 26— 31. 2 Job xxi. 11—13. Psalm Iv. 19; Ixxiii. 3—20. Jer. xii. 1—3. Luke vi. 24, 25; xii. 16—20; xvi. 19 — 24. James v. 1 — 5. Examples of Israel. Deut. xxxii. 15 — 25. Jer. xxii. 20 — 22. Hos. xiii. 6 — 9. Amos vi. 1—6. Babylon. Isa. xlvii. 7 — 9. Moab. Jer. xlviii. 11—15. Sodom. Ezek. xvi. 49. Tyre. lb. xxvii. 2, 16, 17. 3 Litany. 4 Chap. iii. 21—26. Job v. 21. Psalm xci. 5 ; cxii. 6, 7. Isa. xxxii. 17—19. 5 Gen. vii. 11 — 16. ® Psalm iii. Compare 1 Sam. xxx. 6. 7 Contrasting verses 26, 27. Luke xxi. 26. Rev. vi. 16 — 18. 8 Mai. iv. 1,2. Luke xxi. 28. 2 Peter iii. 10—13. 12 EXPOSITION OF THE BOOK OF PROVERBS. CHAPTER II. 1 . My son, if thou wilt receive my words, and hide my commandments with thee , 2. So that thou incline thine ear unto wisdom, and apply thine heart to understand- ing ; 3. Yea, if thou criest after knowledge, and liftest up thy voice for under- standing ; 4. If thou seekest her as silver, and searchest for her as for hid treas- ures ; 6. Then shalt thou understand the fear of the Lord, and find the knowledge of God. 6. For the Lord giveth wisdom : out of his mouth cometh knowledge and understanding. Wisdom having solemnly warned rebellious scorners, now in- structs her dutiful children. If, as is supposed, these are the words of Solomon to his son, they are also the words of God to us. The dark question long before asked — "Where shall wisdom be found?'" — is now answered. Rules are given for its .discovery. It is set before us — as the fear and knoivledge of God ;^ a prin- ciple of practical godliness ;' a preservation from besetting temp- tations :* and a guide into the right and safe path.^ Hence follow the security of its scholars,^ and the certain ruin of its ungodly despisers.'' The rules for its attainment are such as the simplest comprehen- sion can apply. Most valuable are they to us. If carefully pon- dered and diligently improved, they will furnish a key for the un- derstanding of the whole word of God. Let us examine thera more distinctly. Receive my toords—L^i them be " the seed cast into the good ground of an honest and good heart"® — a heart prepared of God.^ Read the book of God — as one who " sat at the feet of Jesus, and heard his word.'"" Like the Bereans — "receive it with all readi- ness""— like the Thessalonians — with reverential faith — acknow- ledging its supreme authority. '^ Hide my commandments with thee. Carry them about with thee as thy choicest treasure, for greater security ;i2 as thy furniture always at hand for present use. '^ Let the heart be the hiding-place. ^^ Here let the treasure be covered. Satan can never snatch it thence. But there must be an active^ practical, habit of attention.^' Ear and heart must unite. Yet to incline the ear and apply the 1 Job xxviii. 12, 20, 21. 2 Verse 5. 3 Verses 7—9. * Verses 10—19. s Verse 20. 6 Verse 21. 7 Verse 22. s Luke viii. 15. » Chap. xvi. 1. 10 Luke X. 39. » Acis xvii. 11. 12 1 Thess. ii. 13. " Col. iii. 16. " Chap. iv. 20, 21; vii. 3. Job xxii. 22. Psahn cxix. 11. 15 Luke ii. 19, 51. IS Chap. xxii. 17; xxiii. 12. The Emperor Constantine stood whole hours to hear the word ; and when he was requested to sit, he repHed, ' that he thought it wicked to give ncgUgent ears, when the truth handled was spoken of God.' (Euscb. de vita Con- stant. Lib. iv.) Foxe records of Edward VL 'that never was he present at any sermon commonly, but would exccrp them, or note them with his own hand.' Vol. v. 700, New Edition. Yet Bishop Hooper seems to have thought that his Royal Master's love for the preached word needed to be quickened. Sermon 7th on Jonas. EXPOSITION OF THE BOOK OF PROVERBS. 13 heart — " who is sufficient for these things?" Oh ! my God ! let it be thine own work on me — in me. Thou alone canst do it.* Let it be with me as with thy Beloved Son — -"Waken my ear mornino- by morning to hear as the learned. "^ So let me under thy grace, "incline mine ear, and hear, that my soul may live."^ Without this spit it of prayer — there may be attention, earnest- ness, sincerity ; yet witliout one spiritual impression upon the con- science—without one ray of Divine light in the soul. Earthly wisdom is gained by study ; heavenly wisdom by prayer. Study may form a Biblical scholar; prayer puts the heart under a hea- venly pupilage, and therefore forms the wise and spiritual Chris- tian. The word first conies into the ears ; then it enters into the heart; there it is safely hid ; thence rises the cry — tlie lifting up of the voice in awakened prayer. Thus " the entrance of the word giveth life ; it giveth understanding to the simple. '■■» God keeps the key of the treasure-house in his own hand. " For this he will be enquired of "^ to open it unto thee. No other inspira- tion can be looked for than Divine grace to make his word clear and impressive. Every verse read and meditated on furnishes ma- terial for prayer. Every text prayed over opens a mine of "un- searchable riches," with a light from above more clear and full than the most intelligent exposition. David* and his wise son^ sought this learning upon their knees ; and the most matured Chris- tian will to the end continue to lift up his voice for a more enlarged knowledge of God? Bat prayer inust not stand in the stead of diligence. Let it rather give life and energy to it.® Look at the miner — his inde- fatigable pains — his invincible resolution — his untiring perseverance — seeking — yea — searching for hid treasures. Such must be our standard in searching into the sacred store-house ; leaving nothing untouched that lies before us^^" To read — instead of '■^searching the Scriptures" — is only to skim the surface, and gather up a few superficial notions." The rule of success is — Dig up and 1 Chap. XX. 12. ' Thou jiiving me the car, I have heard, as thou wouldest thy word to be heard.' — Jerome on Hab. iii. 2. 2 Isa. 1. 4. 3 Ibid. Iv. 3. ^ Psalm, cxix. 130. 5 Ezek. xxxvi. 37. 6 Psalm cxix. 18, &,c. 7 i Kings iii. 9—12. s Eph. i. 17, 18. 9 On one side is Luther's inestimable axio.n — ' Bene orasse est bene studuisse.' On the other side is the balance of the old proverb, 'Ora et labora.' Compare Mutt. xi. 12. 'We are all,' says the heavenly Leighton, 'too little in the humble seek.in!;and begging this Divine knowledge ; and that is the cause, why we are so shallow and small Eroficients. " If thou cry and lift up thy voice for understanding, search for it as for id treasures;" sit down upon thy knees, and dig for it. That is the best posture, to fall right upon the golden vein, and go deepest to know the mind of God, in searching the Scriptures, to be directed and regulated in his ways ; to be made skilful in ways of honoring him, and doing him service. This neither man nor angels can teach him, but God alone.' — Sermon on Psalm cvii. 43. 1" 'Viscera terra; extrahimus, ut digito gestiatur gemma, quam petimus. Quot manus afferuntur, ut unus niteat artic-ulus ! Siiiiili studio, industria,, constantia., Sapientis in- quisitioni incuinbendum erat.' — Plin. Lib. ii. c. 65. " Comp. John v. 39. Gr. — a similar allusion to the miner's toil. 'I can speak it by experience' — s liil a wise man, ' tliat there is little good to be gotten by reading the Bible cursorily and carelessly. But do it daily and ddigently, with attention and atlection 14 EXPOSITION OF THE BOOK OF PROVERBS. down the field ; and if the search be discouraging — dig again. The patient industry of perusal and re-perusal will open the em- bosomed treasure. " Surely there is a vein for the silver.'' Yet what miner would be content with the first ore? Would he not search deeper and deeper, until he has possessed himself of the whole treasure; not satisfied with taking away nuich, but deter- mined to leave nothing? Thus let it be our daily exercise to ex- plore " the length, and the breadth, and the depth" of our boundless stores, until we be "filled with all the fulness of God."=* This habit of living in the element of Scripture is invaluable. To be filled from this Divine treasury — to have large portions of the word daily passing tiirough the mind — gives us a firmer grasp, and a more suitable and diversified application of it. There can be no sound judgment without this feeding, enriching study. In the mere exercise of reading we often scarcely know where to begin, and we perform the routine without any definite object. Our knowledge therefore must be scanty and inelfective. Nor is the neglect of this habit less hurtful to the Church. All funda- mental errors and heresies in the Church may be traced to this source — "Ye do err, not knowing the Scriptures. "^ They are mostly based on partial or disjointed statements of truth. Truth separated from truth becomes error. The mind, therefore, prayer- fully occupied in the search of Divine truth, — crying and lifting up the voice — will never fail to discern the substance and precious- ness of the two great principles of godliness — The fear and knowledge of God. There is no peradventure nor disap|)ointment in this search — Then slialt thou understand — The Lord giveth wisdom ; it cometh out of his mouth. None shall search in vain.* 7. He layeth up sound toisdom for the righteous : he is a buckler to them that walk uprightly. 8. He keepeth the paths of judgment, and preserveth the way of his saints. 9. Then shalt thou understand righteousness and judgment, and equity ; yea, exeiy good path. Vanity* and foolishness^ are the stamp on the wisdom of this world. Here is sound wisdom. It looks at things, not in their notions, but in tbeir proper substance. It is sound, because it is practical. It is indeed a hid treasure'' — so safe, that no spoiler can and you shall find such an efficacy, as is to be found in no other book that can be named.' — Krasmus's Preface to Luke. Peter Martyr gives the same testimony, Epist. Dedic. to Comment on Rom. The following relic of our renowned Elizibeth, vvjll be read both with interest and ])rofit. It was written on a lilank leaf of a blacklitter Edition of St. Paul's epistles, which she used during her lonely imprisoninent at VVood- stocK. The volume itself curiously embroidered from her own hand, is preserved in the Bodleian. — ' August. I walk many times into the pleasant fields of the Holy Scriptures, where I pluck up the goodlisome herbs of sentences by pruning, eat them by reading, chew them by musing, and lay them up at length in the high scat of memnrie, by gath- ering them together, that so, having tasted their sweetness, I may the less [jerceive the bitterness of this miserable life.' — Miss Strickland's Queens of England, vi. 113. 1 Job x.xviii. I. 2 Eph. iii. 18, 19. 3 Matt, xxii.29. * Job xxxii. 8. Isa. xlviji. 17; liv. 13. James i. 5, 17. Compare Gen. xli. 38, 39 Exod. iv. 12. Dan. i. 17. 6 Eccles. i. 18. « 1 Cor. iii. 19. •> Verse 4. EXPOSITION OF THE BOOK OF PROVERBS. 15 reach it ; so free, that every smner may have access to it. Yes ; in the Son of God himself "are hid all the treasures of wisdom and knowledge." All these treasures in him are laid ii^p for the righteous — made over to them.' Oh, let us draw upon this infi- nite treasure daily — hourly — according to present need. Here is our light to direct cm upright walk. ' To those that are true and upright in heart, he will in his own good time reveal true and saving knowledge, and that sound spiritual rnsdom, which shall make" them eternally happy.'^ Our faithful God is a buckler to them that walk uprightly^ — covering us by the exercise of this wisdom from that subtle sophistry, which would spoil us of our treasure. 4 Our path indeed is fraught with danger; beset with temptation; yet is it safe^— kept and preserved by Almighty power ; so that the loay of his saints, even on the very edge of the enemy's ground,^ is guarded from deadly ill. We may observe also the completeness of this godly privilege. For not only does it enlarge our knowledge of Gud,'' but it brings us to a full understanding of every practical obligation. That only is sound wisdom, that guides our feet into every good path ; that " makes the man of God perfect, throughly furnished unto all good works.'"s q^l^e wisdom or grace that saves the soul, sanctifies the heart and life.^ 10. When wisdom entereth into thins heart, and knowledge is pleasant unto thy soul; 11. Discretion shall preserve thee, understanding shall keep thee. We have seen the good that wisdom brings to us.'° Now see the evil, from which it preserves us. But observe its place — m the heart. Here only has it any life or power." While it is only in the head, it is dry, speculative, and barren. When it entereth into the heart, all the affections are engaged, and how pleasant is it to the soul .''^ Religion noio is no lifeless notion. It is handled, tasted, enjoyed. It gives a discreet and understanding direction to the whole conduct. It becomes not only an external rule, but a preserving, keeping principle ;>3 like the military guard for the safety of the royal person. '^ Before, it was the object of our search." INow, having found it, it is our pleasure. Until it is so, it can have no practical influence. It is " the man whose delight is in the lauj of the Lord,'' who is preserved from " walk- ing In the counsel of the ungodly. "'« All other restraints — educa- tion, conviction, high moral principle — are, at best, only partially 1 Co], ii. 3. 1 Cor. i. 30. 2 Bishop Hall. 3 Ch;ip. XXX. 5. Psalm Ixxxiv. 11. ^ Chap. xxii. 1-2. 5 Chap. IV. 11; viii. 20. Deut. xxxiii. 26—29. 1 Sam. ii. 9. Ps. xxxvii. 23, 24; Ixvi. 9. 6 1 Sam. XXV. 39; xxvii. 1, with xxix. 2 Cor. xii. 7—9. '' Verse 5. 8 2 Tim. iii. 15—17. 9 Titus ii. 11, 12. '<> Verse 5. ^ Chap. iv. 23. »2 Chap. xxiv. 13, 14. Job xxiii. 12. Psalm cxix. 103. Jer. xv. 16. 13 Chap. iv. 6; vi. 22—21. Psalm xvii. 4; cxix. 9—11, 104. 14 1 Sam. xxvi. 16. 2 Kings xi. 11. " Verse 4. 16 Psalm i. 1, 2. Comp. chap. vii. 4, 5. 16 EXPOSITION OF THE BOOK OF PROVERBS. operative. The reclaimed drunkard viay be true to his Temper- ance pledge ; but, if the " root of bitterness" be untouched, he may be a Socialist, or a Chartist, or revel in some other equally ruinous course. External wickedness may be exchanged for decent formality. Vagrant aflTections ma}'^ be turned from some object of vanity ; yet not fixed upon the Divine centre of attraction. The mind may be disciphned from utter unprofitableness, only to indulge in the idolatry of talent, or the fascinations of poisoned literature. The folly of the pride of life may be resisted, yet pride in other of its multiform fruits tenderly cherished. In all these cases, the principle is unsubdued. The forsaken sin only makes way for some more plausible, but not less baneful, passion. The heart, cast into the inoukl of the Gospel, is the only crucifix- ion of the flesh' — the only antidote to those snares from within and from without, which so imperceptibly, yet so fatally, estratjge us from God. Never, till the vital principle is implanted, is their mischief discerned. Never, till then, does the heart find its proper object — its true resting-place. 12. To deliver thee from the way of the evil man, from the man that speaketh f Toward things ; 13. Who leave the paths of uprightness, to walk in the ways of darkness; 14. Who rejoice to do evil, ami delight in the frowardness of the wick- ed; 15. Whose ways are crooked, and they froward in their paths. Some of the various snares for the young, are about to be detailed ; a fearful picture of the temptations, to which our beloved children are exposed ! Will it not awaken our earnest cries for their im- mediate and solid conversion to God ; that ivisdom may indeed enter into their hearts^ and its pleasures be really enjoyed ; that they may have a religious taste as well as a religious education ; that they may know the Gospel — not only in the conviction of their conscience, or the excitement of their feelings — but in the entire renewal of their hearts before God ? This — and nothing else — will preserve i.hem from the snare of their cruel foe. Every town and vil- lage swarms with his emissaries : first, initiated themselves into the mysteries of his art ; then going forth, laborious and practised teach- erS; well trained by their Master for his murderous work. Against one of these enticements we have been before warned.'^ Another is here given : — The tempter bears his character upon his lips ; the evil Tiian^ that speaketh 2)roud things against God — his law — his word ; like a poisonous fountain sending up poisoned waters. Oh ! how quickly does the contamination spread ! He does not sin in ignorance. He and his companions^ have probably been trained in the paths of nprightitess. But they were ready for the first opportunity to leave the paths which they never loved, to walk in the ways of darkness — more suitable to their taste, and which their hearts do love.^ And now, having left the hated paths, they » Rom. vi. 17, 18. 2 Cor. iii. 18. Gal. v. ^1. 2 chap. i. 10— IG. 3 The change to the phiral nuiiilicr {Ihc man — who leave) implies couffderacy. « Chap. iv. IG, 17. Job xxiv. 13—16. John iii. 19, 20. EXPOSITION OF THE BOOK OF PROVERBS. 17 become foremost in iniquity. They rejoice, like Satan himself, to do evil^ — to draw their fellow sinners into the net ; and they delio-Jit in those, who are most froivard in their wickedness.^ Thus they plunge deeper and deeper into sin, till all traces of the straight way are lost to their eyes, and all their waj/s become crooked, leadino- with sure steps, to eternal ruin. Is not this the picture, drawn to the very life, of many a Sunday-scholar, or a child of godly parents, the subject of deep and tender care, " hardened through the de- ceitfulness of sin"^ — the neglect of faithful warning — the stifling of solemn conviction ? How do they deserve to be left of God, who have first left him with such fearful aggravation ! Young man ! especially shun companions, who are sinning against belter knowledge and instruction. They are hardened in devotedness to their master's work. Oh ! if misguided sinners could but see sin in its horrid deformity, and certain, eternal ruin, would not " their hearts meditate terror?" But, the crookedness of their ways hides the end from view. Satan presents the bait, palliates the sin, covers the enormity, closes the eyes, and conceals the cer- tain end of all — Hell.^ The froward in their paths cannot — will not — turn back. 16. To deliver thee from the strange woman, from thz stranger, which Jlattereth with her lips ; 17. W hich forsaketh the guide of her youth, andforge'iath the cov- enant of her God. 18. For her house inclineth unto death, and her paths unto the dead. 19. None that go unto her return again; neither take they hold of the paths of life. Another snare of the fowler is here, as often in the course of this- Book, graphically portrayed.^ Wisdom hidden in the heart is, as before, the most effectual deliverance. This wisdom, will show itself in restraining even the eye from the hurtful object.^ Ought not the strange woman — even if she be born and baptized in a Christian land — to be counted as a stranger,'' and foreigner among us? A wWe flatterer tvith her lips f^ forsaking him, whom she willingly took as the guide of her youth ; forgetting this solemn bond of the covenant of her God.^ The slave of her lust — having 1 Comp. Isa. iii. 9. Jer. xi. 15. God's heavy judgment. 2 Thess. ii. 12. 2 The sin ofihe heathen. Rom. i. 32. 3 Heb. iii. 13. 4 Ps;ihn cxxv. 5. Koin. vii. 21, with 2 Cor. \v. 3, 4. 5 Chap. V. 3—20; vi. 21; vii. 5 — 23; xxii. 14; xxiii. 27. Some commentators give an allegorical interpretation to these pictures — as de.scriptive of idohitry or false doctrine. ' But surely,' as Mr. Holden well observes, ' if there be any dependence to be placed upon the language of the .sacred writer, any propriety in his expressions, it is to be understood in its literal sense, as a warning against the seduction of harlots. The spirit of allegori- cal interpretation may make the Scriptures speak whatever is prompted by the wildest fancy, or the deepest fanaticism.' — Improved translation of Proverbs. By Rev. George Holden, 8vo. 1819. — Comp. Scott in loco. 6 Comp. Job .xxxi. 1, and our Lord's rule. Matt. v. 28. ' Tlie strange -woman — a stranger. Two diflerent words in the Hebrew — the latter appearing to mark a foreigner. Comp. Deut. xxiii. 17. Lev. xix. 29. It is however but too evident, that this abandoned class was not confined to foreigners. Comp. Gen. xxxviii. 12. Judges .xi. 1. 1 Kings iii. 16. 8 Chap. V. 3; vii. 21. 8 Mai. ii. 14 — IG. Comp. Ez. xvi. 59, 69. Does not this sacred view of the marriage 3 18 EXPOSITION OF THE BOOK OF PROVERBS. no guide but herself ; no will but her own; no pleasure but sen- sual gralification — quickly she becomes her own and her victim's murderer. Her house is the land of death.' Eternal death is her doom.*^ Her 'paths incline to the dead, with the awful monuments of Divine vengeance in olden time.^ Some instances indeed oi de- liverance are given — not so much examples, as sjjecial miracles, of grace, to show how far the " arm of the Lord," and the Gospel of his grace can reach. ^ But so rare are they, that it is as if scarcely none^ that go unto her were known to return again. And what madness is it to rush into the snare upon so faint and glimmering hope of escape ! The spell of lust palsies the grasp, ■by wliich its victim might have taken hold of the paths of life for its deliverance. Those that are " saved — it is so as by fire""^ — the wonder of heaven and earth? — "Is not this a brand plucked out of the fire ?"^ 20. That thou maycst walk in the loay of good men, and keep ike path of the righteous; 21. For the upright shall dwell in the land, and the perfect shall re- main in it ; 22. But the wicked shall be cut of from the earth, and the transgres- sors shall be rooted out of it. Here is the consummating blessing of engrafted irisdoin. Not only does it deliver from evil men ; but it guides us into the icay of good men. Thus endued with wisdom — thus clad with di- vine armor, — thou shalt have courage, like Joseph, to turn thy face froni the enchantment of sin,** and keep the paths of the right- eons — rugged indeed and difficult, yet the only patlis of rest and security.^ Thus shalt thou divell and remain in the land, as its rightful inheritor ;"' having the best, portion in earth, and an in- finitely better portion in heaven ; while the wicked and transgres- sors, though they may " enjoy the pleasures of sin for a season," shall be ultimately cut off, rooted out, and "driven away" into everlasting ruin." And now, what serious reader of this chapter can fail to esti- mate above all price, the privilege of being early enlisted under the banner of the cross ; early taught in the ways, and disciplined in the school, of the Bible ; and early led to hide that blessed book in the heart, as the rule of life, the principle of holiness, the guide to heaven ? Parents, Sponsors, Teachers of 5^outh ! ponder your deep respon- sibility with unceasing prayer for special grace and wisdom. Be- ordinance reliuke the sanction now given hy our law, and accredited even by Christian professors, which has reduced it to the degradation of a mere civil contract 1 1 Chap. V. 5. 2 Gal. v. 19—21. Eph. v. 5. Rev. xxi. 8; xxii. 15. 3 'The dead.' — Scott and Bishop Patrick in loco. Comp. chap. ix. 18. Heb. Mede's ■learned discourse, vii. ■* Solomon's own case. Comp. Luke vii. 37 — 50. 1 Cor. vi. 9 — 11. 5 None in comparison, very few. Comp. Isa. lix. 4 ; Ixiv. 7. ^1 Cor. iii. 15 7 Zech. iii. 2. « Gen. xxxix. 9, 10. 9 Cant. i. 7, 8. Jer. vi. 16. w Psalm xxxvii. 9, 11, 22, 29, 34. Matt. v. 5. n Chap. X. 30 ; xiv. 32 ; xv. 25. Psalm Ui. 5—7; xcii. 7. Matt. iii. 10. EXPOSITION OF THE BOOK OF PROVERBS, 19 ware of glossing over sins with amiable or palliating terms. Let young people be always led to look upon vicious habits with hor- ror, as the most appalling evil. Discipline their vehemence of feel- ing and ill-regulated excitement. Keep out of sight— as far as may be — books calculated to inflame the imagination. To give an impulse to the glowing passion, may stimulate the risino- cor- ruption to the most malignant fruitfulness. Oh ! what wisdom is needed to guide, to repress, to bring forth, develop safely, and to improve fully, the mind, energies, and sensibilities of youth ! Young man ! Beware ! Do not flatter thyself for a moment that God will ever wink at your sinful passions — that he will al- low for them, as slips and foibles of youth. They are " the cords of your own sins," which, if the power of God's grace break them not in time, will " hold" you for eternity.' Shun then the society of sin, as the infection of the plague. Keep thy distance from it, as from the pit of destruction. Store thy mind with the preserva- tive of heavenly wisdom. Cultivate the taste for purer pleasures. Listen to the fatherly, pleading remonstrance, inviting to thy hiding place, thy rest — " Wilt thou not from this time cry unto me ; ' My Father ! thou art the guide of my youth ?' "^ CHAPTER IIL 1. My son, forget not my law; but let thine heart keep my commandmerUs ; 2. For long life, and peace shall they add to thee. This is not the stern language of command. We are listening to our Father's voice in all the endearing persuasiveness of prom- ise— Ml/ sou. He had before instructed us to seek and search after wisdom, and set out before us its invaluable blessings.^ Now he calls us to bring it into practical exercise — Forget not my law. Not the infirmity of the memory, (for which a special, though we fear too much neglected, help, is provided,)^ but the wilful forget- fulness of the heart.' is here implied. Let thine heart — like the ark of the testimony — be the keeping place of my commandments.^ And is not this the child's desire — '' O that my ways were directed to keep thy statutes ?"'' while his conscious helplessness takes hold of the covenant promise — "1 will put my law in their inward parts, and write it in their hearts."* Herein lies our interest, not less than our obligation. The re- ward of this lively obedience (need we add — a reward of grace ?) » Chap. V. 22. 2 Jer. iii. 4. 3 Chap. ii. < John xiv. 26. 5 Chap. ii. 17. Psalm ix. 17^ x. 4. Comp. chap. iv. 5. Deut. iv. 23. Psalm cxix. 93, 17G. > F F « Chap. iv. 4. Deut. xi. 18. Isa. Ii. 7, with Exod. xl. 20. Heb. ix. 4. ' PsiUm cxix. 6. Comp ver. 69, 129. 8 jer. xxxi. 33. 20 EXPOSITION OF THE BOOK OF PROVERBS. is a long and happy life — the highest earthly good.' The wicked indeed live long, and the godly often "live out only half his days." The wicked die in outward comfort, the righteous in outward trouble.2 But length of days is the promise to tiie righteous — whether for earth or for heaven, as their Father deems fittest for them. In itself the promise, as regards this life, has no charm. To the ungodly, it is a curse ;^ to the people of God, a trial of faith and patience;^ to all a weariness.^ But peace added forms the^ sunshine of the toilsome way^ — "peace with God through the blood of sprinkling,"^ eternal peace in his home and in his bosom* — where all the fightings of a rebellious flesh — all the counterstriv- ings of a perverse and ungovernable will, shall have ceased for- ever. " Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gale into the city."^ 3. Let not mercy and truth forsake thee ; hind them about thy neck; write them upon the table of thine heart ; 4. So shall thou find favor and good understand- ing (Marg. success), in the sight of God and man. Mercy and truth are the glorious perfections of God — always in exercise — always in combination'" — for his people's good. While we rest upon them for salvation, let us copy them in our profession. Are not his children new created in his image. Let then our Fa- ther's image be manifested in us, "as his dear children."" Let these graces be, as with God, in combination. ' The want of one buries the commendation of the other. Such a one is a merciful man to the poor ; but there is no truth in him. Such a one is very just in his dealings, but as hard as flint."^ " Put on, as the elect of God, bowels of mercy. But he not one to another. Speak every man truth with his neighbor.'"^ Nor must these virtues be in tem- porary or occasional exercise. . Let tliem not forsake thee. Bind them a.B jewels about thy neck. ^* Let them be ^^ written — not in tables of stone, but in fleshly tables of the heart." '^ God indeed is not thy debtor — yet none shall serve him for naught. The man who shews mercy to his neighbor shall find it with hiin.'^ " They that deal truly are his delight."''' So shalt thou find favor and good understanding^^ — (success)'^ both iii his sight, and in the 1 Psalm xxxiv. 12. Comp. ver. 16; iv. 10; ix. 11 ; x. 27. Job. x. 12. 2 Eccles. ix. 2. 3 Gen. iv. 11—15. Isa. Ixv. 20. 4 Gen. xxvii. 4G; xlvii. 9. 1 Kings xix. 4. Phil. i. 23, 24. Rev. xxii. 20. 5 Chap. XV. 15. Psahn xc. 10. F.'-cles. xii. 1. 6 Psalm cxix. 1G5. Isa. xxxii. 17; xlviii. 17, 18. •> Rom. V. 1. Eph. ii. 13, 14. Col. i. 20. 8 Psalm xxxvii. 37. Isa. Ivii. 2. » Rev. xxii. 14. 1" Gen. xxxii. 10. Psalm xxv. 10; Ixxxv. 10; Ixxxix. 14; Ps. c. 5; cxvii. 2. Mic. vii. 18—20. " Eph. iv. 24; v. 1, 2, 9. 12 p. Taylor's exposition of Prov. I— IX. 4to. 1655-7. " Col. iii. 12 with 9. Eph. iv. 25. " Chap. vi. 21 ; vii. 3. Deut. vi. 8. >s Chap. vii. 3. 2 Cor. iii. 3. '^ Psalm xviii. 25. Matt. v. 7. w Chap. xii. 22. »8 Psalm cxi. 10. w Jos. i. 7, 8. (M. R.) EXPOSITION OF THE BOOK OF PROVERBS. 21 sight of man. Witness Joseph in Egypt * — David in the family of Saul'^ — the servants of God in the Eastern courts^ — the early Christians with the people around thern.^ What is more lovely than thus to live down reproach by consistent godliness ? What more acceptable to God, or more edifying to the Church ?« Was not this the record of " the holy child, that he increased in wisdom and stature, and in favor' loith God and man ?"* The high- est crown of a youthful profession is conformity to the Divine pat tern J 6. Trust in the Lord wilh all thine heart, and lean not to thine own understand- ing. 6. In all thy loaijs acknowledge him, and he shall direct thy paths. This is the polar-star of a child of God — faith in his Father's providence, promises, and grace. Let the eye look upward, and all will be light. ^ This is the privilege of adoption. The un- meaning expression of trust on the lips of the ignorant and un- godly is a fearful delusion. What ground of confidence can there be, when there is every thing to fear ? Can the sinner's God — a just, avenging God — be an object of trust 7 What owe we to that precious atonement, which has opened up our way to a recon- ciled God,* and assured our confidence in him as our Friend and Counsellor ! Nor is tliis tlie cold assent of the enlightened judg- ment. It is the trust of the heart — of all the heart. It is a child- like confidence without wavering,'" in our Father's well-proved wisdom, faithfulness, and love. Any limit to this confidence is a heinous provocation. '' He is truth itself. Therefore he loves, that we should take him at his word, and prove his word to the utmost extent of his power. But our trust must not only be entire, it must be exclusive. No other confidence — no confidence in the fiesh — can consist with it.^* Man with all his pride feels that he wants something to lean to. As a fallen being, he naturally leans to himself, — to his own fool- ish notions and false fancies. Human power is his idol. He makes his U7idei'standing his god. Many would rather be convicted of want of principle than of want of talent. Many bring God's truth to their owm bar. and cavil at it, as an excuse for rejecting it. In these and other ways, man " trusteth to himself, and his heart de- parteth from the Lord.'"^ This is the history of the fall — the his- tory of man from the fall — the dominant sin of every unhumbled heart — the lamented and resisted sin of every child of God. Need we advert to it as the sin of youth ? How rare is the sight of the I Gen. xxxix. 2—4, 21—23; xli. 37—43; xlv. 16. 21 Sam, xviii. 5, 14—16. 3 Dan. i. 8, 9; iv. 8, 9; v. 11; vi. 1—3, 27, 28.— His three companions, iii. 30. Ezra vii. 9— 12.— Neh. ii. 1—6. Mordecai, Esth. x. 3. •i Acts ii. 44—47. s chap. xvi. 7. Rom. xiv. 16—19. s Luke ii. 52. 7 Cotnp. 1 Sam. ii. 26. s jyiatt. vi. 22. Comp. Psalm xxxii. 8 ; xxxiv. 5. 9 Rom. V. 11. I" Comp. 1 Chron. xii. 33. 2 Chron. xiv. 11. Contrast Jam. i. 6 — 8. 'I Psalm Ixxviii. 18—21. 12 Comp. Phil. iii. 3. i3 Jer. xvii. 5. 22 EXPOSITION OF THE BOOK OF PROVERBS. "younger submitting unto the elder !"^ If advice is asked, is it not with the hope of confirming a previously-formed purpose? In case of dissent, the young man's own understanding usually de- cides the course. Great reason then is there for the warning — Lean not to thine own iinder standing. Once indeed it gave clear unclouded light, as man's high prerogative — created in the image of God.^ But now — degraded by the fall,^ and darkened by the corruption of the heart^-^it must be a false guide. Even in a renewed man — a prophet of God — it proved a mistaken counsellor.' Yet throw it not away. Let it be dihgently cultivated in all its faculties. In a world of such extended knowledge — ignorance is a reproach — the fruit of sloth, dissipation, or misguided delusion. Use it then actively. Religion strengthens — not destroys — its power. But — lean not to it — lean — trust in the Lord. Self-dependence is folly^ — rebellion,'' ruin.® ' The great folly of man in trials' — as Dr. Owen justly remarks — ' is — their leaning to or upon their oicn understanding and counsels. What is the issue of it 'I " The steps of his strength shall be straightened, and his own counsel shall cast him down."* First he shall be entangled, and then cast down ; and all by his own counsels, until he come to be ashamed of it.^" Whenever in our trials we consult our own un- derstandings, or hearken to self-reasonings, though they seem to be good, and tending to our preservation ; yet the principle of living by faith is stifled, and we shall in the issue be cast down by our own counsels."' Next — let our confidence he uniform — In all thy ways acknow- ledge him. Take one step at a time — every step under plain warrant, and Divine direction.'^ Never ventuie to plan for your- self, except in simple dependence on God.'^ It is nothing less than self-idolatry to conceive, that we can carry on even the ordinary matters of the day without his counsel. He loves to be consulted. Therefore take all thy difficulties to be resolved by him. Be in the habit of going to him in the first place before self-will, self- pleasing,*^ self-wisdom, human friends, conveniences, expediency. Before any of these have been consulted, go to God at once. Con- sider no circumstance too clear to need his direction.'* In all thy ways, small as well as great — in all thy concerns, personal or rela- tive, temporal or eternal, let him be supreme. Who of us has not found the unspeakable " peace" of bringing to God matters too minute or individual to be entrusted to the most confidential 1 1 Pet. V. 5. 2 Gen. i. 26. Col. iii. 10. 3 Psalm xlix. 20. 4 Eph. iv. 18. 5 2 Sam. vii. 2—5. « Chap, xxviii. 26. 7 Jer. ii. 13; Lx.23. s Qcn. iii 5, 6. Isa. xlvii. 10, 11. 9 Job xviii. 7. 1" Hos. X. 6. 1' Treatise on Temptation, chap. viii. 12 Comp. Ez. viii. 21—23. Neh. i. H. 13 Jam. iv. 14. Jf the Lord ir ill — as Fuller remarks with his pithy quaintness — 'a parenthesis, and yet the most important jiart of the sentence.' 1* See the awful hypocrisy, and judirnient of asking counsel of God under this deadly influence. Jer. xlii. 1 — 3, 19 — 22. Ezck. xiv. 1 — 6. 15 See the evil consequence of this inconsiderate neglect. Jos. ix. 14. EXPOSITION OF THE BOOK OF PROVERBS. 23 ear?i Thus\twastha.tAhYa.ha,m acknowledged God. Wheresoever he pitched a tent for himself, there was always an altar for God.^ In choosing a wife for his son there was a singular absence of worldliness. No mention of riches, honor, beauty, or of any thino- but what concerned the name and honor of his God.^ Thus did the wise man's father iii all his ways acknoicledge God, askino- counsel of him in all his difficulties, and never disappointed.* This is indeed to walk with God as a Father. This is true faith — not superseding, but invigorating exertion.^ Now if we be weaned from the idolatry of making our bosom our oracle, and our heart our counsehor ; if in true poverty of spirit we go every morning to our Lord, as knowing not how to guide our- selves for this day — our eye constantly looking upward for direc- tioti,^ the light will come down. He shall direct thy jmths. We want no new revelations or visible tokens.'' Study the word with prayer. Mark the Divine Spirit shedding light upon it. Compare it with the observation of the Providence of the day;^ not judging by constitutional bias (a most doubtful interpreter), but pondering with sober, practical, reverential faith. Let the will be kept in a quiet, subdued, cheerful readiness, to move, stay, retreat, turn to the right hand or to the left, at the Lord's bidding ; always remem- bering, that is best, which is least our own doing, and that a plia- ble spirit ever secures the needful guidance. » We may " be led," for the exercise of our faith, " in a way that we know not."^° — per- haps a way of disappointment, or even of mistake. Yet no step well prayed over will bring ultimate regret. Though the promise will not render us infallible ; our very error will be overruled for deeper humiliation and self-knowledge ; and thus even this mys- terious direction will in the end be greatly acknowledged — " He led me forth in the right way."'^ 7. Be not loise in thine own eyes : fear the Lord, and depart from evil ; 8. It shall he health to thy navel, and marrow to thy hones. Another warning against self-confidence V^ and who needs it not? So natural is it to idohze our own devices ! Yet self-wisdom is self delusion.12 True wisdom is its opposite — the fear of God and the fear of sin. ^* God is loved and honored. Sin is hated, loathed, 1 Phil. iv. 6, 7. " In eveiy thing." 2 Gen. xii. 7; xiii. 18. 3 lb. XXIV. ]— 8. Comp. also his servant, ver. 12—27. 4 1 Sam. xxiii. 9—11 ; xxx. G— 8. 2 Sam. ii. I ; v. 19. Compare the smarting rod from the neglect of this godly habit. 1 Sam. xxvii. 1, with xxix. 5 Comp. Gen. xxxii. 9—20. Neh. ii. 4 — 20 ; iv. 9. 6 Psalm V. 3 ; cxliii. 8—10; xxv. 4, 5. 7 Such as Ex. xiii. 21, 22. 8 Psalm cvii. 43. 9 Comp. Psalm xxxii. 8, 9. Isa. xlviii. 17, 18, with x.xx. 21. 10 Isa. xlu. 16; 1. 10. 11 Psalm cvii. 7. 12 Verse 5. Comp. xxiii. 4. Rom. xii. 3, 16. See the mind of God expressed in that solemn woe, Isa. v. 21. 13 Even a heathen could remark—' I suppose that many might have attained to wis- dom, had they not thought they had already attained it.' Seneca de Ira. Lib. iii. c. 36. Comp. 1 Cor. viii. 2. Gal. vi. 3. '* Chap. xiv. 27 ; xvi. 6. Gen. xxxix. 9, 10. Neh. v. 15. Job xxviii. 28. 24 EXPOSITION OF THE BOOK OF PROVERBS. resisted.' It lives indeed ; but it. is condemned to die.^ It cleaves to the child of God ; but his heart departs from it. Often is it the sickness of the body :^ always of the soul.* The departure from it., in the exercise of self-denial and godly discipline, is health to the body.' The soul revives in fruitfulness.^ The man that feareth the Lord, under " the healing beams of the Sun of Right- eousness goelh forth."^ as from his sick chamber, full of life and Christian energy. " The joy of the Lord is his strength."^ 9. Honor the Lord with thy substance, and loith the first-fruits of all thine in- crease; 10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. This is the rule of sacrifice — a costly precept to the worldling and the formalist. But to the servant of God, is it not a privilege to lay aside a portion of substance with this sacred stamp, " This is for God?"^ The first fruits of tlte increase were the acknowledg- ment of redemption from Egypt.'" And shall we — redeemed from sin, Satan, death, and hell — deny the claim V^ Nay, could we be happy in spending that substance on ourselves, which he has given us, wherewith to honor him?'^ What a value — what a dignity — does it give to the talent, that he should condescend to employ it for his grand eternal purposes ! This sacred devotedness is more- over the true road to riches.'^ God challenges us to "prove him now herewith," if the abundant harvest, and the overflowing vin- tage shall not put unbelief and covetousness to shame.'* A nig- gardly spirit, is therefore narrow policy, contracting the harvest, by sparing the seed corn.'' There is no presumption or enthusiasm in looking for the literal fulfilment of the promise. If we doubt the temporal, should we not suspect our assumed confidence, in the spiritual engagements ? If the Lord's word be insufficient security for our substance ; much more must it be for the infinitely weigh- tier depositc of our soul ! The rule and obligation, are therefore clear. Only let us care- fully prove our motives, that we beware of bye-ends and selfish principles ; that we honor the Lord, not ourselves. Let there be a self-renoiancing spirit,"' implicit faith, "^ constraining love,'^ special regard to his own people.'^ And doubt not, but he will affiix his own seal — " Them that honor me, I will honor."-" 11. My S071, dei^pise not the chastening of the Lord; neither be weary of his cor- I Rom. vii. 18—24. 2 jbid. vi. 6. 3 In sensual indulgence — chap. v. 8 — 11. Intemperance — xxiii. 29, 30. As a judicial infliction — Psalm xxxii. 3, 4; xxxviii. 1 — 8. 1 Cor. xi. 30. 4 Hos. vii. 9. 5 Verses 1, 2. 6 Hos. xiv. 5—7. "> Jlal. iv. 2. ^ Neh. viii. 10. " 1 Cor. xvi. 2. lo Ex. xiii. 11—16. Deut. xxvi. 1— 10. II 1 Cor. vi. 19, 20. 12 Matt. xxv. 14, ]5. Luke xix. 13. Contrast xii. 16—21. 13 Chap. xi. ai n Nch. iii. 10. 2 Chron. xxxi. 5—10. 15 Chap. xi. 24. 2 Cor. ix. 6. Comp. Hag. i. 4—6. 16 1 Chron. xxix. 14—16. Matt. vi. 1—1 ; xxv. 37—39. " 1 Kings xvii. 12—16 18 Rom. xii. 1. 2 Cor. v. 14, 15. 's Matt. x. 42; xxv. 40. Gal. vi. 10. 20 1 Sara, ii, 30. Comp. Chap. xi. 25 ; xxii. 9. Heb. vi. 10. EXPOSITION OP THE BOOK OF PROVERBS. 25 reciion ; 12. For whom the Lord loveih, lie correctcih; even as a father the son in whom he delighteih. Prosperity and adversity in their wise mixture and proportion form the present condition of man. Each is equally fruitful in op- portunity of honoring the Lord ; in prosperity — by the full conse- cration of our substance ;' in adversity — by a humble and cheer- ful submission to his dispensations. In prosperity it is well to ex- pect the rod; 'and suppose it be his pleasure let it not disatisfy thee, nor make thee either doubt of his gracious Providence, or out of impatience take any unlawful course to remove it from thee.'2 His "exhortation" — the Apostle reminds us — ^" speaketh to us as unto children."^ And indeed, under no character does he approach so near to us, and endear himself so closely to us, as that of a Father. Most precious at all times, especially under correc- tioti, is the privilege of adoption — My son. This is a most important exhortation. Nowhere are our corrup- tions so manifest, or our grace so shining, as under the rod. We need it as much as our daily bread. If we be children of God, we are still children of Adam — with Adam's will, pride, independence, and waywardness. And nothing more distinctly requires Divine teaching and grace, than how to preserve in our behavior the just mean between hardness and despondency — neither despising- the chastening of the luord^ nor being loeary of his correction.^ We are left to infer the rules from the evils mentioned, which will ever be the exercise of prayer, watchfulness, and conflict. Too often, while we guard against an error on the right hand, we forget one not less hurtful on the left ; like the man who feels he cannot go too far from the precipice on the one side, and rushes into some fearful hazard on the other. The middle path is the right path. Doubtless the Lord means his chastening to be felt. ^ A leviathian iron-heartedness^ is the stubbornness of the flesh, not the triumph of the spirit ; a frame most offensive to him, and most unseemly for the reception of his gracious discipline. To be as though no pain was felt or cared for ; sullenly to " kick against the pricks,"^ and to dare God to do his worst — this is indeed to despise his chastening.^ But pride will lift up the head, stiff" and unbending : many a stroke does it require to bring it down. Yet alas ! this is not the sin only of the ungodly. Do we not often see the child of God in an undutiful spirit?^ He then cares 1 Verses 9, 10. 2 Bishop Patrick. 3 Heb. xii. 5. We must not overlook in the Apostle's application of this text, the tes- timony to the divine inspiration of the Book ; and that the instruction of Wisdom . throughout is the real instruction of our Heavenly Father to his beloved children. * The philosopher's definition is striking and accurate, but infinitely above his own practical standard — ' Non scntiri mala tua, non est hominis ; ct non ferre, non est viri.' — (It is inhuman not to feel thine afflictions, and unmanly not to bear them.) — Seneca, Consol. ad Polyb. c. 36. 5 Comp. 2 Sam. xv. 30. Psalm xxxix. 10, 11. 6 Job xli. 24—29. Comp. Isa. xxvi. 11. Jer. v. 3. 7 Acts ix. 5. 8 Comp. Pharaoh — Ex. vii. 23. Jehoram — 2 Kings vi. 31. Ahaz — 2 Chron. xxviii. 22. Job XV. 25, 26. Isa. i. 5 ; ix. 9, 10, 13. 9 Comp. Job v. 17. Heb. xii, 9. 4 26 EXPOSITION OF THE BOOK OF PROVERBS. little whether his father smiles or frowns. The chastening is lightly passed over. He considers only second causes, or imme- diate instruments.' He is irritated by looking at the rod, rather than at the hand that inflicts it.^ He shrinks from searching into the cause. He disregards his Father's loving voice and purpose. Hence there is no softening humiliation,^ no " acceptance of the punishment of iniquity ;"^ no child-like submission ; no exercise of faith in looking for support. Is not this to despise the chasten- ing of the Lord I But while some despise the hand of God as light, others " faint" under it as heavy. '^ They are weary of his correction. Beware of yielding to heartless despondency or fretful impatience.^ Resist hard and dishonorable thoughts of God.'' Their very admission spreads destruction. Very apt are we to judge amiss of our Fa- ther's dealings f to neglect present duty ;^ to cherish a morbid brooding over our sorrows;" to forget our title and privilege of adoption ;'' or in obstinate grief to "refuse to be comforted" with the " hope of the end.'"^ And is not this to be weary of his correc- tion 7 We must here remark, that the rules imply much more than their negative meaning. Instead of despising — reverence — the chastening of the Lord. Let it be a solemn remembrance to thee, that thou art under thy Father's correction. '^^ Instead of being weary of it, hang upon his chastening hand, and pour thy very soul into his bosom.'* Kiss the rod.'^ Acknowledge its humbling, but enriching, benefit.'^ Expect a richer blessing from sustain- ing grace, than from the removal of the deprecated affliction.''' After all we must add, that chastening is a trial to the flesh ;'8 yet overruled by wonder-working wisdom and faithfulness to an end above and contrary to its nature. So that eyeing God in it, we see it to be love, not wrath ; " receiving,'"^ not casting out. We are thus better with it than without it ; nay — we could not be without it for our soul's salvation.^" Faith understands the rea- sons of the discipline ;2' acknowledges it as a part of his gracious Providence,-^ and the provision of his everlasting covenant j'^^ waits to see the end of the Lord f* and meanwhile draws its main support from the seal of adoption. He corrects whom he loves., and because he loves — the son in whom he delighteth.^^ He 1 Comp. Amos iii. 6. 2 2 Chron. xvi. 10—12. 3 Psalm xxxii. 3, 4. ^ Lev. xxvi. 41, 43. 5 Comp. Heb. xii. 5. Psalm xxxviii. 2, 3 ; xxxix. 10. 6 Chap. xxiv. 10. Isa. xl. 27—31. Comp. 1 Sam. xxvii. 1. 1 Kings xix. 4. Job iii. 1—3. Jer. XX. 14—18. I 7 Psalm Ixxiii. 14 ; Ixxvii. 7—10. « Gen. xlii. 36. Judges vi. 13. Jonah iv. 9 Jos. vii. 10—13. 10 Job vi. 1—16. " Heb. xii. 5. 12 Psalm Ixxvii. 2. Comp. Jer. xxix. 11 ; xxxi. 15 — 17. 13 Lam. iii. 28, 29. Mic. vii. 9. » 1 Sam. i. 10—15. 15 Job xxxiv. 31, 32. 1 Peter v. 6. is Psalm cxix. 67, 71. '^ 2 Cor. xii. 7—10, 13 Heb. xii. 11. '9 Heb. xii. 6. 20 chap. i. 32. Comp. Psalm Iv. 19. 1 Pet. i. 6. 21 Deut. viii. 2 15, 16. 22 Job v. 6, 7. 23 Psalm Ixxxix. 30—32. 2* Jam. V. 11. 25 Heb. xii. 7, 8. Rev. iii. 19. EXPOSITION OF THE BOOK OF PROVERBS. 27 "rejoiceth over his child to do him good," ^ and as a wise and affectionate father, he would not suffer him to l3e ruined for want of correction:^ It is correction — this is for our humbling. It is only correction— this is our consolation, the intolerable sting of penal infliction is removed. Here then the child has rest indeed !» The rod is now meekly— yea— thankfully borne, because it is in the hand of One, supreme in wisdom as in love, who knows the time, the measure,^ and the effectual working of his own disci- plines The child compares his affliction with his sin, and marvels not' that it is so heavy, but that it is so light.« He knows that he more than deserves — that he needs it — all. ' O God, I have made an ill use of thy mercies, if I have not learnt to be content with thy correciion.^^ Should then he, at any dark season ask—" If it be so, why am I thus ?"^— you are thus, because this is your Father's school — his training discipline for heaven.^ He loves thee so well, that he will bestow all pains upon thee. He will melt thee in his furnace, that he may stamp thee with his image. '^ He would make thee "partake of his holiness," ^i that thou raightest partake of his happiness. But unless thou enter into his mind thou wilt — so far as thou canst— defeat his purpose and lose the benefit— a loss never to be told V^- Look then well into the dispensation.^^ Every rod is thy Father's messenger, and he will not bear to have his messenger despised. Be anxious to " hear the rod, and who hath appointed it ;"'* well " knowing that the Lord hath not done with- out cause all that he hath done.''^' Be more concerned to have it sanctified than removed ; yea, above all things deprecate its re- moval, until it has fully wrought its appointed work.'« We can but admire that considerate dispensation, which uses these " light afflictions" as the means of deliverance from the most deadly evil. And should flesh and blood rebel— should the earthly tabernacle shake with "the blow of his hand'"^— yet shalt thou bless him throughout eternity, that even by this crushing discipline he should accomplish his most merciful purpose. Meanwhile, give him unlimited confidence, and if some steps of the way are hid, wait and " see the end."^^ Watch for the first whispers of his will —the first intimation of his Providence— the guidance of his eye.^' Many a stroke will thus be saved to thy peace and quietness. 1 Jer xxxii 41. ^ Chap. xlii. 24. Deut. viii. 5. . r., t 3 1 Sam'iii. 18. 2 Sam. xv. 25; xvi. 10, 11. Psalm xxxix. 9. Job. i. 21. Isa. xxxix 5-8. Comp. John xviii. 11. The Heathen philosopher has accurately drawn the line-' Chastisement is on the sufferer's account. Vengeance is for the satisfaction of him that inflicts it.'— Arist. de Rhetor, b. i. c. x s T «m in -^P i Isa. xxvii. 7, 8. Lam. iii. 31—33. = ibid. v. 9. « Lam. m. ^9. 7 RUhon Hall ^ Gen. xxv. 22. 9 Job xxxiii. 14-29; xxxvi. 8-10. Heb. xii. 7, 8, ut supra.-The Greek term refers to the education of children. .. „ ,, .-, t ,.; q 10 Isa xlviii. 10. Zech. xiii. 9. Mai. iii. 3. " Heb. xii. 10. J^ Comp. Jer. vi. 8. 13 Job X. 2. Psalm cxxxix. 23, ^. Eccles. vii. 14. Lam. m. 40. . u Mic vi 9 '5 Ezek. xiv. 23. '« Isa- iv. 4. tr S.n xxxix. 10, ut supra. '« Job xxiii. 8-10. James v. 11. 19 Psalm xxxii. 8, 9. 28 EXPOSITION OF THE BOOK OF PROVERBS. Never forg-ct that this is a golden opportunit}^, requiring for its due improvement much study, prayer, and retirement ; that no communion is so close — so endearing — so fruitful — as with a chas- tening God ; that we delight in a sense of his love in the midst, yea in the very form, of his chastening, that never have we such a full manifestation of his character' and perfections ; that what we have before learnt in theory, we here learn experimentally; and what we have before imperfectly understood, is here more fully revealed.2 13. Happy is the man that findeth wisdom, and the man that getteth (INIarg. draweth out,) understanding ; 14. For the merchandise of it is better than the mer- chandise of silver, and the gain thereof than fine gold; 15. She is more precious than rubies, and all the things thou canst desire are not to be compared to her. Who does not admire this glowing picture of happiness 7^ YeJ, cold and barren is admiration without an interest in the blessing. The happy man has found a treasure — possibly when he least expected it — under the chastening of the Lord. David^ and Manasseh' found — as who hath not found? — 'God's house of cor- rection to be a school of instruction.'* Under all circumstances, however, prayerful diligence in the heart of wisdom ensures suc- cess.'' The naturally w4se man is a fool in heavenly wisdom. The man of prayer getteth understanding, drawhig it out to light, as out of the hid treasure.^ We wonder not at the mer- chantman's concentrated iMerest, at his untiring toil.^ But here the wise man, though himself enriched with the merchandise of fine goW — points out to us a better merchandise. It is the search for " the pearl of great price" — more precious than rubies, yea, than all things that could be desired.^^ So the apostle judged. So upon a trial he found it. All the w^orld's shew — all his former 1 Psalm cxix. 75. 2 Job xlii. 5. Comp. the Apostle's most instructive and encouraging exposition, Heb. xii. There is some slight variation between Heb. xii. 6, and ver. 12. The one describes the mode and subject oi the chastening— the other shews the Father's delight in his chastened child. Some by inverting the first clause, ver. 12, grossly pervert the meaning, and conclude themselves to be the Lord's beloved children, because they are afflicted. But though every child is corrected, not every one that is corrected is a child. The same hand— but not the same character — gives the stroke both to the ungodly and the godly. The scourge of the Judge is widely different from the rod of the Father.— Comp. 1 Sam. xxviii. 15—20, with 2 Sam. xii. 13, 14 ; chap. i. 26. Isa. i. 24, with Jer. xxxi. 18—20. Hos. xi. 7, 8 ; also Isa. xxvii. 7—9. Nor is it chastening, but the en- durance of diastening nccoidlng to the rules prescribed, that seals our adoption. Heb. xii. 7. 3 Happy man— Heb. plural. Comp. Psalm i. 1 ; xxxii. 1. Blessedness— to mark supreme and perfect happiness. See the beautiful description of Wisdom. Eccles. xxiv. 1—19. 4 Psalm cxix. 67, 71. Hence he commands it. Psalm xciv. 12. 5 2 Chron. xxxiii. 12, 13. « Trapp in loco. ' Chap. ii. 1—6. 8 M. R. Heb. Comp. chap. viii. 35. M. R. Chap. ii. 4. Matt. xiii..44. 9 Impiger extremes currit mereator ad Indos ; Per mare pauperiem fugicns, per saxa, per ignes. Hor. Prob. i. 1. 10 1 Kings ix. 26—28. » Matt. xiii. 45, 46, with chap, xxiii. 23. Comp. Chap. viii. 11, 19. Job xxni. IS- IS. Most truly docs the great Moralist define Wisdom to be ' The knowledge of the most honorable things — cTnarmjin tuv n/xiwrarui'. Arist. Ethic, b, vi. chap. vii. EXPOSITION OF THE BOOK OF PROVERBS, 29 valuable "gain he counted as dung and dross" for "the true wisdom" — " the excellency of the knowledge of Christ Jesus his Lord."' Never will solid happiness be known without this single- ness of judgment and purpose. This inestimable blessing must have the throne. The waverer — the half-seeker — falls short. Deter- mined perseverance wins the prize. '^ 16. Length of days is in her right hand, and in her hft hand riches and honor ; 17. /J^r ways are ways of pleasantness, and all her paths are peace; 18. She is a tree of life to them that lay hold upon, her : and happy is every one that retaineth her. Behold this heavenly Queen dispensing her blessings on the right hand and on the left ! Her right liand presents the prom- ise of both worlds^ — the rich enjoyment of this world's lawful com- forts* and the yet higher joy of serving the Lord and his church — a privilege, for which the apostle was content for a while to be de- tained from heaven.^ Add eternity to the balance — length of days, without end — and the amount sets at naught all computa- tion. Her left hand offers riches and ho)ior,^ so far as may be for her children's good ; yet, in their highest splendor, only a feeble picture of her more "durable riches,^^ and of the honor of a heav- enly crown. But what say we of her ways? Often is she described 'as a sullen matron, who entertains her followers only on sighs and tears ; so that to obtain the joys of the next life, we must bid eternal adieu to the contents of this life ; that we must never more expect a cheerful hour, a clear day, a bright thought to shine upon us.'^ This is the world's creed. And hence their wish — " Torment me not before the time." But this must be a slander of the great for- ger of lies to deter us from loisdom's ways. They must be ways of pleasantness, because — " Thus saith the Lord." And if we feel them not to be so, we know them not. The man of pleasure utterly mistakes both his object and his pursuit. The only happiness worth seeking is found here ; that which will live in all circumstances, and abide the ceaseless changes of this mortal life. The ways may be thorny, painful, dark and lonely. Yet how does the sunshine of reconciliation beam upon their entrance ! Every step is lighted from above ; strewed with promises ; a step in happiness ; a step to heaven. Wisdom's work is its own reward^ — strictness without bondage.* God rules chil- dren, not slaves. They work neither from compulsion, nor for hire ; but from an ingenuous principle of love and gratitude to their Benefactor ; filial delight in their Father. Pleasant there- i Phil. iii. 7, 8. 2 Ibid. ver. 12—14. 3 Ver. 2. Psalm xci. 16. 1 Tim. iv. 8. * 1 Tim. vi. 17. s phil. i. 23, 24. 6 Sec the treasures of the right and left hand promised to the wise man himself, 1 Kings iii. 12 — 14. 7 Bishop Hopkins' Works, iv. 354, 355, 8 Psalm xix. 11, Isa. xxxii. 17. » Matt. xi. 29, 30. 30 EXPOSITION OF THE BOOK OF PROVERBS. fore must be the labor — yea — the sacrifices, of lov^e ; short the patli, cheerful the way, when the heart goes freely in it. It IS saying far too little, that the trials of tliese ways are not inconsistent with their pleasantness. They are the very princi- ples of the most elevated pleasure. ' The verdict of Christ,' says Dr. South, 'makes the discipline of self-denial and the cross — those terrible blows to flesh and blood — the indispensable requisite to the being his disciples.'' And yet, paradoxical as it may appear, in this deep gloom is the sunshine of joy. For if our natural will be " enmity to God,'"^ it must be the enemy to our own happiness. Our pleasure, therefore, must be to deny, not to indulge, it. Never are we more happy, than in the mortification of sinful appetites, that only '' bring forth fruit unto death. "^ Even what may be called the austerities of godliness are more joyous than "the plea- sures of sin." Far better to cross the will, than to wound the con- science. The very chains of Christ are glorious.^ Moses endured not " his reproach" as a trial. He " esteemed it as a treasure — greater riches than the treasures of Egypt.''^ Never do we so en- joy the comfort of our principles as when we are making a sacri- fice for them. Hannah yielded up her dearest earthly joy. But did she sink under the trial.^ Did she grudge the sacrifice .^ She took up her song, and prayed, and said — " iV/y heart rejoketh in tlie Lord f'^ while — to shew that none serve him for naught — for one child that was resigned, five were added.'' In fact, the world see only half the prospect. They see what religion takes away. But they see not what it gives. Tliey cannot discern that, while it denies sinful, it abounds in spiritual, pleasure. We drudge in the ways of sin. But we " shall sing in the ways of the Lord."* But 2vai/s of pleasafitness are not always safe. Yet all wis- doni's paths are peace. The deadly breach is healed. The cloud vanishes. Heaven smiles. And peace, the Saviour's last bequest, is realized even in the heat of " this world's tribulation."^ •' The feet are shod" for the rugged path " with the preparation of the Gospel of peace.'"" The subjugation of the will — the sorrow of contrition — the weariness of the cross — all end in peace. '^ Yet nothing can make wisdotn's ways palatable to a carnal mind. " They that are after the flesh do mind the things of the flesh ;" so that — as " they cannot please God," God's ways cannot please them.'^ Nor again — though wisdom, s ways are ways of j)leasautness — are Avisdom's children always happy. Sometimes a naturally morose temper gives a gloomy tinge to religion. Pro- fessors forget, that it is no matter of option, whether they should be happy or not ; that it is their obligation, no less than their priv- ' Sermons, vol. i. 1. Matt. xvi. 24. 2 Roin. viii. 7. 3 ii,ij vii 5. ■« Acts v. 41, 42; x^^. 24, 25. 5 Heb. xi. -20. 6 1 Sam. i. 26; ii. 1. "> Ibid. ii. 20, 21. 8 Lsa. Ivii. 10. with Psalm cxxxviii. 5. 9 John xvi. 33. '" Kph. vi. \b, with Deut. xxxiii. 25. " Psalm xxxvii. 37. Isa. Ivii. 2, with 20, 21. « Rom. viii. 5, 8. EXPOSITION OF THE BOOK OF PROVERBS. 31 ilege to be so ; that the commands of God on this duty^ carry- weight, and demand obedience. The prophets in the burst of their rapture search heaven and earth, bring forth the most beau- tiful objects of nature; nay — call tlie inanimate creation into glow- ing sympathy with the jo3's of the Gospel.^ The character of the servants of God^ — especially in affliction^ — sets a seal to this rejoicing spirit. Is then thy happiness clouded ? Has there not been some deviation from tvisdoin's paths ? Does not thy God call thee to ssarch— to humble thyself — to return V Lastly — to the glory, beauty, and fruitfulness of wisdom, the Paradise of God alone can furnish the full counterpart.^ ' The tree of life was the means ordained of God for the preservation of lasting life and continual vigor and health, before man sinned. So true wisdom maintains man in the spiritual life of God's grace, and the communion of his Spirit.'^ Once our way was barred up, and none could touch her.^ Now our way is open to her in a bet- ter paradise.^ We " sit down under her shadow with great de- lio-ht." Her branches bend down upon this world of sin and mis- ery. Her clusters hang within the reach of the youngest child, and "the fruit is sweet to the taste.'"" For what is so refreshing as near communion with God ; access to him ; boldness in his presence ; admission to his most holy delight ? And if the earthly- shadow and fruit be so rich, what will be " on the other side of the river" — her monthly fruits — her healing leaves !" And yet only the weeping, wrestling soul can lay hold upon the beloved object,'^ and embrace it in despite of all the enemy's struggle to loosen the grasp. '3 And even when Almighty power has enabled us to lay hold ; the same continual miracle of grace — the same continually renewed effort of faith — is needed to retain it.^* There must be " continuance in the ways''^^ — " settled — rooted and grounded."" "Keeping the works" holding the beginning of our confidence stead fa -^t " unto the end."''' Happy is every one that retaineth her. The promises are " to him that overcometh.'"^ God honors perseverance in the weakest saint. What think we of this lovely description of wisdom's blessings'? It is no fancy picture, but Divine reality. Rest not, till thy heart is filled with its substance. Take it to the Lord in prayer, and ere long, thou shalt rejoice in thy portion. 19. The Lord by wisdom hath founded the earth: by understanding hath lie established (Marg. prepared,) the heavens. 20. By his knowledge the depths are broken up, and the clouds drop down the dew. 1 Such as Psalm xxxii. 11; xxxvii. 4. Phil. iv. 4. 1 Thess. v. 16. Comp. the warning Deut. xxviii. 47. 2 Ps dm xcvi. 11— 13 ; xcviii. Isa. xliv. 23 ; Iv. 12, 13. 3 Phil. iii. 3. Comp. Acts ii. 46, 47. * 2 Cor. vi. 10 ; viii. 2. 1 Peter i. 6—8. 5 Jer. ii. 17—19. Hos. v. 15 ; vi. 1. 6 Rev. ii. 7. 7 Diodati in loco. « Gen. iii. 22—24. » Heb. x. 19—22. i" Can.ii.3. " Rev. xxii. 2. 12 Gen. xxxii. 26-28. Hos. xii. 3, 4. ^^ Matt. xi. l^. " 1 Tim. vi. 12. 's jga. ixiv. 5. John viii. 31. •« Col. 1. 23; u. 7. " Rev. ii. 26. Heb. iii. 6, 14. ^^ Rev. ii. iii- 32 EXPOSITION OF THE BOOK OF PROVERBS. We have seen wisdom, as it is in man, with all its enriching blessings. Here we behold its majesty, as it is in the bosom of God and gloriously displayed in his works. ' Hereby he sheweth, that this wisdom, whereof he spcaketh, was everlasting ; because it was before all creatures, and that all things — even the whole world — were made by it.'' B»^hold it founding the earth " upon noth- ing;" and yet '-so sure, that it cannot be moved. '"^ See how this great architect hath established the heavens, fixing all their bright luminaries in their respective orbits^ — 'such a glorious canopy set with such sparkling diamonds.'* Each of these departments de- clares his knoidedge. In the earth — breaking- up the depths — gathering them up into rivers and streams for the refreshment of man.'^ In the heavens — collecting the moisture into deiv — drop- ping down fatness upon the parched ground ;* each of these count- less drops falling from this Fountain of life.'' Thus does every particle of the universe glitter with infinite skill.^ The earth — its pavement, and the heavens — its ceiling — " declare the glory of God."* How beautiful is the uniformity of the two great systems of God ! Both are the work of the same architect. Both display the tvisdotn and knowledge oi GoA^" The universe is a parable — a mirror of the gospel. Does not the manifestation of these Di- vine Perfections in the field of Creation open a rich provision for our happiness? And does not their more glorious exhibition in the great work of redemption, fill us with adoring praise? "O the depth of the riches both of the wisdom and knowledge of God.'"i 21. My son, let them not d°part from thine eyes: keep sound wisdom and discre- tion ; 22. So shall they be life unto thy soul, and grace unto thy neck. Again we listen to wisdom's voice. Her repetitions are not "vain repetitions;" but well fitted to impress upon youth''^ tbe 1 Notes to the Reformers' Bible. 2 Job xxvi. 7. Psalm xciii. 1. 3 Gen. i. 14 — IG. Psalm cxxxvi. 5. Jer. x. 12; li. 15. 4 Loighton's beautiful fragment on Psalm vili. Works, Vol. ii. 5 Chap. viii. 24— 2<). Gen. i. 9, 10. Job xxxviii. 8— 12. Psalm civ. 8— 13. 8 Gen. xxvii. 28, 29. There is a philosophical difficulty in supposing "the clouds to drop down tiie dew," which is known to be the moisture rising from the lower region, sometimes a very few feet from the earth. Perhaps, however, the original may mean the air generally, thereby including the lower region. — See Geier in loco. 7 Job xxxviii. 28. 8 psalm civ. 24. 9 Psalm xix. 1. 10 John i. 1—14. Eph. i. 8; iii. 9. Col. i. 13—17. '• Rom. xi. 33. Full of profound thought arc the words of our admirable Hooker — 'That which moveth God to work is goodness; that which ordereth his work is wisdom; that which perfectelh his work is power. All things, which God in these times ;\nd sea- sons hath brought forth, were eternally and before all time in God; as a work unbegun is in the artificer, which afterwards bringeth it into effect. Therefore whatsoever we do behold now in this present world, it was enwrapped within the bowels of Divine mercy, written in the book of eternal wisdom, and held in the hands of Omnipotent power; the first foundations of the earth being as yet unlaid. So that all things which God hath made arc in that respect the Offspring of God. They are in him, as cilects in their high- est cause. He likewise is actually in them, the assistance and influence of Deity being their life.' — Book V. Ivi. 12 Isa. xxviii. 9, 10. EXPOSITION OF THE BOOK OF PROVERBS. . 83 weight of her instructions.' As thy much loved treasure as thy daily guide — let them not depart from thine eyes."^ Worse than valueless are they, if received as notions ; of inestimable price, if kept Si's principles. Man's instructions reach only " the form of know- ledge." God's teaching is sound wisdom^ — full of light and sub- stance— transfiguring divine truth with heavenly glory. There- fore keep it close to thine heart. Exercise it in that practical dis- cretion.^ which disciplines all our tempers and duties. Man's wis- dom— how utterly devoid is it of all glow and energy ! The soul, is " alienated from the life of God,"^ is in a state of death, ' until the entrance of God's word giveth light and understanding,^ — " the light of life."« The excellency of this knowledge is, that " with this light and understanding," — "it giveth life to them that have it."'' Every truth under its influence springs up into the new creature with iieavenly glow, and with all the grace of " the beauty of the Lord,"^ outshining, even in the most despised garb, the richest glory of an earthly crown. 23. Then shalt thou walk in thy imy safely, and thy foot shall not stumble. 24. When thou liest down, thou shall not be afraid : yea, thou shalt lie down, and thy sleep shall be siveet. 25. Be not afraid of sudden fear, neither of the desolation of the wicked, lohen it cometh. 26. For the Lord shall be thy confidence, and shall keep thy foot from being taken. The habitual eyeing of the word keeps the feet in a slippery path.' David from inattention to wisdom's words " well nigh slipped."'" Peter from the same neglect fearfully stumbledJ^ But our sleeping hours, no less than our waking steps, are divinely guarded. "So he giveth his beloved sleep.'"^ "Underneath them are the ever- lasting arms."'3 They enjoy a childlike repose, sleeping in his bo- som without fear. Thus did David ' sleep in God, and in a state of salvation,' amid the tumultuous warfare with his undutiful son.'* Such was the sleep of Peter in prison — in chains — between two sol- diers— on the eve of his probable execution — when '• there seemed but a step between him and death." Yet in such a place — in such company— at such a moment— did he lie down so fearless, and sleep so siveetly, that an angel's stroke was needed to awaken him. '3 What would not many in troublous times — waking at every stir — give for one night of this sweet sleep ! And yet how- many such nights have we enjoyed ; waking, as Jacob on his 1 Comp. Phil. iii. 1. 2 Pet. i. 12. 2 Comp. Chap. vii. 1-3. Deut. iv. 9; vi. 8. Jos. i. 7, 8. 3 Chap. ii. 7. 4 Eph. iv. 18. s Psalm cxix. 130. 6 Jolin viu. 1-2. 7 Ecc. vii. 12. Comp. Chap. iv. 22; vi. 23. 8 Psalin xc. 17; cxlix. 4. Com. Chap. i. i). 'Grace to thy jaws,' is the Douay Ver- sion with theMarg. Explanation— ' Merit for the words of thy mouth.' 9 Chap. iv. 11, 12. Psalmxvii.4; xxxvii.23; cxix. 9, 11, 133. »" Psalm lxxiii.2— 17. 11 Matt. xxvi. 33—35, 09-75. i^ Psalm cxxvii. 2. Comp. cxxi. 3, 4. 13 Deut. xxxiii. 27. Comp. Lev. xxvi. 6. 14 ' Ol)dorinit in Deo, ct in statu salutis,' Lyra.— Psalm iii. iv. 8. Compare the beauti- ful picture, Ez. xxxiv. 25— -28, in contrast with chap. iv. 16. Deut. xxviii. &{i. 1=" Acts xii. 6, 7. Our Martyrologist records of Joiin Rodgers, the Proto-Martyr in tho Marian persecution, that ' on the morning of his execution, being found fast asleep, scarce witk much shogglrig could /le be awaked.' — Foxe, vi. (JOJ. 5 34 EXPOSITION OF THE BOOK OF PROVERBS. stony — we might add — his downy pillow, in the conciousness of our Father's keeping ! But where has been with us, as was with him, the renewed dedication to our God ?' But sudden fear may come. Yet he not afraid.^ It is the des- olation of the wicked. They must fear.^ But child of God — run you to your confidence, and " be safe."^ Surely he shall keep thy foot from being taken? Noah found this security in the flood of the ungodly — Lot in the destruction of Sodorn^ — the Christians in Pella in tlte desolation of the wicked city. Luther sung his song oi confidence : — "God is our refuge and strength.'"' In the con- summating desolation lohen it cometh — what will then be the sud- den fear — the undismayed co7ifidence 7 " All the tribes of the earth will mourn" at the sight of their despised Saviour — then their Judge. ^ But, " when ye see these things, then look up, and lift up your heads, for your redemption draweth nigii."^ •27. Withhold not good from them to whom it is due, (the owners thereof, Marg.) when it is in the power of thine hand to do it. 28. ISay not unto thy neighbor. Go, and come again, and to-morrow I ivill give ; when thou hast it by thee. The wise man now comes to practical points. He s'rikes at the root of selfishness — ivithholding dues. Many are the forms of this dishonesty, borrowing without payment,'" evading the taxes,'* "keeping back the laborers hire."'*^ But the rule probes deeper than this surface. If we have no legal debt to any, we have a Gospel debt to all.'^ Even the poor is bound by this universal law to his poorer neighbor.'^ Every one has a claim upon our love.'^ Every opportunity of doing good, is our call to do so. Our neigh- bors are the real owners of our good.^^ The Lord of all has trans- ferred his right to them, with a special reference to " his own breth- ren.""' Kindness is therefore a matter — not of option, but of obli- gation ; an act of justice, no less than of mercy. To withhold it will be our eternal condemnation.'^ Christian benevolence will also do good in the kindest manner. Delay is an offence against the law of love. Too often the cold repulse — Go, and come again — is a cover for selfishness. There is a secret hope, that the matter will be forgotten, dropped, or taken up by some odier party. Often an application is put off from mere thoughtlessness. We have it by us :^^ but it does not just 1 Gen. xxviii. 11, 18—22. 2 Job V. 21—24. Comp. 2 Kings vi. 16, 17. Jer. xxxix. 15—18. 3 Isa. Ivii. 20, 21. 4 Chap. xiv. 20; xviii. 10. Isa. xxvi. 1, 20, 5 Psalm xci. 1—3. 6 2 Peter ii. 5—9. "^ Psahn xlvi. 8 Chap. i. 27. Luke xxi. 26. Rev. i. 7; vi. 15—17 s Luke xxi. 28. Comp. 2 Thess. i. 7—10. lo Psalm xxxvii. 21. '• The exam[)le and admonition of Christ are evidently directed against tliis iniquity. Matt. xvii. 24 — 27; xxii. 15 — 21. •2 James v. 4. Jer. xxii. 13 — 17. Comp. Gen. xxxi. 7. Deut. xxiv. 14, 15. •3 Rom. xiii. 8. h Eph. iv. 28. Comp. 2 Cor. viii. 1—3. '5 Comp. Luke x. 29—37. '« Marg. '7 Gal. vi. 10. Mark ix.41. Matt. xxv. 35—40. 18 Matt. xxv. 41 — 4,5. Comp. Deut. xxiii. 3, 4. '9 See how Job rebutted his friend's accusation, xxii. 9, with xxxi. 16. Comp. James ii, 15, IG, EXPOSITION OP THE BOOK OP PROVERBS. 35 now suit our convenience. This is a serious injury to the appli- cant. A little given in time of need, is more, than a larger sum when the time is gone by. We should cultivate a quick sensibility of others; putting ourselves as much as possible in their place* not only " doing good," but " ready to every good work."' If we are to " do justly " — which sometimes (as in the punishment of criminals) may be our sorrow ; we are, after the example of our God,'^ to love mercy ;^ seizing the present, perhaps the only,* op- portunity ; ratlier anticipating the need, than wantonly or thought- lessly delaying to relieve it. The^ Gospel presents every neighbor before us, as a brother or sister needing our help, and to be loved and cared for " as ourselves."* Why do we not more readily ac- knowledge this standard ? The Lord raise us from our selfishness, and mould us to his own image of mercy and love !'' 29. Devise not evil against thy neighbor, seeing he dwelleth securely by thee. 30. Strive not with a man ivithout cause, if he have done thee no harm. The command — not to withhold good — is naturally followed by the forbidding to devise evil. The treachery here rebuked was a scandal even to a heathen.^ It is generally abhorred by the world, and should be doubly hated by a godly man. With him all should be clear and open as the day. An evil device against a neighbor, from whatever cause, is a cursed sin.^ But to take occasion from confidence reposed, betrays " the wisdom that descendeth not from above — devilish."'" Such was the craft of Jacob's sons against the unsuspecting Shechemites" — Saul's malice against David, when under his protection •'^ — Joab's murder of Abner and Amasa'^ — Ishmael's of Gedaliah.'* No trial cuts so keenly.'^ This was one of the bitters in the Saviour's cup of suifering.'^ And many a wounded spirit has been cheered by his sympathy with their poig- nant sorrow.''' Yet we must guard not only against secret malice, but against causeless strivings. A propensity to embroil ourselves in quar- rels'* kindles 5/ri/e, instead of following the rule of peace." 1 Tit. iii. 1. 1 Tim. vi. 18. 2 Mic. vii. 18. 3 Ibid. vi. 8. Comp. Rom. xii. 8. 2 Cor. ix. 7. * Chap, xxvii. 1. Gal. vi. 10. 5 2 Cor. viii. 10. « Lev. xix. 18. ■^ Dr. South's caustic application may be wholesome probing-r' Was ever the hungry fed, or the naked clothed, with good looks or fair speeches'! These are but thin gar- ments to keep out the cold; and but a slender repast to conjuro down the rage of a craving appetite. My enemy perhaps is ready to starve; and I tell hiin; I am heartily glad to see him, and should be venj ready to serve him. But still my hand is closed and my purse shut. I ne ther bring him to my table, nor lodge him under my roof He asks for bread, and I give him a compliment — a thing indeed not so hard as a stone, but altogether as dry. I treat him with art and outside, and la.-^tly, at parting, with all the ceremonial of dearness. I shake him by the hand, !)ut put nothing into it. I play with his distress, and dally with that vi'hich will not be dallied with, — want of money, and a clamorous necessity.' — Sermon on Matt. v. 44. 8 ' Pallere eum, qui Isesus non esset, nisi credidisset.' — Cicero pro Roscio. 9 Chap. vi. 14—18. Deut. xxvii. 24. Psalm xxxv. 20 ; v. 20. Jer. xviii. 18—20. 10 James iii. 1.5. " Gen. xxxiv. 13—29; xlix. 5—7. '^ I Sam. xviii. 22—26. 13 2 Sam. iii. 27; xx. 9, 10. n Jer. xli. 1,2. '5 Psalm Iv. 12-14. 16 John xviii. 13, with Psalm xli. 9. Comp. Mai',, xxvi. 4G, 58. '7 Heb. iv. 15. '8 chap. xvii. 14; xviii. 6; xxv. 8, 9. i9 Rom. xii. 18. 36 EXPOSITION OF THE BOOK OF PROVERBS. This spirit is a just hindrance to holiness,* and inconsistent with a true servant of God.^ Irritable persons strongly insist upon their rights, or what they conceive to be due to them from otliers — " Is there not" — say they — "a cause?" But impartial observers fre- quently judge it to be striving without cause ; that no harm has been done — none at least to justify the breach of love ; that more love on one hand, and more forbearance on the other, would have prevented the breach; that "there is utterly a fault— Why do yei not rather take wrong."^ How valuable is a close application of the self-denying law of Christ !^ How earnestly should we seek from himself his meek and loving spirit !^ ' O Lord, pour into our hearts that most excellent gift of charity, the very bond of peace, and of all virtues ; without which, whosoever liveth is counted dead before thee.'^ 31. Envy thou not the oppressor (a man of violence, Marg.) and choose none of his ways. 32. For the froward is an abomination to the Lord ; but his secret is with the righteous. What is there — we might ask — to envy in the oppressor 7 The love of power is a ruling passion : and the slave of his own will enjoys a brutish pleasure in tyranny. Yet little reason have we to envy him — much less to choose his ivays.'' Can he be happy — going froward (fromward) the Lord, in perverse contradiction to his will? with the frown of heaven ? For 'he who hateth nothing that he hath made, abhors those who have thus marred themselves. They are not only abominable, but "aw abomination^^ in his sight.'^ Really to be envied — or rather ardently to be desired — is the lot of the righteous — enriched with the secret of the Lord — 'his covenant and fatherly affection, which is hid and secret from the world. '^ Sinners he hates, but saints he loves. The one is a7i abmnination. The other is his delight. 'They are God^s friends, to whom he fonnliarly imparts, as men use to do to their friends, his mind and counsels, or his secret favor and comforts, to which other men are strangers."" Communion with himself" — peace ''^ — ^joy'^ — assurance*^ — teaching'^ — confidence" — an en- lightened apprehension of Providence'''- — yea, all the blessings of his covenant, '■* this is the secret between God and the soul — an en- closed portion, hidden from the world — sealed to his beloved people. Here then — -child of God — " dwell in the secret place of the Most » Comp. Hcb. xii. 14. Col. iii. 12—15. 2 2 Tim. ii. 34. a 1 Cor. vi. 1—7. 4 Such as Matt. v. 39—41. 5 i Peter ii. 21—23. * Collect for Quinquagesiiiia Sunday. 1 Cor. xiii. 4 — 7. 7 Chap. xxiv. 1. Kcc. iv. 1. 8 Henry in loco, chap. vi. 14 — 18; xi. 20; xv.9. Mic. ii. 1,2. See the Lord's open judgment, Ex. ix. HI; xiv. 28. Isa. xxxvii. 21 — 38. Acts xii. 1, 2, 23. 9 Notes to Reformers' Bible. 1" Pool's Annotations, ' He loves them dearly as his intimate friends, to whom he com- municates the very secrets of his heart.' — Diodati. " John xiv. 21—23. '^ phU. jy. (J, 7. i3 chap. xiv. 10. » Rev. ii. 17. 15 Matt. xi. 25; xiii. 11—17; xvi. 17. John vii. 17. 1 Cor. ii. 12, 15. '5 John XV, 15. '■' Gen. xviii. 17, 18. Psalm cvii. 43. '* Psalm xxv. 14, EXPOSITION OF THE BOOK OF PROVERBS. 37 High."i If he hath given to thee the knowledge of himself, and of thine interest in Him — and to the froioard oppressor only- worldly advantage — is it not the seal of his love to thee, and rejec- tion of him ? Is ii not infinitely more to dwell on high with thy God, than in the vain pomp of an ungodly world ?^ 33. The curse of the Lord is in the house of the wicked; but he hlesseth the habi- tation of the just. The contrast between the sinner and the saint affects us not only personally but relatively. The curse or blessing of the Lord follows us to our homes. Shall we then envy the wicked — with his cup of earthly joy filled to the brim? The curse of the Lord is in his house^ — a "curse that never cometh causeless."^ It is my Maker's curse— How awful, that my being and my curse should come from the same sacred source ! It is not the impotent wishing of ill. Could we trace its deadly work, we should see the man wasting, withering, consuming under it. Observe "the roll in the house of the thief, and of the swearer — twenty cubits long" — a long catalogue of woes—" flying" — -to mark its swiftness — "remaining in the midst of the house — consuming it, even with the timbers and stones thereof."^ Is this an idle dream ? Sure- ly— but for the blindness of the heart — the ivicked would see the naked swoid hanging by a hair over his head, or the awful " hand- writing upon the wall," solemnly proclaiming — " There is no peace — saith my God — unto the wicked."^ Vainly will the proud worm resist. Ahab multiplied his house beyond all human ave- rage, as if to set at defiance the curse pronounced against it. Yet at one stroke all were swept away.'^ Similar instances* abun- dantly prove, whose words shall stand — man's or God's.* " Who hath hardened himself against him, and prospered. Who hath re- sisted his will?"'" But bright is the sunshine of ^Ae/w*^. Not only is the secret of the Lord ivith their souls, but his blessing on their habitation. And when he blesseth, who can reverse it ?'' Many a homely cot- tage, tenanted by a child of Abraham, shines more splendidly, than the princely palace of the ungodly. ''^ An heir of glory dwells here. A family altar of prayer and praise consecrates it as the temple of Jehovah.'^ Promises, like clouds of blessings, rest over it. God has been honored, and God will honor." '^ " They that dwell under his shadow shall return.'"^ Is then my house under the curse or 1 Psalm xci. 1. ^ Ibid. Ixxxiv. 10. 3 Mai. ii. 2. . i Chap. xxvi. 2. 5 Zech. v. 1—4. s Dan. v. 5, 6. Isa. Ivii. 21. 7 1 Kings xxi. 20—22. 2 Kings x. 1—1 1. 8 Jeroboam and Baasha, 1 Kings xiv. 9—11 ; xvi. 1—4, 12, 13.— Jehu, 2 Kings xv. 8 — 12. Hos. i. 4. — Hazael, Amos i. 4. — Jeroboam, vii. 9. — Jehoiakim, Jer. xxii. 13 — 19. — Coniah, 24 — 30. — Esau, Obad. 18. Comp. chap. xiv. 11; xv. 25. 9 Jer. xliv. 23. i" Job ix. 4. Rom. ix. 19. i' Job xxxiv. 27. '^ Job xxix. 4. Isa. iv. 5. Ei/Oa xai oi Qoi. 'The gods are within,' said the Hea then philosopher of his poor cottage. — F. Taylor in loco. •3 Gen. xii. 8. '^ 2 Sam. vi, Ii. Jer. xxxv. 18, 19. 2 Tim. i. 18. '5 Hos. xiv. 7. 38 EXPOSITION OF THE BOOK OF PROVERBS. blessing of the Lord ? Let my God be honored in his own gifts : that I and mine may be manifestly sealed witli the full tokens of his love. 34. Surely he scomeih the scorners : hut lie giveth grace unto the lowly. Two Apostles have combined with the wise man, to set out this rule of the Divine government.' On no point is the mind of God more fully declared, than against pride — the spirit of scorning. It displaces man, and would — if possible — displace God himself. Jealous therefore of his own glory, he sets himself in battle array, as against the usurper of his prerogative — the rebel against his do- minion.^ Witness the Babel-builders^ — Pharaoh^ — Sennacherib^ — the proud opposers of his Gospel" — all the objects of his scorn. But most hateful to him is the sinner, that will not submit to his righteousness — tliat scorns the corner-stone of salvation. How fearfully does it then become " a rock of offence" — of eternal ruin V Surely without doubt — without way of escape from his froAvn — he scorneth the scorners. A lo7vli/ spirit — a deep conviction of utter nothingness and guilt ■ — is a most adorning grace. Nor is it an occasional or temporary feeling — the result of some unexpected hateful disclosure, but an habitual principle, '• clothing" tlie man** " from the sole of the foot to the head." It combines the highest elevation of joy with the deepest abasement of spirit. And those who sink the lowest, stand nearest to the most exalted advancement. For " he that scorveth the scorners^ giveth grace to the loioly''' — " more grace,"^ till his work is perfected in them. He pours it out plentifully upon hum- ble hearts. His sweet dews and showers of grace slide off the mountains of pride, and fell on the low vallies of humble hearts, and make them pleasant and fertile."*" The Centurion" — the Ca- naanite'^ — the penitent'^ — the publican'^ — such as these are the ob- jects of his favor.*^ Their hearts are his dwelling-place.'^ Their inheritance is his kingdom."" The soul swelling with its proud fan- cies has no room for his humbling grace. Blessed exchange of the little idol of self-esteem for Him, who alone has the right ! — when even his own graces are only desired as instruments to set out his glory. 1 James iv. 6. 1 Peter v. 5. — The exact quotation of the LXX. save the substitution of Gcof for Ki7)(f)?. The Apostle's quotation of this passage, though somewhat difl'ercnt in the words, is the same in the sense with the original. For scorners in Scripture, are proud, insolent, wicked men. And to resist such persons, by rendering their schemes abortive, and by humbling them, is emphatically called a scorning of them.' — Macknight on James iv. 6. 2 „uTiTaa„£Tai, LXX. 3 Gen. xi. 1—11. « Ex. xiv. 30. 5 Isa. xxxvii. 33 — 38. 6 Psalm ii. 1 — i. 7 Rom. X. 3, with ix. 32—33. Matt. xxi. 41-^4. » 1 Peter v. 5. 9 James iv. G. ^^ Lcighton on 1 Peter v. 5. Comp. also on chap. iii. 8. '1 Matt. viii. 5—10. 12 ibid. xv. 19—28. '^ Luke vii. 44—50. " Ibid, xviii. 13, 14. 15 Isa. Ixvi. 2. '6 Ibid. Ivii. 15. " Matt. V. 3. EXPOSITION OF THE BOOK OF PROVERBS. 39 35. The wise shall inherit glory : hut shame shall he the promotion of fools ■ (exalteth the fools; Marg.) This is the last contrast drawn to restrain ow envy at the pros- perity of the wicked.' It carries us forward to eternity. The dif- ference between these two classes is not always shown to man's vision. But the day conieth, when all shall " discern" in the full light of eternity.'^ The loise — the heirs of glory — are identified with the lowly^ — the heirs of grace. Our self-knowledge — the principle of lowUness — is the very substance of ivisdom. Their inheiitance also is one — grace and glory} For what higher glory can there be, than the grace, which " hath redeemed" a vile worm of the earth, " and made him a king and priest unto God ?"^ Oh ! let the redeemed clierish honorable thoughts of their present glory. Be careful to clear it from the defilement and de- gradation of the world's dust, and enjoy it in adoring praise to Him, who hath chosen thee to this so undeserved grace.* But who can tell the glory of the after inheritance — not like this world's glory — the shadow of a name — but real — solid — ' an infinite gain in the exchange of dross for down-weight of pure gold."' All occasion of sin and temptation are shut out forever, ' The tree of knowledge shall be without enclosure. There shall be neither lust nor forbidden fruit ; no withholding of desirable knowledge, nor affectation of undesirable. The glorified spirits touch nothing that can defile, and defile nothing they touch.'* But after all, the glory of this glory will be communion and like- ness with our Lord — " to be with him — to behold his glory."^ We need not pry too minutely. Thus much is clear. The value of our inheritance is beyond all price — its happiness unspeakable — its security unchangeable — ^its duration eternity. The icise shall in- herit glory. " They that be wise shall shine as the brightness of the firmament forever and ever.'"" Oh ! will not the fools then discover the vanity of this world's glory— too late to make a wise choice ? Shame is their present fruit." Honor even now sits unseemly upon them.'^ But " what fruit will eternity bring" of those things, whereof they will '■'■then be asliamed?"'^ Truly shame will be their promotion. Their fame will be infamous ; their disgrace conspicuous, lifting them up, like Haman upon his elevated gallows,'^ ' a gazing-stock to the world.' How solemn and complete will be the great separation for eternity ! " Many that sleep in the dust of the earth shall awake ; some to everlasting life, and some to shame and everlasting con- tempt."^^ 1 Verse 31. 2 Mai. iii. 18. 3 Ver. 34; xi. 2. * Psalm Ixxxiv. 11. 5 Rev. v. 9, 10. 6 Ibid. i. 5, 6. 7 Leighton on 1 Peter v. 10. 8 Howe's Blessedness of the Righteous. Chap. v. xi. 9 John xvii. 24. 1 John iii. 2. i" Dan. xii. 3. Comp. Matt. xiii. 43. 11 Chap. xiii. 18; x. 9. Comp. 2 Kings xiv. 24; xv. 9, 18, 24, 36. 2 Chap xxvi. 1. " Rom. vi. 21. " Esth. vii. 9. i5 Dan. xii. 2. 40 EXPOSITION OF THE BOOK OF PROVERBa. CHAPTER IV. 1. Hear, ye children, the instruction of a father, and attend to know understand- ing. 2. For I give you good doctrine, forsake not my law. Surely these frequent repetitions are as the angel's visit to the prophet; "waking him, as a man that is wakened out of his sleep.'" A mind like Solomon's, " large even as the sand that is on the sea-shore,'"^ might readily have made every sentence a fresh discovery of knowledge. But more suitable to our sluggish and forgetful heart is " the word of the Lord, precept upon precept."^ Often do we see children bereft or destitute of a parental instruc- tor. Here these orphan children are taken up, and called to hear the instruction of a father. For truly does the wise man, like the Apostle in after-days, " exhort and charge as a father doth his children.^'* Solomon evidently speaks from the mouth of God, declaring his doctrine — his laio. Therefore he claims attention to knoio under- standing.^ for I give you good doctrine.^ To many — exciting* — curious and speculative'' — compromising^ — self-righteous — self-ex- alting doctrine^ — is more attractive. But — Young people — re- member ! that which humbles the soul before God ; that which ex- hibits the free grace of the Gospel ; which melts down the will, consecrates the heart, imbues with the spirit of the cross — however unpalatable to the flesh, is alone good doctrine for the soul. Therefore /or5aA;e it not. 3. For I was my father'' s son, tender and only beloved in the sight of my mother. 4. He taught me also, and said unto me, ' Let thine heart retain my words : keep my commandments and live. 5. Get wisdom, get understanding ; forget it not ; neither decline from the words of my mouth. 6. Forsake her not, and she shall preserve thee : love her, and she shall keep thee. 7. Wisdom is the principal thing ; therefore get wisdom ; and with all thy getting get understanding. 8. Exalt her, and she shall promote thee : she shall bring thee to honor, when thou dost embrace her. 9. She shall give to thine head an ornament of grace : a crown of glory shall she deliver to thee.'' Solomon here claims our attention as a teacher of youth, on ac- count of his own godly education by such a father. He was a ten- der child'" — well-beloved., as an only son." The more dearly he was loved, the more carefully was he taught. Thus we are brought into the family of " the man after God's heart," to hear 1 Zcch. iv. 1. 2 1 Kings iv. 29. Comp. Eccl. xlvii, 14, 15. 3 Isa. xxviii. 13. 4 i Thess. ii. 11. s Eccl. xii. 9—11. 6 Ez. xxxiii. 31, 32. 1 2 Tim. iv. 3, 4. » Isa. xxx. 10. Jer. v. 31. 9 Gal. i. 6, 7. '" 1 Chron. xxii. 5 ; xxix. 1. 11 Not really the only son. 2 Sam. v. 14. 1 Chron. iii. 5. Thus Isaac was called the only son, (i.e. most beloved,) when Ishmael was another son: Gen. xxii. 2, 12, 16, with xvii. 19. So the Church is called "the only one. — the choice," — implying others out of which the choice was made. Can. vi. 9. EXPOSITION OF THE BOOK OF PROVERBS. 41 him "commanding his child" in the fear and service of the Lord !» A special mercy is it to us, if we can tell of an Abraham or a David — of a Lois or an Eunice, having taught and bound us to the ways of God \'^ Parents ! remember — a child untaught will be a living shame. ^ Training discipline, not foolish indulgence, is the truest evidence of affection to our tender q,nd beloved.'^ But let us examine this beautiful specimen of parental instruc- tion.' Observe the anxiety for his soil's heart-religion. Let thine heart retain my uwrds. Often (and this is a comfort to a weak memory) words may be lost to the memory, yet retained in the heart with a permanent sanctifying impression. Tins heart-keep- ing is the path of life, without which we " have only a name that we live, and are dead."^ Observe again the earnestness of the exhortation. Many a parent, like Augustine's father,'' insists — - ' Get wealth — worldly honor or wisdom.' This godly parent in- culcates " line upon line" — Get heavenly wisdom — get it ivith all thy getting — at any cost and pains,^ and when thou hast got it, forget it not — decline 7iot from it— forsake it not / and — as the cleaving principle of perseverance — love^" — embrace — exalt — her. Such a keeping is she for thy soul !'' Such a treasure for thy hap- piness! Such a promoting honor even in this life ! Such an or- nament of grace in the Church ! Such a crown of glory in hea- ven ! Is not then ivisdom the piHncipal thing, not only impor- tant, but all-important? Shall it not then have oinfrst choice'^ — infinitely above this world's glitter ?'3 It can have no place, if it has not the first place. Earthly wisdom may be " a goodly pearl :" But this " wisdom from above" is " the pearl of great price ;" worth getting indeed ; but only to be got, by " selling all that we have to buy it."" 10. Hear, O my son, and receive my sayings ; and the years of thy life shall be many. 11. / have taught thee in the ways of icisdom ; I have led thee in right paths. 12. When thou goest, thy steps shall not be straitened ; and when thou run- 1 Corap. also 1 Kings ii. 2-4. 1 Chron. xxu. 6—16; xxviii. 9, 10, 20. Comp. Gen. zviii. 19. Deut. vi. 8. ' ' f 2 2 Tim. i. 5 ; iii. 14, 15. 3 chap. xxix. 15. *! Kings i. 6. Comp. chap. xiii. 24 5 Where David's instruction begins, is obvious. Where it ends is not so clear, vvh© ther it be ver. 6, 10, 13, or 13; or as F. Taylor asserts, at the close of the ninth chapter But as Geier observes—' Let the reader form his own judgment— provided that we' pay- due obedience to the instruction; it matters little, whether we have it in the words of David or Solomon." 6 Ver. 13; vi. 23; viii. 34, 35. Isa. Iv. 3. Zech. iii. 7, contrasted with Rev. iii. 1, 2. 7 Of whom he records— 'This Father of mine never troubled himself with any thought of— How I might improve myself towards thee, so that I proved eloquent, thoucrh I were withal left undrest by thy tillage.'— Confess, ii. 3. ° 8 Chap, xxiii. 23. Comp. 1 Kings x. 1. Matt. xii. 42. 9 See the great importance of this continuance. John vii. 30, 31. Col. i. 22, 23. Heb. iii. 6, 14, contrasted with Matt. xiii. 20, 21. 1" Thus Jerome wrote to a friend—' Beg now for me, who am gray-headed of the Lord, that I may have wisdom for my companion, of which it is written — Love her, and she shall keep thee.' 11 Chap. ii. 10—18. 12 Matt. vi. 33. is 1 Kino-s iii. 5—12. Pllil. iii. 7, 8. 1* Matt. xiii. 45, 46. 6 42 EXPOSITION OF THE B 30K OF PROVERBS. nest, thou shall not stumhlc. 13, Take fast hold of instruction: let her not go: keep her ; fur she is thy Ufe. It is instructive to see a king (whether David or Solomon) not forgetting in the midst of his royal cares his domestic responsibil- ities. 'Youth' — we are told — ' will have its swing.' So — adds an old Commentator solfenmly- — ' it may — to hell.'^ For where else can a wayward will lead? Ponder the need of guidance of every step, both to take and to avoid. T/ie ways of wisdom assure a happy life in the favor of God.^ And what rest to the parent's conscience on the death-bed will be the recollection of children — • not brought up for the world, — but taught in these ways ! Yet this cannot be, if the rod, when needed, has been spared ; if the will has been indulged ; the love of the world cherished. This will be — if godly discipline has been exercised ; if the Bible has been laid down as the rule of life ; if habits of prayer, — love to the service of God, — fellowship with his people, have been en- couraged. The path, though rough — sometimes lonely, is a right path ; — and, though strait and narrow, a path of liberty.^ The single eye and the humble heart, will preserve a steady, cheerful, and safe walk^ — • Thou shalt run, and shalt not stumble.^ And yet the animated exhortation to take fast hold, shews the struggle necessary to retain our principles. Feeble indeed is our hold — when connected merely with the excitement of novelty,* temporary convictions,'' the restraint of education, ^ unestablished knowledge,^ or the indulgence of sin.'" ^hefast hold of instruc- tion implies intensity of interest, determination of pursuit — " con- tinuing in the things which we have heard and been assured of" — cleaving with purpose of heart unto the Lord." "As Jacob de- tained the angel'* — as the spouse held fast hold of her Beloved,'"' — as the disciples " constrained the Saviour to abide with them"'* - — so — young Christian — let not her go. Keep her as the " man for joy" guarded his precious treasure.'^ So let thy heavenly trea- sure stand above every earthly blessing. Thus will it be thy life.^^ And while others " turn back, and walk no more" in the way, thine heart will turn to its only spring of happiness — " Lord ! to whom shall I go? Thou hast the words of eternal lifeP'^'' 14. Enter not into the path of the wicked, and go not in the way of evil men. 15. Avoid it, pass not by it, turn from it arid pass away. 16. Far they sleep not, except they have done mischief: and their sleep is taken away, unless they cause some to fall. 17. For they eat the bread of wickedness, and drink the wine of violence. > Taylor in loco. 2 I Tim. iv. 8, with chap. iii. 1, 2. Psalm xxxiv. 12—14. 1 Pet. iii. 10—12. 3 Psalm cxix. 32, 45. 4 isa. xlviii. 17, 18. Matt. vi. 22. 6 Chap. iii. 21—26. Comp. Hos. xiv. 9. « Matt. xiii. 20, 21. 1 Psalm Ixxviii. 34— 3G; cvi. 12, 13. 8 2 Chron. xii. 1; xxiv. 2, 15—18. 9 Gal. iii. 1-4. 'o Mark vi. 18— 2G. " 2 Tim. iii. 14. Acts xi. 23; ii. 42. 12 Gen. xxxii. 26—29. i3 Can. iii. 4. " Luke xxiv. 28, 29. 15 Matt. xiii. 44. « chap. iii. 18. Eccl. vii. 12. " John vi. 65—69. EXPOSITION OF THE BOOK OF PROVERBS. 43 How often does fellowship with the wicked loosen the/as^ hold of instruction ! Their path is so contrary to the way of instruc- tion, that the very entrance into it is forsaking the way of God. The character of the wicked is here drawn in their Father's im- age— first sinners — then tempters. Mischief is their meat and drink. 1 ' To do evil is more proper and natural than to sleep, eat, or drink. ''^ With sleepless eagerness do they pursue their work,^ caring little for any lengths of violence, so that fhej/ do mischief or cause some to fall.* Judas with his midnight torches •,^ the early morning assemblage of the Jewish rulers ;^ the frenzied vow of the enemies of Paul ;^ and many a plot in after ages against the Church — ^all vividly portray this unwearied wickedness. Yet if we be preserved from this undisguised malignity, what are all the allurements for every rank and circumstance of life, but the more subtle poison of the murderer ? A light-minded young person pours into the ear of his companion — simple and inexperi- enced in the ways of sin — filthy conversation ; or presents before him images of lasciviousness. What but a rooted principle of grace can save his unsuspecting victim ? Or again — the venom- ous infidel, intent upon " spoiling''^ his fellow creature of his most precious treasure, drops into his bosom the repetition of the first lie.^ No principle appears to be given up ; no fundamental doc- trine denied ; yet the foundation of an unwavering confidence is shaken to pieces. And are not these deeds of mischief and vio- lence, malignant and destructive as the murderer's stab 1- Is it not then mercy, that forbids needless intercourse with the evil man ?'" With a constitution prone to evil — when the alterna- tive is — whether we shall shun or dare the danger — can we doubt our path ? The whole Scripture is on the side of caution — to hazard nothing, except on a plain call of duty — -tantamount to a call of Providence. Observe how the wise man heaps up his words — Enter not into the j)atli — no — not so much as set thy foot into it. If some accident throws thee into it, go not on in it, avoid it with detestation.'^ Pass not hy it, lest thou shouldest unwit- tingly turn in.'^ Not only avoid it when near ; but avoid near- ness to it.'^ It is like living in the atmosphere of contagion ; tak- ing up thy abode in a pest-house, in the midst of virulent and fatal disease. The earnest repetition of the warning shews at .once the imminency of the danger, and the certainty of the injury. The world around us is the action of mind upon mind. We are con- tinually, through the medium of intercourse, moulding ourselves I Job XV. 16. Psalm xiv. 4. 2 Reformers' Notes. 3 Job xxiv. 15, 16. Psalm xxxvi. 4. Mic. ii. 1. * Chap. i. 10—14, 16; ii. 14; xxiv. 2. Psalm x. 8. Comp. 2 Peter ii. 14. s John xviii. 3. ^ Ibid. v. 28. Luke xxii. 66. 7 Acts xxiii. 12. Such a spirit is graphically described by the Classics — Et si noil aliqua nocuisses, mortuus esses. — Virgil, Eel. iii. 15. Ergo non aliter poterit dormiri ; quibusdam Somnum rixa facit. — Juvenal. 8 Col. ii. 8. 9 Gen. iii. 3. lo Eph. v. 11. ^ Leigh's Critica Sacra. »8 Chap. v. 8. 13 See this danger in the case of Lot, Gen. xiii. 13 ; xiv. 12. 44 EXPOSITION OF THE BOOK OF PROVERBS. by Other minds, and other minds by our own. Intercourse wilh the ungodly must therefore be fraught with fatal contamination.* The occasions, the company, the border, of temptation — all must be avoided."^ It is far easier to shun the occasion of sin, than the sin, when the occasion presents it. There must be no tampering with it ; no trial of strength, to see how far our resolutions will keep us. Let the examples of Lot^ — Uinah^ — Solomon^ — Peter^ — warn us — how far only the entrance into the path of the wicked may carry us ; lengths, that we could never have contemplated in prospect without horror. Here and there some special miracle of preservation may be manifested. But no one comes out of the path without hurt or defilement ;'' and the general issue is an open door to ruin.* To pretend to dread sins without fearing tempta- tion, is self-delusion. Satan has too nearly allied them for us to separate them. The evil company is loved — then the evil of the company.' To pray " not to be led into temptation ;" yet not "watch that we enter not into it"^° — is not this practically to contradict our prayers — to mock our God, by asking for what we do not heartily wish ? " Come out then, and be separate" — is the voice of God. "Touch not the unclean thing."" "Watch and pray." '2 Walk Avith God and his people. Take care to avoid fellowship with them, who hinder thy fellowship with God.^^ 18. The path, nf the just is as the shining light, that shineth more and more unto the perfect day. This is a fine picture of the Christian's path of light, in contrast with the dark and dangerous path of the loicked. It is not the feeble wasting hght of a taper, nor the momentary blaze of the me- teor ; but the grand luminary of heaven, " coming out of his chamber, and rejoicing as a strong man to run his race,"''' from ear- liest dawn to his noon-day glory. And a beautiful sight it is to see the soul thus rising out of darkness, beginning his course ; ris- ing higher and higher ; taking m a wide circle ; advancing on- ward with increasing brightness unto the perfect day. Know- ledge— faith — love— holiness — irradiate every step. It is at first but a glimmering ray — the first dawn of day. But " following on" — the eye becomes more unveiled;'^ the heart more enlightened ; the truth more vividly impressed upon the conscience ; the " un- 1 1 Cor. XV. 33. Comp. Psalm cvi. 35. Chap. xxii. 24, 25. 2 Chap. i. 10, 15. Gen. xxxix. 9, 10. ^ Gen. xiii. 10—13. * Ibid, xxxiv. 1, 2. 5 i Kings xi. 1—5. « Matt. xxvi. 58, 69—74. 7 2 Chron. xviii. 1—3; xix. 2; xx. .35—37. ^ Chap. xiii. 20. 9 Eusebius mentions a young man, whom St. John committed to the special charge of the Bishop of Ephesus; but who by evil company was drawn away to be a captain of robbers, until St. John went after him, and brought him back. B. iii. c. 23.— Augus- tine's recollection of his youthful theft was—' By myself alone I would not have gone. It was the company that I loved, who was with me in it.' — He adds, — ' O nimis iniqua amicitia.'— When they said—' Come, let us go, and do it, I was ashamed not to be as shameless as they.' — Confess. Lib, ii. 8, 9. 10 Matt. xxvi. 41. 11 2 Cor. vi. 17. Comp. chap. ix. 6. '^ Matt. xxvi. 41 13 Psalm cxix. 63, 114, 115, also xvii. 4; xxvi. 4, 5. " Psalm xix. 5 15 Hos. vi. 3. Comp. Mark viii. 22—25, EXPOSITION OF THE BOOK OF PROVERBS. 45 derstanding" more quick in " the fear of the Lord ;" the taste more discerning between good and evil. Faith now becomes more strong in the Saviour's love, more simple in the promises of God. Subjection to the Redeemer's sceptre is more unreserved ; love rises to a higher estimation, to a closer union with him — to a more intimate complacency in liiin. Experience may be confused. But light will clear away the mists. Practice in some points may be inconsistent. But, " beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, even as by the Spirit of the Lord.'" Such is the godly man. Such is his path. The devout Nathanael was cheered with the promise of a brighter day.2 The clouds upon the minds of the Apostles gradually melted away before a brighter sun.^ The Eunuch and Cornelius sin- cerely seeking, rejoiced in the full sunshine of Gospel light.'* The Thessalonian Church shone viore and more with Christian graces.' But is this shinmg light the picture of my path 7 There is no command given — ^"Sun — stand thou still. "^ Therefore it rebukes a stationary profession. It is a rising and advancing, not a declin- ing, sun. Therefore it rebukes a backsliding sttjte. It is not ne- cessary that every thing should be perfect at once. There may be an occasional cloud, or even (as in the cases of David and Peter) a temporary eclipse. But when did the sun fail of carrying its early dawn ^lnto perfect day 7 Be thankful then for "the day of small things. Despise it not.'"' But be not satisfied with it. Aim high, and you will reach nearer the mark. Religion must be a shining and progressive light. We must not mistake the beginning for the end of the course. We must not sit down at the entrance, and say to our soul — " Soul — take thine ease." Let us hasten on to the perfect day, when the path of the just shall be eternally consum- mated— when ' they shall come to full perfection — which is — when they shall be joined to their Head in the heavens.'^ " Then shall they shine forth as the sun in the kingdom of their Father."* Their " sun shall no more go down ; for the Lord shall be their everlasting light, and the days of their mourning shall be ended.'"" 19. The way of the wicked is as darkness ; they know not at what they stumble. The contrast is again repeated." Each has his own way. The 1 2 Cor. iii. 18. Comp. Job xvii. 9. Psalm Ixxxiv. 7. 2 John i. 46—51. 3 Mark vi. 52; x. 35; xvi. 14, with John xvi. 13. Acts. ii. 4 Acts viii. 27—39, X. s 1 Thess. i. 3. 2 Thess. i. 3. s jos. x. 12. "! Zech. iv. 10. ^ Reformers' Notes. Comp. Diodati in loco. 9 Matt. xiii. 43. Comp. Jud. v. 31. 1" Isa. Ix. 20. The LXX. version is very beautiful — 'The ways of the righteous shine like the light ; they grow and shine until the day be perfected.' Dr. Watts's Hymn on the Summer evening — written for the infint mind — but glowing to the finest taste — furnishes a most exquisite exposition of this verse, — ' How fine has the day been ; how bright was the sun,' &c. 11 Sec the same contrast drawn by our Lord, Matt. vi. 22, 23. — Schultens considers the original to express increaslns: darkness — thus answering to the increasing light of the opposite path. Comp. Job xv. 23. 46 EXPOSITION OF THE BOOK OF PROVERBS. ■path of the just is glowing light and joy. The way of the wicked is darkness — without direction, comfort, safety, or peace — till "his feet at last stumble on the dark mountains" — till he falls into " the blackness of darkness forever.'" His ivay is not only dark — but as darkness — a compound of ignorance, error, sin, and misery. The love of sin "rebels against the light.'"^ The darkness is wil- ful, and therefore accountable. There is no stumbling in the path of the just. So far as he is upright, the Lord keeps him.^ The wicked go on " groping as if they had no eyes i"'' hurrying on blindly into misery, that they can neither foresee nor avoid.s 2'hey know not at what tJiey stumble. Oh ! if they did, would they not startle, and shrink back? For they stumble on the very founda- tion of the gospel ; making the rock of salvation the rock of offence.^ Would they but listen to the merciful v.arning of their Lord ! — "Yet a little time the light is whh you, walk while ye have the light, lest darkness come upon you : for he that walketh in dark- ness knoweth ttot lohither he goethJ^'^ 20. My son, attend to my words: incline thine ear unto my sayings. 21. Let ihem not depart from thine eyes; keep the?)! in the midst of thine heart. 22. For they are life unto those that find them, and health to all their flesh. These repealed injunctions^ are an admirable pattern to the Christian Parent or Minister. The desire of wisdom — the first step in the path — is encouraged. The means of obtaining it, and the privilege when obtained, are pointed out. Eye then the treasury of wisdom habitually. A neglected Bible is the melancholy proof of an heart " alienated from God." For how can we have a spark of love to him, if that Book, which is the full nianifestation of his glory, be despised ? And yet a superficial acquaintance with it is of no avail. If our ears were bored to the door of the sanctuary ; if the words never departed from our eyes ; yet, except tbey were kept in the heart, our religion would be a notion, not a principle ; speculative, not practical : conviction, not love. Nor even here must they possess the mere threshold. Let that be for the world ; let the word be kept in the midst of the heart. Here only can it be operative ;' " for out of the heart are the issues of life."'" Here it becomes lively and substantial truth. Here then let a home be made for it"— a consecrated^ sanctuary in the most honored cham- bers— in the midst of the heart. Tliis inhabitation of the word is a covenant promise, the test of our interest in the Lord and in his people.''^ This keeping of the word will be life to those that find it.^^ ,Vig- 1 Jcr. xiii. 16. Jude 13. Comp. Job xviii. 5, 6, 18. 2 Job xxiv. \'.^. John iii. 19. Comp. Isa. v. 20. 3 Verse 12; iii. 2.'). Psalm xci. 11, 12. < Isa. lix. 10. 5 Job V. 14 ; xii. 25. Jor. xxiii. 12. Zeph. i. 17. 6 Rom. ix. 32, 33. 1 Pet. ii. 8. 7 John xii. 35, 36. 8 Chap. iii. 1 ; V. 1 ; vi. 20, 21 ; xxii. 17. 9 Chap, xxiii. 26. Psalm xl. 8; cxix. 11. '" Verse 23. " Ei/u«/(ttrco iv vfiv. Col. iii. 16. li Jer. xxxi. 33. " Verses 4, 10, 13 ; iii. 18 EXPOSITION OF THE BOOK OF PROVERBS. 47 orous and healthy will be the soul/ that feeds upon this heavenly- manna. We shall not then bear our religion as our cross, as a cumbrous appendage. We shall not drag on in Christian duties as our chain. Godliness will be to us an element of joy. The functions will be free and lively. The spirit will feel a vital glow. The mind will be enriched with Divine wisdom. The heart will be established with gospel grace. 23. Keep thy heart with all diligence (above all keeping, Marg ) ; for out of it are the issues of life. 24. Put away from thee a froward mouth, and 'perverse lips put far from thee. Let thins eyes look right on, and let thine eyelids look straight before thee. '26. Ponder the path of thy feet, and let all thy ways he estab- lished, (all thy ways shall be ordered aright, Marg.) 27. Turn not to the right hand nor to the left : remove thy foot from evil. Invaluable are these rules as our safeguard. Assaulted as we are at every point, every inlet of sin must be strongly guarded — the heart — the month — the eye — the feet. First — the heart — the citadel of man* — -the seat of his dearest treasure. It is fearful to think of its many watchful and subtle as- sailants. Let it be closely garrisoned. Let the sentinel be never sleeping on his post. " Take heed to thy way, and keep thy soul dilige)itly."^ Can then I keep my o)on heart) Certainly not. But, though it be God's work, it is man's agency. Our efforts are his instrumentality. He implants an active principle, and sustains the unceasing exercise.^ The first act of conscious faith will be to " commit the keeping of the heart to our faithful Creator."^ Then in his strength and guidance diligently improve all the means of preservation. Watch unto prayer. Cherish a humble dependent spirit. Live in the atmosphere of the word of God. Resist the ad- mittance of an evil world, even in its most plausible forms. ^ Here lies the conflict to the end. ■ The greatest difficulty in conversion is to win the heart to God, and after conversion to keep it with him."' ' What is there' — asks Mede — ' that will not entice and al- lure so fickle a tiling as the heart from God V^ Above all keeping- — exhorts the wise man — keep thine heart. Here Satan keeps — here therefore must we keep — special watch. If the cita '.el be taken, the whole town must surrender. If the heart be seized, the whole man— the affections, desires, motives, pursuits — all will be yielded up. The heart is the vital part of the body; a wound here is instant death. Thus — spiritually as well as naturally — out of the heart are the issues of life. It is the great vital spring of the soul— the fountain of actions — the centre and the seat of principle,^ both of sin and of holiness. i* The na- tural heart is a fountain of poison. >' The purified heart is ''a well of living water." ^^ As is the fountain, so must be the streams. As 1 Chap. iii. 8. 2 Albert SchuUen's Comment in Prov. 4to. 1748. 3 Deut. iv. 9. 4 Comp. Phil. ii. 12, 13. Jude 24 with 21. 5 1 Pet. IV. 19. Comp. Ps. xxv. 20. 6 Jud. viii. 22, 23. 2 Kings v. 5, 16. ■7 F'.avel's Saint IndeeJ, — a searching and valuable Treatise. 8 See his Viilu;d)le sermon on tiiis text. ^ Schultcns in loco, w Matt. xii. 34, 35. " Matt. xv. 19. i^ John iv. 14. Comp. chap. xiv. 14. 48 EXPOSITION OF THE BOOK OF PROVERBS. is the heart, so must be the mouth — the eyes — the feet. There- fore above all keeping — keep thine heart. Guard the fountain — as they keep tlie precious wells of the east^ — lest the waters be poisoned. Not less necessary is it to keep the outlets of sin \^ What a world of evil does the heart pour out from the froward 7nouth !^ Commit therefore both heart and mouth to Divine discipline.^ Then let prayer and faith be the practical principles of Christian watchfuhiess. Not only shun — but put aicay — yea — -far from thee — the perverse lips. Their evil — be it remembered — extends beyond ourselves ; so that even should the peace-speaking blood speak peace to ourselves, still will remain the painful sense of in- jury to our fellow-creatures — perhaps without remedy. Next to the heart and mouth — keep thine eyes — " the light of the body"^- — the directive faculty of the soul, yet too often a most dangerous inlet to sin." Therefore like Job — " make a covenant with them."^ Place them under heavenly restraint.* Let them look right on — straight before us. Had Eve done so, she would have looked on the command of her God, not on the forbidden tree.^ Had Lot's wife looked straight before^ instead of " behind her," she would, like her husband, have been a monument of mercy.'" Achan was ruined by neglecting this rule of wisdom.'' David's example may warn the holiest men in the world to have a watchful jealousy."^ In asking the way to Zion, be sure that your '■^ faces are thither war dP'''^ Take the racer's motto, "This one thing I do" — Eye the mark, and press onward to it.'^ Lastly, keep your feet. Oh ! has not experience, no less than Scripture, shewn your need of a circumspect walk ?'^ Snares are laid out for every path — yea for every step in your path ; for your meat, your drink, your calling — perhaps more than all — for the ser- vice of God. What deep pondering should there be in a path so beset with danger ! Every step should be carefully weighed.'® Joseph pondered., and thereby established his icay.^^ Peter, neg- lecting to ponder, was fearfully sifted.'^ David also, looking at the trial of the path, instead of pondering its direction, brought shame upon himself;'^ like the trouble, which Christian made for himself in the smooth exchange of Bye-path meadow for the rough and strait road. Here then is the voice of wisdom. Beware of mistaking pre- sumption for faith — temptations for Providential appointments. Never forsake a plain for a doubtful command.'^" Estimate every step by its conformity to the known will of God. Dare not to ad- 1 Gen. xxvi. 18—21. 2 Chap. xiii. 3. 3 Jam. iii. b, 6. 4 Psalm xix. 13; cxli. 3, 4. 5 Matt. vi. 22. 6 Gen. vi. 2; xxxiv. 1, 2; xxxix. 7. Matt. v. 28. 2 Pet. ii. 14. T Matt. xxxi. 1. 8 Psalm cxix. 37. » Gen. iii. 3—6. i» Ibid. xix. 17, 26. " Jos. vii. 21. 12 2 Sam. xi. 2. Mede, ut supra. " jer. 1. 5. " Phil. iii. 12—14. 15 Eph. V. 15. 18 Gen. xxiv. 5. Psalm xxxix. 1. Dan. i. 8; vi. 3, 4. IV Gen. xxxix. 9, 10. Comp. verses 14, 15. »3 Matt. xxvi. 58, 69-75. 19 1 Sam. xxvii — xxix. 2" 1 Kings xiii. 18 — 22. EXPOSITION OF THE BOOK OF PROVERBS. 49 vrance one step without God. In his path you may fearlessly "tread upon the hou and adder.'" But who shall venture into a path of his own choosing without a wound ] See that " your feet are straight" like those of the Cherubim.^ " The pleasures of sin" lie on the right hand and on the left. The eyes therefore, looking right on, escape the sight. The pondering foot is estab- lished in steady perseverance ; and hy marking small deviations,^ and never turning out of the straight path to avoid a cross — is re- moved from evil. May we all have grace and wisdom to ponder these sound prac- tical rules ! The man of God must only have one standard.* He must " know no man after the flec;h.''5 He must often put aside the Church no less than the world, that he may listen more closely to the command — walk before me.^ He must discern and crush the first motions of the scorpion's brood ; guarding every avenue of sin — the senses — the memory — the imagination — the touch — the taste. He must walk by the straight rule of the gospel ; else will he not only bring discomfort upon himself, but stumbling to the Church.'' A single eye, steadily fixed upon the One Object, will make the path luminous.^ Straight-forward progress will insure prosperity.^ Keeping the middle path, and daily lifting up the voice for restraint and guidance.^" " Thine ears shall hear the word behind thee, saying — ^This is the way ; walk ye in it — when ye turn to the right hand, and when ye turn to the left."" CHAPTER V. 1 . My son, attend unto my ivisdom, and how tJdne ear to my iind'irstandmg : 2. That thou mayest regard discretion, and that thy lips may keep knowledge. 3. For the lips of a strange woman drop as an honeycomb, and her rnoulh is smoother than oil: 4. But her end is bitter as wormwood, sharp as a two-edged sword. 6. Her feet go down to death ; her steps take hold on hill. 6. Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them. 7. Hear me now, therefore, O ye children, and depart not from the coords of my m-outh. 8. Remove thy loay from her, and come not near the door of her house : 9. Lest thou give thine honor unto others, and thy years unto the cruel: 10. Lest strangers be filled with thy wealth: and thy labors bs in the house of a stranTer ; 11. And 1 Psalm xci. 11 — 13. 2 Ezek. i. 7—9. Comp. Heb. xii. 13. Nearly the LXX. translation of the last clause of verse 26. 3 See Ecclus. xix. 1. 4 isa. viii. 20. 5 g Cor. v. 16. 6 Gen. xvii. 1. 7 Gal. ii. 11—14. 8 Mutt. vi. 22. 9 Deut. xvii. 20. Jos. i. 7, 8. '" Psalm cxix. 37; cxliii. 8—10. " Isa. XXX. 21. The LXX. and Vulgate adds here — ' For GoJ knows the right path on the right hand. But those on the left are perverted. But he shall make thy ways, and advance thy steps in grace.' Geier remarks — ' VVe have no ear for these worus, as not belonging to the holy fountain. We leave them to the Papists.' 7 50 EXPOSITION OF THE BOOK OP PROVERBS. ihou mourn at the last, lohen thy flesh and thy body are consumed, 12. And say, How have I hated instruction, and my heart despised reproof ; 13. And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me ! 14. / icas almost in all evil in the midst of the congregation and assembly. Ponder this chapter — ye that know not the poison and corrup- tion of fleshly lusts. Painful experience' had given the wise man wisdom and understanding. Therefore attend to it with fear and trembling. Man's own strength — the restraints of education or of self-discipline are powerless, as the green withes to bind the giant. ^ Engrafted wisdom is the only effectual safeguard. This heavenly influence teaches us to regard discretion for the covering of our souls, and to keep knoiiiledge for the warning of our fellow-sin- ners.^ The extreme plausibility of the temptation is our call to atten- tion. The deluded victim only sees the present gratification ; only tastes, or expects to taste, the honeycomb ; only hears the luily smoothness of the charmer's voice.* But never is the beginning so sweet, as the end is bitter. God sliews the icormuood ; the two- edged sword f her path of death ; every step taking hold of hell, as if invading it with a high hand, grasping it as her home.® One feature of the tempter's wiliness is most remarkable. She winds herself in a thousand moveable rvays, to meet the varying humors and circumstances.'' She works upon every weakness ; seizes every unguarded moment — all this with one deeply hidden object — lest thou should, ponder the path of life. The checks of con- science must be diverted. No time must be giv^en for reflection. The intrusion of one serious thought might break the spell, and open the way of escape. ^ Can we wonder then at the earnestness of parental anxiety, forcing back the children playing on the brink of a precipice. Hear now — O ye childrenl We mean no austere restraint upon youthful pleasures. Only avoid the tempter's touch^ — her word — even her look. Remove thy way far from her. Not only go not into her — but — such is the contagion — come not near the door.^ To thrust ourselves into temptation, is to throw ourselves out of Grod's protection. The snare as one approaches hecomes more enticing. The voice of wisdom therefore is — " Flee youthful lustsP The loss of honor,^^ taking the crown from the victim's head;'' years given to the cruel mockers of his mi?ery ;'~ the waste of the family wealth ;'3 servitude in a stranger''s house ;'^ consumption — ■ 1 1 Kings xi. 1—8. Eccl. vii. 26. 2 Jud. xvi. 9. 3 Chap. ii. 10, 11, 16; vi. 20, 24; vii. 1—5. Psalm xvii. 4; cxix. 9, 11. 4 Chap. ii. 16; vi. 24; vii. 21. 5 Comp. Ps. iv. 21. 6 Schultens in loco. Chap. ii. 18; vii. 27; ix. 18. 1 Cor. vi. 9, 18. Rev. xxi. 8. 7 Chap. vi. 12, 13 ; vii. 12. 8 See Psalm cxix. 59. Ez. x\iii. 28. Luke xv. 17. 9 Comp. chap. iv. 14, 15; vi. 27, 28. 10 Chap. vi. 32, 33. Gen. xxxviii. 23— 26. " 2 Sam. xii. 14; xiii. 13. Neh.xiii.2a 12 Chap. vi. 26; XXX. 3. Jud. xvi. 18—20. -3 Chap. vi. 26, 35. Job xxxi. 12. Hos. vii. 9. Luke xv. 13, 30. » Luke XV. 15, 10. /t EXPOSITION OF THE BOOK OF PROVERBS. 51 slowly bringing" the body to the grave^ — all is the bitter fruit of the neglected warning. Add to this the voice of conscience at the last, telling of slighted privileges, stifled convictions, abused knowledge. And will not this be the sting of thousands instiucted in our schools, or the children of godly parents — now despising the reproofs of God, and the voice of these teachers, proclaiming their shame openly ; perhaps making Christian asse?Jiblies the scenes of almost all evil ?^ Such is the picture of sin — its "pleasure but for a season," "its wages death eternal. "^ Every sin unrepented here will bring its perpetual torment in eternity. Impenitence does not put away its sorrow. It only delays it to mourn at the last, when mercy shall have fled away forever,^ and nothing will remain, but the piercing cry of the accusing conscience — •" Son ! remember."^ There are no infidels in eternity, and but few on a death-bed. Sinner — the path of life is now open to thee. Ponder it anxiously — prayerfully. The light of the word, and the teaching of the Spirit guide thee to it. 15. Drink waters out of tliine oicn cistern, and running waters out of thine own well. 16. Let thy fountains be dispersed abroad, and rivers of waters in the streets. 17. Let them be only thine own, and not strangers, with thee. 18. Let thy foun- tain be blessed: and rejoice with the wife of thy youth. 19. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all tiTnes ; and be thou ravished always with (err thou always in.® Marg.) her love. A restless dissatisfaction with our present blessings cherishes the lust for forbidden pleasures. Where contentment is not found at home — drinking out of our own cistern, it will not be found abroad. Thus conjugal love — the greatest earthly blessing — is the Divine remedy against incontinence.'' ' First — choose thy love ; then love thy choice.'^ Q,uench thy thirst out of thine own, and lust not after thy neighbor's, well.^ 'Enjoy thou the lawful delights and con- tentments of thine own wiie.'^" Let the streams of a happy issue derived from thee, as little /o?«w^ai«5, or springs from the founiain^^ — be dispersed abroad, fertilizing the sireets^^ with their godly in- fluence— children whom thou knowest to be thine own, and canst acknowledge without shame. '^ Rejoice with the wife of thy youth. '* ' 1 Cor. VI. 18. 2 Num. XXV. G, 7. Ezek. viii. 5 — 16. 3 Heb. xi. '25. Rom. vi. 23. < Chap. i. 24—30. 5 Luke xvi. 25. s Err. The primary meaning of the Heb. is to expatiate — luxuriate — run wild. Hence 'to give a loose, indulge, or lose oneself in love.' — "In errare, tanij^uam sui oblitum, et amore quasi vagari." — Parkhurst. 7 1 Cor. vii. 2, 36. See the Marriage Service. 8 Henry Smith's Sermons. 4to, 1611 — 1614. 9 Ex. XX. 17. 2 Sam. xi. 2, 3. The beauty of the figure is illustrated from the cir- cumstance, that the houses of the East appear each to have had their own cisterns. 2 Kincrs xviii. 31. «> Bishop Hall. 11 Comp. Num. xxiv. 7. Deut, xxxiii, 28. Psalm Ixviii. 29. Isa. xlviii. 1. 12 Comp. Zech. viii. 5. '3 Psalm cxxvii. 3 — 5; cxxviii. 13. w Deut. xxiv. 5. Eccl. ix. 9. 52 EXPOSITION OF THE BOOK OF PROVERBS. Receive her as the gracious gift of thy God.' Cherish her, not with a sensual, doting, passion, but, as the loving hind and plea- sant roe,'^ with gentleness and famiharity.^ Count thyself most happy, as ravished icith her love. Never err in giving liberty to thy passion, save in her society. It is not the having, but the loving of. the wife, that covers the soul. A man chained to an unconge- nial wife is in imminent temptation. It is when she is as the hind atid the roe, that the pleasures of lawful love preserve from lust— ^ pleasures without a sting— yes truly— shadowing out the great mys- tery ; " loving and cherishing our own flesh, even as the Lord the church."* 20. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger ? 21 . -For the ways of man are before the eyes of the Lord, and he foridereth all his goings. 22. His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins. 23. He shall die loith- out instruction; and in the greatness of his folly he shall go astray. With such a view of the ruinous pleasures of lust,^ and the holy- delight of God's ordinances ;« surely, if the sinner were not stupi- fied, would he leave the pure fountain for the poisoned spring? Would he slight the "honorable" state of marriage,^ to embrace the bosom of a stranger— ' loveless— joyless— unendeared 'V Would not the thought — that the ways of man are before the Lord — ar- rest him in liis course?* But no. Practical atheism is the root of human depravity.^ The eye of man — even of a child — is a check upon him.'" But the thought of an all-seing God— even if it enters his mind" — inspires no alarm, conviction, or restraint. Oh ! if men would but read — would but believe— \\^^\\ Bibles, how would this solemn truth— Ae pondereth all his goings— ^^^h. upon then- con- sciences ! Not only does he see and mark them as the Omniscient God ;'^ but he ponders them as the just Judge."^ Not one is hidden from his piercing eye.'* " He will bring every secret thing to judg- ment."'^ He " will be a swift witness against the adulterers." No unclean person shall enter into his kingdom. '^ But if no regard to reason, or to the All-seeing eye, will restrain the sinner, let him think of the trouble that he is bringing upon him- self. He may go on awhile without trouble. God needs no chains or prison to bring him under his hand. Wherever he goes, his sins • Chap. xix. 14. 2 Gen. xxiv. 67. 3 Comp. 2 Sam. xii. 3. The hind and the roe were objects of special delight ( Can. ii. 17; iii. 5.) and were treated with most tender endearment — a beautiful picture of the lively delight, which the wife naturally engages; relaxing in her society from severer duties, and taking the liveliest pleasure in her company. As Bishop Davenant beauti- fully observes — ' Abroad he may consider himself as tossing in the waves, but at home with his wife, in repose, as in a desired haven.' — In Col. iii. 19. 4 Eph. v. 25, 29. ' 5 Verses 9— 11. s Verses 15— 19. 7 Heb. xiii. 4. 8 Job xxxiv. 21, 22. Psalm xciv. 6—9. Jer. xiii. 25—27; xvi. 17. Hos. vii. 2. See some striking thoughts in Mede's Sermon on iv. 23. a Psalm xiv. 1 — 3. '" Job xxiv. 15. Isa. xxix. 15. 1' Psalm X. 4. i^ ibiJ. cxxv. 3. Job xxxi. 4. Psalm cxxix. 1 — 4. 13 Chap. xvi. 2. 1 Sam. ii. 'S. Dan. v. 27. " Heb. iv. 13. ^ Ecc. xii. 14. w Mai. iii. 5. Eph. v. 5, EXPOSITION OF THE BOOK OF PROVERBS. 53 go with him, as cords to hold him for judgment. ^ Does he think that he can give them up when he pleases? Repetition forms the habit. The habit becomes a ruUng principle. ' Every hist deals with him, as Delilah with Samson — not only robs him of his strength, but leaves him fast bound. "^ Shutting his eyes against the light — he dies irithout instruction^ — the victim of his ow^n wil- ful delusion — the greatness of his folly leading him astray — to perdition.* But is there no remedy for this deadly curse ? Thanks be to God, cleansing is provided for the impure f " deliverance is pro- claimed to the captive."® Blessed Saviour ! cleanse the leper in thy precious fountain. Perform thy mighty commission. Set the cap- tive free. CHAPTER VI. 1 . My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, 2. Thou art snared loilh the loords of thy mouth, thou art taken with the words of thy mouth. 3. Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend ; go, humble thyself and make sure (so slialt thou prevail with, Marg.) thy friend. 4. Give not sleep to thine eyes, nor slum- ber to thine eyelids. 6. Dsliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler. The son has just been warned against the deadly wound of a stranger. He is now cautioned against a hurt from an imprudent friend. So graciously has our God made his book, not only our guide to heaven, but the directory of our common life. Yet we must often take its wise rules with some restriction. We are here earnestly warned against suretyship. But in some cases it is plainly allowed and approved. '^ "A man that hath friends must shew himself friendly.''^ And the passing of oin- word, or giving a bond, may be an act of prudent friendship, and of solid and per- manent advantage. The caution is evidently directed against rash engagements,Ho which the young and inexperienced are especially exposed ; striking ha?ids (the usual mode of plighting faith) ^^ in an 1 Chap. xi. 3, 5, 6; xxix. 6. 1 Sam. xxviii. 5, 20. 2 Abp. Tillotson quoted in a valuable Commentary. By Rev. B. E. Nichols. l2mo. 1842. Jud. xvi. 19 — 21. 'Thus I,'— said Augustine — adverting to this hateful sin — 'delighted with the disease of the flesh, and with the deadly sweetness of it, drew my shackles along with me, much afraid to have them knocked off; and as if my wound had been too hard rubbed by it, I put back my friend's good persuasions, as it were the hand of one that would unchain me.' — Confess, book vi. c. 12. 3 Verse 12; Chap. i. 2S); x. 21. Job iv. 21 ; xxxvi. 12. Hos. xv. 14, 17. i 2 Peter ii. 14, 15. 5 Zech. xiii. 1. 1 Cor. vi. 11. ^ Isa. Ixi. 1. T Reuben and Judah for Benjamin. Gen. xlii. 37; xliii. 9; xliv. 32, 33. Paul for Onesimus. Philem. 18, 19. 8 Chap, xviii. 24. s Comp. also chap. xi. 15; xvii. 18; xx. 16; xxii. 26, 27. '" Chap. xvii. 18 ; xxii. 26. Job x\ii. 3. 54 EXPOSITION OP THE BOOK OF PROVERBS. unguarded moment, and snared and taken hy the ivords of thy mouthy by entering into virtual promises, without knowing how far they were pledged, or what might be the issue. Christian pru- dence will keep us clear from such engagements, which bring dis- tress upon our families, dishonor upon our name, and reproach upon our rehgion.^ While the " good man sheweth favor, and lendeth, he must guide his affairs with discretion ;"~ however grating it may be to incur the suspicion of unkindness. If, however, by any in- considerate bond thou hast come into the hand of thy friend ; the instant duty is, to humhle thyself and make sure thy friend — if thou canst prevail unth him to answer for himself; and give thy- self no rest, till, as the roe and the hind, thou be disentangled from the snare. Our God, while he warns us against suretyship, has taken it upon himself Praised be his name ! He has given his word — his bond — yea — his blood — for sinners — a security, that no powers of hell can shake. 6. Go to the ant, thou sluggard ; consider her tcays, and he ivise : 7. Which having no guide, overseer, or ruler, 8. Provideth her meat in the summer, and gathereih her food in the harvest. 9. How long wilt thou sleep, O sluggard 1 ivhen wilt thou arise out of thy sleep 1 10. Yet a little more sleep, a little more slumber, a little folding of the hands to sleep : 11. So shall thy poverty come as one that travelleth, and thy want as an armed man. 'It is a shame' — said the heathen philosopher — 'not to learn morals from the small animals.'^ Yet what a proof is it of the degradation of the fall, that " man, created in the image of God," and made wiser than the creation^ should be sent — as here — to this insignificant school for instruction ! Tlie ant, having no guide, to direct her work, no overseer to inspect her, or ruler to call her to account f yet gathercth with diligent foresight the summer and harvest store for her winter need.^ Let the sluggard consider her ways and he ivise. He sleeps over his work, and if for a mo- ment, half-startled by some rousing call — still pleads for a little more sleep, and folds his hands to sleep. Present ease and free- dom from trouble is all he calculates on — all he provides for. The future he carefully keeps out of sight, to be provided for, like the present, when it comes. Thus life runs to waste. Poverty comes 1 Comp. Ecclus. viii. 13. 2 Psalm cxii. 5. 3 Pudeat ab exiquis animalibus non trahere mores. Seneca De clemcntiA. Lib. i. '' Gen. i. 26. Job xxxv. 11. 5 Comp. Chap. xxx. 27, and contrast Ex. v. 13, 14. 1 Kings v. 16. fi Chap. X. 5 ; xxx. 25. The heathen moralist sends us to the same pattern of dih- gence — ' Exemplo tibi sit magni formica laboris,' &c. — Hor. Sat. i. 32. See also Virgil's exquisite picture. Mn. iv. 302, &c. The hoarding spirit of the ants, though attested by numerous writers and naturalists, does not characterize those known to us ; though the habits of the species in a warmer climate would probaltly widely dificr from our own. Some however have thought, that Solomon only refers to her wisdom and prudence in preparing suitable food in summer and harvest, when it is most plentiful. See Kirby and Spence's Entomology, ii. 46. EXPOSITION OF THE BOOK OF PROVERBS. 55 step by step as one that travelletJi, and, like an armed man, with irresistible violence.^ Perhaps he perverts his Master's word to excuse his sloth. But if we are to " take no anxious thought for the morrow," (his true meaning)^ are we to take none at all? Care is a duty, a parental obligation,^ and therefore a component part of Godhness/ Care- fulness is a sin^ — a needless burden to ourselves ; an unworthy distrust of God.^ Prudent care is distinct from covetousness. The stores of the ant were, not the hoarding for the distant indulgence, but the supply for immediate necessity. The diligent use of pro- vidential jneans is to the honor of God.'' But much more loudly would we call to the spiritual sluggard. Thou, that art sleeping away the opportunities of grace ; not " stri- ving to enter in at the strait gate ;"^ taking thy salvation for granted ; hoping that thou shalt " reap that which thou hast not sown, and gather where thou hast not strawed,"^ — Go to the ant, thou sluggard ; consider her loays and he icise. Improve^ — after this pattern — the summer and harvest season — the time of youth — the present — perhaps the only — moment. The ant hath no guide. How many guides have you !— conscience — the Bible — ministers!^" Site has no overseer. You are living before Him, whose "eyes are as a flame of fire."^' Slie has no ruler calling her to account. " Every one of us must give account of himself unto God."'- How long then, icilt thou sleep., O sluggard, on the brink of eternity ? " Awake, thou that sleepest, and Christ shall give thee light." '^ Take heed of passing by conviction. The in- tended work of to-morrow is a delusion. A thousand such to-mor- rows there may be ; and yet thou mayest be found at last perishing in i\\y j)overty, and the king of terror will come as an armed man to summon thee to judgment. Christian ! Look at sloth — not as an infirmity, but as a sin, affecting the whole man ; growing upon us with unperceived power ; and therefore needing incessant watchfulness. Allow it no rest, no time to root itself Resist it in all its forms — bodily, mental, spiritual : indulgence of sleep and appetite : self-pleasing, in all its subtle and plausible workings. Live by rule. Have your time strictly arranged. Be employed in early work for God. Store the mind with useful knowledge ; ever reserving the first place for an industrious and prayerful study of the book of God. I Chap. X. 4; xiii. 4 ; xix. 15, 24; xx. 4; xxi. 25; xxiv. 33, 34. • 2 Mfioi^iniM. Matt. vi. 34. — ' Soliciti et anxie cogito ; at plus est solicitum esse, quam cogitare, as Erasmus notices, and that of Tully confirms. Solioitudo est aegritudo cum cogitationc. The root of the word expresses the dividing of the mind into divers tlioughts.' — Leigh's Critica Sacra. Comp. Phil. iv. 6. 3 2 Cor. xii. 14. Comp. Gen. xxx. 30 ; x!i. 33. ^ 1 Tim. V. 8. Our Lord had a hag for the provision of his family. John xiii. 29. 5 I,uke X. 41. 1 Cor. vii. 32. e Matt. vi. 25—33. •? Chap. x. 5; xxiv. 27. 8 Luke xiii. 24. 9 Matt. xxv. 24. 10 Job xxxii. 8. Psalm cxix. 105. Mai. ii. 7. II Chap. XV. 3. Rev. i. 14; ii. 18. 12 Rom. xiv. 13. 13 Eph. v. 14. 56 EXPOSITION OF THE BOOK OF PROVERBS. "Mortify" this baneful lust " through the Divine Spirit ;'" drawing all your motives from the death,'* the life,^ the rules of Christ.* This will ensure victory, and how enriching will be the spoil ! 12. A naughty person, a wicked man, icalketh with a froward mouth. 13. He whiketh with his eyes, he speaketh uith his feet, he teacheth with his fingers; 14. Froicardness is in kis heart, he deviseih mischief continually ; he seivetli discord. 15. Therefore shall his calamity come suddenly; suddenly shall he be broken icithout remedy. What a contrast between the inactivity of the sluggard and the unwearied dihgence oi the nanghty person ! This man of BeliaP — as \i his froward month — itself " a world of iniquity"^ — could not give sufficient scope for his malice, malves every member — eyes — feet and fingers — vocal and significant — an active " instrument of unrighteousness."^ These, however, are only the external man- ifestations. Deep within lies the laboratory of evil^" the cham- bers of imagery," teeming with " greater and yet greater abomina- tions."^ Froivardness^" is in the heart. Here is the restless de- vising of mischief ^^ soicing discord instead of unity and love.*^ Such a pest to society brings on himself his own ruin — suddenly and ^dithont remedy. The sight of this all-pervading power of sin is truly affecting. How utterly powerless is any remedy, save that, involved in the solemn declaration — " Ye must be born again '.'"^ \Q. -'These six things doth the Lord hate; yea, seven are an abomination unto Mm: (of his soul, Marg.) 17. A proud look, a lying tongue, and hands that shed innocent blood, 18. An heart that deviseth loicked imaginations, feet that be sivift in running to mischief, 19. A false witness that speaketh lies, and he that soweth discord among brethren. Man conceives of God in his heart as " such a one as himself,'"* looking with indifference at sin. Here therefore Solomon names six — yea — seven^^ abominations (most of them mentioned in the preceding list) lohich the Lord hateth, — a proud look,^^ a lying tongne,^^ a blood-stained hancV^ And, lest we should think, that he " looketh only on the outward appearance" — the heart — active in devising wickedness^^ is brought out, and its ready organ — the I Rom. viii. 13. 2 Ibid. vi. 6. 3 Mark i. 32—35. 4 Luke be. 23. Rom. xiii. 11— 14. 5 Heb. s Jam. iii. 6. 7 isa. iii. 16. 8 Chap. X. 10. Rom. \-i. 13—19. » Ezek. viii. 8— J 5. Matt. xv. 19. 10 ' Frowardnesscs.' Heb. See Poole's Synopsis — not one but many — the heart so filled with tiiem, that the vessel cannot hold more. Gen. vi. 5. Acts. xiii. 10. II Psahn X. 7 — 9; xxxvi. 2 — 4. Comp. the striking figure, Hos. viii. 6. Chap. xvi. 28. Psalm lii. 3. 12 Chap. X. 12. 13 John iii. 7. Comp. Titus iii. 3—5. 14 Psalm 1. 21. 15 Comp. chap. xxx. 15, 18. 15 Chap. viii. 13; xxx. 13. Psalm xviii. 27. Isa. ii. 12. Jer. 1. 31— the examples of Pharoah — Ex. ix. 1(5. Haman — Esth. vii. 10. Nebuchadnezzar — Dan. iv. 28 — 33. Herod— Acts xii. 21—23. 17 Chap. xii. 22. Psalm v. 6. Rev. xxi. 8. Gehazi— 2 Kings v. 25 — 27. Ananias and Sapphira — Acts v. 1 — 10. 18 Gen. ix. 6. Can. iv. 8 — 12. Manasseh — 2 Kings xxi. 15, 16. Specially the mur- derers of his dear Son — Matt, xxiii. 31 — 38. 13 Ahithophel— 2 Sam. xvi. 20—23; xvii. 23. Mic. ii. 1. 2 Pet. ii. 14. EXPOSITION OF THE BOOK OF PROVERBS. 57 feet swift in riinnfiig to mischief} How hateful also is the false witness,^ surely reserved by hiin for judgment !^ Let the self- willed separatist remember the double stamp^ upon him that sow- cth discord among brethren. If the heavenly " dew descends upon the brethren that dwell together in unity, "^ a withering blast will fall on those, who, mistaking prejudice for principle, " cause divisions" for their own selfish ends.* Fearful is the Lord's mark upon them — ^" sensual, having not the Spirit.'"' If we cannot at- tain unity of opinion — ^^ perfectli/ ioined together in the same mind, and in the same judgment ;"^ at least let us cultivate unity of spirit — " Whereto we have already attained, let us walk by the same rule ; let us mind the same thing."'' 20. My son, keep thy father's commandment, and forsake not the law of thy mother: 21. Bind them continually upon thine heart, and tie thern about thy neck. 22. When thou gozst, it shall lead thes ; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. 23. For the commandment is a lamp; aiul the law is light; and reproofs of instruction are the way of life: 24. To keep thee from the evil woman,^" fro?n the flattery of the tongue of a strange woman. The authority of parental instruction is again enforced" — God never intended young people to be independent of their parents. Instruction from every quarter is valuable. But from parents it is authoritative — the ordinance of God. Therefore let it not be a mat- ter of occasional regard. Bind it continually about thine heart,^"^ as thy rule ; about thy neck,^^ as thine adorning. Let the law be the friend for all times and circumstances — a guide by day'* — a solace by niglit'^ — yea — a friend for thy loaking moments.'® Take care that nothing hinders thy early converse with this faith- ful counsellor — before the world comes in, as the best means of keeping the world out. ' Happy is the mind, to which the word is an undivided companion.''^ Such a lamp — so full of light — in this dark world '^ is an inestimable gift. Its reproofs of instruction — as the discipline of our wayward will — are to us as the way of life.'' Specially valuable is this lamp and light in sensual temptation.^" Those who choose their own light and wisdom, are sure to fall into di. flattering snare. ^' The neglect of parental warning will furnish in the end bitter matter for unavailing repentance.^^ qj^ \ jgj jj^g 1 Chap. i. 16. Isa. lix. 7. Rom. iii. 15. 2 Zech. viii. 17. 3 Chap. xix. 5. Zech. v. 4. Mai. iii. 5. * Verses 14, 19. s Psahn cxxxiii. 6 Rom. xvi. 17, 18. 7 Jude 19. 1 Cor. iii. 3, 4. 8 1 Cor. i. 10 — ' a text ' — says the godly Flavel — ' to be commented upon rather by tears than hy words.' — Sermon on text. 9 Phil. iii. 16. '" Heb. ' Woman of wickedness' — the woman full of wickedness — wholly given to it. Comp. Zech. v. 7, 8. " Chap. i. 8, 9 ; iv. 1. 12 chap. iii. 3 ; iv. 21 ; vii. 3. 13 Chap. iii. 3. Comp. Job xxxi. 36. n Chap. iii. 22, 23; iv. 12. 15 Chap. iii. 24. Psalm Ixiii. 5. is Psalm cxxxix. 17, 18. '■^ ' Felix mens, cui verbum individuus comes.' — Bernard. Serm. xxxii. in Cant. '* Psalm cxix. 105. See Bp. Patrick's note quoted in Scott. 19 Psalm xix. 11. 2 Tim. iii. 16, 17. Comp. Matt. vii. 13, 14. 20 Chap. ii. 10, 11, 16—19; v. 1—8; vii. 1—5. 21 chap. u. 16: vu. 21. 22 Chap. v. 11—13. 8 58 EXPOSITION OF THE BOOK OF PROVERBS. Father's instruction be heard betimes — " Wherewithal shall a young man cleanse his way ? by taking heed thereto according to thy word."^ 25. Lust not after her beauty in thine heart ; neither let her take thee with, her eyelids. 26. For hy means of a lohorish woman a man is brought to apiece of bread: and the adul eress will hunt fir the precious life. 27. Can a man take fire in his bosom, and his clothes not be burned? 28. Can one go upon hot coals, and his feet not be burned? 29. So is he that goeth in to his neighbor's wife; wliosoever toucheth her sJiall not be innocent. Solomon here gives our Lord's own rule.^ Resist hist in its first rising in the heart. By vain beaut t/,^ and wanton eyes} many a deluded victim has been hrovght to a ]nece of bread. ^ Nay — so insatiable is the seducer's malice, that — like the huntsman, who never loses sight of his prey, till he has pursued it to death — she never ceases to solicit, till she has hunted for the pi'ecious life.' Yet neither the present miseries of this wretched course, nor the certain horror of the end, can draw away the foot, that has dared to tread the forbidden path. Self-confidence sees and fears no danger. ' I can look to myself, I need not go too far, and I shall get no harm.' Did the infatuated sinner but open his eyes, he would as soon expect to take fre into his bosom, and his clothes not be burned ; or to g-o upon hot coals, and not be burned ; as to go wilfully into sin, and to escape the punishment.^ Sin and pun- ishment are linked together by a chain of adamant. ' The fire of lust kindles the fire of hell.'^ He cannot afterwards plead the strength of the temptation. Why did he not avoid it? Who that knows how much tinder he carries about him. would wilfully light up the sparks ? Heedlessly to rush into temptation, is to provoke the corruption, which is too ready to stir of itself. Beware of sus- picious familiarities on the borders of sin.^ The temptation to criminality in this atmosphere is fearful.'" Whosoever toucheth shall not be innocent. ^^ 30. Men do not despise a thief, if he steal to satisfy his soul, ichen he is hungry; 31. But if he he found, he shall restore sevenfold; he shall give all the substance of his house. 32. But irlwso commitlelh adultery with a iconian lack?th understand- ing; he that doeth it destroyeth his own soul. 33. A ivound and dishonor shall he get; and his reproach shall not be wiped away. 34. Far jealousy is the rage of a 1 Psalm cxix. 9. Comp. v. 11 ; xvii. 4. 2 Matt. V. 28. Comp. Jam. i. 14, 15. Job xxxi. 1. Ps. cxix. 37. 3 Chap. xxxi. 30. Gen. vi. 2; xxxix. 6. 2 Sam. xi. 2. Comp. Ecclus. xxv. 21. < Gen. xxxix. 7. 2 Kings ix. 30. Marg. Isa. iii. 16. 2 Peter ii. 14. Comp. Para- dise Lost, Book xi. 1. 620. 5 Chap. V. 10 ; xxix. 3. 1 Sam. ii. 26, 36. Job xxxi. 9, 12. Luke xv. 13, 30. Comp. the difference between Solomon's chaste and unholy age. 1 Kings x. 21, 27 with xii. 4. 6 Gen. xxxix. 14. Jud. xvi. 18—21. Comp. Ez. xiii. 18, 20, 21. 7 Ex. XX. 14, 17. Lev. xx. 10. 2 Sam. xii. 9. Mai. iii. 5. Even as a sin of igno- rance it was liable to bcvisiti'd. Gen. xii. 15 — 18; xx. 1 — 6; xxvi. 10. So strictly has the holy Lord fenced his own ordinance ! See Mede's Sermon on Chap. iv. 23. s Henry in loco. Comp. Job xxxi. 12. James i. 14, 15. 9 Gen. xxxix. 10. Rom. xiii. 13. 1 Thess. v. 22. 10 2 Sam. xi. 2—4. n Gen. xx. 6: xxxix. 9. 1 Cor. vii. 1, EXPOSITION OF THE BOOK OF PROVERBS. 59 man: therefore lie will not spare in the day of vengeance. 35. He will not regard (accept the face of, Marg.) any ransom; neither will he rest content, though thou givest many gifts. Here is no excuse or impunity for the thief. The full restitu- tion that he is compelled to make' — perhaps sweeping away all his little substance — proves that no extremity can excuse " the transgression of the law.'"^ Let him earn his bread by honest in- dustry. If the fruits of industry fail, let him, trusting in God, seek the help of his fellow-creatures. If he have faith to trust, he will never be forced to steal. ^ Yet his extreme temptation renders him an object rather of pity than of scorn — Men do not despise him. But the sin of the adnlterer claims no sympathy. His plea is not the cry of hunger, but of lust; not want, but wantonness; not the lack of bread, but of understanding.* He is wilfully given up to his sin. He destroy eth his ami soul.^ He gets a rankling wound upon his conscience,^ dishonor and indelible re- proach upon his name.'' The tremendous passions oi jealousy and rage shut out all forgiveness.'^ Tlte face of no one who offered a ransom would be accepted. No compensation,^ however costly, will content. Such are the many sins'" — the awfully destructive miseries" — flowing from the breach of God's holy commandment. ' Oh ! how great iniquity' — exclaimed the godly Augustine — ' is this adultery ! How great a perverseness ! The soul, redeemed by the precious blood of Christ, is thus for the pleasures of an hour given to the devil ; a thing much to be lamented and bewailed : when that which delighteth is soon gone, that which tormenteth remaineth without end."'^ And shall not this fearful picture of sin and' its consequences, (which Solomon, alas ! was too well fitted to draw) teach us to dread the first approaches to danger ; to close every avenue of sense to the entrance of this seductive poison ; to shun all com- munications, that taint the purity of taste, that familiarize the 1 Ex. xxii. 1 — 4. Seven-fold — not literally. Pour or five-fold was the extent of the Divine requirement. Comp. Luke xix. 8. It means full (ver. 3.) and satisfactory — an indefinite number. Comp. Gen. iv. 15, 24. Psalm Ixxix. 12, and alia passim. Comp. Job XX. 18. 2 Comp. 1 Cor. vi. 10, with 1 John iii. 4. 3 See Matt. vi. 2S— 33. i Comp. Eccl. vii. 25, 26. Jer. v. 8, 21. 5 Lev. XX. 10. Chap. ii. 18, 19; v. 22, 23; vii. 22, 23. Eph. v. 5. fi Psalm xxxii. 3, 4. 7 Chap. v. 9. Gen. xxxviii. 23 ; xlix. 4. 2 Sam. iii. 13 ; xiii. 13. 1 Kings xv. 5, with Matt. i. 6. Neh. xiii. 2(J. Comp. Deut. xxiii. 2. 8 Gen. xxxiv. 7; xlix. 5— 7. Num. v. 14. Esth. vii. 7— 10. Ez. xvi. 33. Schul- tens remarks that no version fully expresses the strength of the original. Hage, ' Ignito.' In loco. 9 Gen. xxxix. 19, 20. Judges xix. 29, 30. " 2 Sam. xi. &— 24. 1^ The quaint lines of an old Chronicler give an awful picture — ' Corpus, opes, animum, famam, vim, lumina scortum, Debilitat, perdit, necat, aufert, cripit, orbat.' Quoted by Trapp. on ver. 26. 12 Lib. de honest. Mulier : quoted by Lavater on verse 26. 60 EXPOSITION OF THE BOOK OP PROVERBS. mind with impurity, that give a vivid interest to associations from wliich a chaste imagination recoils with disgust? Let us learn to seek divine strengtheJiing to " watcli and pray" continually ; and while we " think we stand, to take heed lest we fall."^ CHAPTER VII. 1. My son, keep my words, and lay up my commandments with thee. 2. Keep my commandments and live; and my law as the apple of thine eye. 3. Bind them upon thy fingers, write them upon the table of thine heart. 4. Say unto loisdom, thou art my sister, and call UTiderstanding thy kinswoman : 5. That they may keep thee from the strange woman, from the stranger that fiattereih with her words. The study of wisdom in the word of God is here commended to us with affectionate earnestness, and with a beautiful variety of imagery. Let us ponder these valuable rules for practical appli- cation. Let the whole heart and tnind he occupied with it. Keep it as the daily means of life.^ Sir Matthew Hale told his children — ' If I omit reading a portion of Scripture in the morning, it never goes well with me through the day.' Lay it up^ carefully, not on our shelves, but in our hearts. Let the ichole word of God be our pre- cious treasure. Receive the promises from his grace with simple affiance, and the commandnients from his holiness with ready obedience. Stand with your eye in the land of promise ; but with your feet in " the land of uprightness."^ Maintain a jealous regard for the law. What care is neces- sary to keep the apple of the eye — that most tender part of the most tender member !^ With the same care preserve the integrity of the laiv. Let every part of it have its full weight. To explain it away, or to lower its recjuirements — breaks down the barrier, and gives an easy entrance to temptation. The sensual sinner is often a covert infidel. Let it he at hand for constant use. Bind them upon thy fin- gers^— that, being always in sight, they may be always ready for the present moment. And for their practical influence — write them upon the table of thine heart. Oh ! ray God — this is thy Al- mighty work.' But thou hast engaged to do it for thy people.® I " take hold of thy covenant." Lord ! seal thy promised grace. Let it he the object of tender affection — as our sister — our kins- iDoman. It is her embrace, that throws the harlot's beauty into the shade. Man must have his object of delight. If wisdom is 1 1 Cor. X. 12. 2 Chap, iii, -21, 22; iv. 4, 13; vi. 23. Comp. Isa. Iv. 2, 3, Jer. xxii. 15. 3 Chap. X. 14. Deut. xi. 18. Luke ii. 19, 51. ■* Psahn cxliii. 10. 5 Deut. xxxii. 10. Psalm xvii. 8. Zech. ii. 8. ^ Chap. iii. 3. Deut. vi. 8j xi. 18. 7 Isa. xxvi. 12. 2 Cor. iii. 3. s jer. xxxi. 33. EXPOSITION OF THE BOOK OF PROVERBS. 61 not loved, lust will be indulged. The Bible therefore — not merely- read, but made the cherished object of familiar intercourse — proves a sacred exorcist to expel the power of evil.' 6. For at the unndow of my house I looked through my casement, 7. And hsheld among the simple ones, I discerned ajnong the youths, a young man void of under- standing, 8. Passing throug'i th; street near her corner: and he went the way to her house, 9. In the twilig'it, in the evening, in the black and dark night: 10. And, behold, there mst him a woman with the attire of an harlot, and subiil of heart. 11. {She is loud and s'ubborn; her fist abide not in her house : 12. Now is she without, now in the scree's, and lieth in wait at ecery corner.) 13. So she caught him, and kissed him, and with an impudent face said unto him, 14. / have peace- offerings with me : this day hace I loved my vows. 15. T herefore came I forth to meet thee, diligently to seek t'ly face, and I haie found thee. 16. I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17. / have perfumed my bed with myrrh, aloes, and cinnamon. 18. Come, let us take our fill of love until the morning: let us solace ourselves with loves. 19. For the good man is not at home, he is gone a long journey : 20. He hath taken a bag of money with him,and will come hjme at the day appointed, 21. With her much fair speech she caused him to yield, with the filtering of her lips she forced him. 22. He goeth after her straight wa'/, as an ox godk to the slaugj.ter, or as a fool to the correction of the stocks; 23. Tida dart stiike throughhis liver; as a bird hasteth to the snare, and knowelh not t'lat it is for his lifi. Solomon paints the deadly snare of the strange woman with a master's hand, with exquisite fidelity of coloring. A young man without understanding,^ in company with youths as simple as himself, taking in the dark of evening the way to the liarloVs house. She meets him — her attire f her svhliltyf her load and stubborn voice f her feet at this late hour not abiding in her house f lying in wait at every corner of the street f her impudent face and conduct — all shew the harlot's forehead.^ She allures her victim with the garb of sanctity. She had \v\-i\. been engaged in sj)ccial religious duties. Now she was come forth to seek dili- genthj her lover, that they might feast together upon her peace- offerings,^ and solace themselves with love, with every indulgence. The goodman (perhaps the name of husband might have awakened conscience) is gone a long journey till the time appoint- ed. Meanwhile therefore we may take our fill of loves without fear of interruption. Unarmed with principles, the weakness of resolution yields to the seduction of lust ; and her unsuspecting prey rushes on to ruin. Trace this sad end to its beginning. Was not idleness the 1 Chap. ii. 10, 16; vi. 23, 24; xxiii. 28, 27. 2 chap. i. 4, 23; xiii. 16. 3 Gen. xxxviii. 14, 15. * Chap, xxiii. 27. Eccl. vii. 20. Jud. xvi. 4 — 20 s Chap. ix. 13. 6 Comp. 1 Tim. v. 13. Titus ii. 5. ''' Chap. ix. 14, 15; xxiii. 28. Dr. Richanl.son mentions seeing ' these wretched wo- men in a largo commercial town in Egypt, in the harlot's attire, sitting at the doors of their houses, and calling on the passengers as they went by, in the same manner as we read in the tJook of Proverbs.'— 'I'ravels, Vol. i. p. 270. 8 See Gen. xxxix. 7, 12. Jer. iii. 3. s See Holden. Comp. Lev. vii. 16; xix. 6. Deut. xii. 6. Scott takes the same view — adding — ' that it is no woniler, that these sacred ordinances should have given occasion to carnal indulgence, when our Christian festivals (Christinas especially) are abused for similar profanations.' 62 EXPOSITION OF THE BOOK OF PROVERBS. parent of this mischief?' The loitering evening walk — the un- seasonable hour^ — the vacant mind — all bringing the youth into contact with evil company^ — was not this courting sin — tempting the tempter ? " The house was empty," and therefore ready for his reception, and soon altogether in his possession.* How valu- able are self-discipline, self-control, constant employment, active energy of pursuit, as preservatives under the Divine blessing from fearful danger ! See also the base varnish of religioti. It is often a cover for sin.^ ' She durst not play the harlot with man, till she had played the hypocrite Vvilh God, and stopped the mouth of her conscience with lier peace-offerings:^ Nay — she seems to have emboldened herself in her wickedness, as if her meeting was a happy provi- dence, the reward of her religious services.^ Beware of any voice — from the most reverend quarter, that manifestly encourages for- bidden indulgence. Observe also the infatuation of the snare. ' Man cannot be ruined, till he has been made confident to the contrary. A man mu-st get into his victim's heart with fair speeches and promises, before he can coine at it with a dagger." Thus the harlot's flat- tering speech chained the youth blindfolded for destruction. As the o:v goeth to the slaughter, unconscious of his fate — perhaps dreaming of rich pasture: or as a fool goeth to the stocks,^ care- less and unfeeling; so does this poor deluded victim rush on with pitiable mirth or indifference, till the dart strikes through his liver.^° He hasteth as a bird to the snare,^^ thinking oidy of the bait, and he knoweth not that it is for his life.^^ What will recollection bring, but the fragrance of exciting perfume, '^ changed into the bitterness of wormwood and gall ; the short nigh-t of pleasure suc- ceeded by the eternal night of infernal torment ! Lastly — mark the danger of venturing into temptation. Could we expect any other results, when we saw the youth going the loay to the harlofs house ?^^ He intended merely his own idle gratification ; and when he yielded, it was probably not without some struggle. But it is a just judgment, that those who fear not temptation, should fall into it. 'Who would avoid danger, must avoid temptation to sin. Who w'ould avoid sin, must avoid temp- tation to sin."^ The force, to which the youth's own folly subjected him, he could not plead as an excuse. When the first bounds of modesty are broken through, the door of the fancy is open to the tempter for the kindling of lusts. Thus to rush into the very jaws of ruin, is to "enter into temptation," by our own will, instead of being led or falling into it, under the providential discipline and 1 2 Sam. xi. 2. 2 Judges xix. 25. Job xxiv. 15. Rom. xiii. 12, 13. 3 Chap. xiii. 20. 1 Cor. xv. 33. ■» Matt. xii. 44, 45. 5 ] Sam. ii. 22. 2 Sain. xv. 8 — 11. John xviii. 28. « Gurnal. 7 Verses 14, 15. 1 Sam. xxiii. 7. Zech. xi. 5. » South's Sermons, iii. 130. 9 Ecc. vii. 2G. Judges xvi. 15. i" Hos. iv. 11, 14. •' Ecc. ix. 12. 12 Chap. ix. 18. ■ " Verses 16, 17. '* Chap. iv. 15; v. 8. Judges xvi. 15. '5 Geier on ver. 9. EXPOSITIONT OP THE BOOK OF PROVERBS. 63 dispensation of God.i Self-confidence has ruined many a prom- ising profession. " Tenderness of confidence, sensibility of weak- ness, dependence on Divine strength and promise — tliis is the frame in which " he that is begotten of God keepeth himself, and that wicked one toucheth him not."^ 24. Hearken iin'o me noiv, therefore, O ye children, and attend to the words of my mouth. 25. Let not thine heart decline to her rvays, go not astray in her paths. 26. For she hath cast down many wounded: yea, many strong men hace been slain by her. 27. Her house is the way to hell, going down to the chambers of death. In the hand of a licentious poet, or painter, a picture like this might serve to contaminate the unsanctified imagination. But as it stands on the page of inspiration, it is God's solemn warning to children— wh&ihev in years, understanding, or experience. Now therefore, that you have seen the end of sin,^ hearken unto me. That you may not go astray in her paths, let not thine heart decline.* An impure thought, a polluted fancy, an idle book, filthy conversation, foolish company, theatres or places of vain resort these are her toays. Dread the first steps, and dream not that you can stop yourself at pleasure in her course. Familiarity with sin weakens abhorrence. Soon will you begin to love the object of detestation, and what ! should you find too late, that you have chosen as your home her house, which is the waij to hell, and to the chambers of death T" Many, not of the meaner sort, but strong msn, has she cast doiim tooimded and slain. And a mira- cle is it of Almighty power and grace, that plucks the child of God from the brink of destruction ! Let not then the most established Christian dismiss this subject as of no personal concern to himself. Be it so — that "you are risen with Christ;" that you have "set your aflfections on things above ;" that "your life is hid with Christ in God ;" that you are looking for the glorious hope of his " appearing"— It is to you— in whom " fleshly lusts are yet warring against the soul,"« that the exhortation is gx^en— mortify therefore your members that are upon the earth — even the worst members of the okl m^w^orni- catlon, nncleanness, evil concupiscence.^ And who — with the pic- ture of the tooimded and slain before him, will revolt? "Is thy servant a dog, that he should do this thing ?^— that he should need this warning ? Look at the footsteps of the strong men who 1 Matt. XXV. 41, with iv. 1. James i. 2. 2 1 John V. 18. 3 Verses 22, 23. 4 chap. iv. 23; v. 8. 5 Chrip. ii. 18; ix. 18. The plural number {the ways, Heb.) seems to imply =many other ways of guilt, branching out— many other paths of ruin coincidino-.'— Hervey's Thcron and Aspasio. Letter v. Schultens insists, that the present most wrelched state- full of all horror and execration— is included, so that the man who hath entered the seducer's house may be said to have entered alive into hell, and (rone down to the cham- ber of death.— Chap. v. 5. 6 1 Peter ii. 11. T Col. iii. 1—5. A similar exhortation is given to another flouri.?hing Cfcjistian Church. 1 Thcss. iv. 3—5, 8 2 Kings, viii. 13. 64 EXPOSITION OF THE BOOK OF PROVERBS. have gone in.' Whom do we see come out. whole? "Behold! Kings stood not before her; how then shall we stand ?"'2 Nor let present steadfastness, or seclusion from temptation, blind our eyes to the liability of yielding to the vilest indulgence. The eye of God discerns a far deeper corruption than appears in the outer man — such a totality of depravation, that even the affections, designed to be the sources of our holiest delight, become the prin- ciple and occasion of the most awful departure from the ways of purity and peace. The Gospel presents the only remedy. The love of Christ is the counteracting principle to the love of lust. ' If impure love solicits, remember the holy love of thy Saviour to thee, proved by his most shameful death. Think of him, as looking into thy heart boiling over with corruption, shewing thee his wounds and exciting thee to a reciprocal love of himself.'^ The crucifixion of the flesh by a living union with Him "will keep us from our iniquity."'' "How shall we, that are dead to sin. live any longer therein?"^ "The flesh will still lust against the spirit.'-"^ But the man, who walks with God in Gospel liberty, and Christian discipline and watchful- ness, is safe.'' But if sin be not mortified by these principles, sooner or later it will break out ; if not, as here, to open disgrace, — yet so as to defile the conscience, to "quench the Spirit," and by a sure, though perhaps imperceptible course, to bring soul and body to hell — to the chambers of eternal death? CHAPTER VIII. 1. Doth not wisdom cry? and understandivg fut forth her voice? 2. She standelh in the top of high places, by the way in the places of the paths. 3. She crielh at the gates, at the entry of the city, at the coming-in at the doors. 4. Unto you, O men, I call; and my voice is to the sons of man. Listen we now to the calls of heavenly vnsdorn — to the voice of the Son of God.* Careless soul ! shall this Divine call be 1 Samson — Daviil — Solomon. Nch. xiii. 2G. Vestigia terrcnt — Felix, qiiem faciunt aliena pericula cautum. 2 2 Kings X. 4. 3 Geirr on ver. 18. Comp. 1 Cor. vi. 18, 20. 2 Cor. v. 14, 15. * Gal. V. 24, with Psalm xviii. 23. = Roin. vi. 2, 3. 6 Gal. v. 17. 7 Rom. vi. 14, with 1 Cor. ix. 27. ^ Rom. vi. 21. James i. 14. 15. 9 \Vc assume the speaker to be Personal — Essential wisdom. Apart from the general reasons before given, (Notes on chap. i. 20, 21, 2-1.) this description could not without unnatural force a|iply to an attribute. It sets out I. Persoiiul existence — brought forth — brous^ld up — in conjunction with Di ity — by Him, (verses 24, 30.) II. Personal proper- ties— ( 1.) set up (.inoiiited, Ileb.) from cverlastinir, for distinct office, (ver. 23.) (2.) 77ie eflicieiit cause in the uork of creation, (verses 27— 3J.) (3.) Havini; visdom (ver. 14.) which — as an attribute itself — could not be the property of an attriliute — and strength (ver. 14.) an independent quality, not a property of wisdom. (4.) Personal authority, ("verses 15, IG.) (5.) Leading into the ways of truth, (verses 19, 20.) (6.) Causing to EXPOSITION OP THE BOOK OF PROVERBS. 65 slighted, when the allurements of sin and vanity have had power to arrest thine ear?' Can ignorance be pleaded? Doth not wis- dom cry 7 and that — not in the hour of darkness, and in the secret corners — but from place to place, in public concourse.'^ Loud and unfettered the call — not to devils, but to men : not to the righteous, but to the sons of men — children of guilty Adam. It is the pro- clamation of the Gospel " to every creature. "=* Wherever the word reaches, the offer is made. Wherever a lost sinner be found on this side of the grave, the free welcome of the Gospel meets him. If he be not saved, he is more lost than ever. His ruin lies at his own door.'' 6. O ye simple, understand wisdom ; and, ye fools, be ye of an understanding- heart. 6. Hear : for I loill speak (f excellent things ; and the opening of my lips shall be right things. 7. For my mouth shall speak truth ; and wickedness is an abomina'ion to my lips. 8. All the words of my mouth are in righteousness ; there is nothing froward or perverse in them. 9. They are all plain to Idrn that under- siande:h, and right to them that find knowledge. 10. Receive my instruction, and noi^ silver; and knowledge rather than choice gold. 11. For loisdom is better than rubies ; and all the things that may be desired are not to be compared to it. The great Teacher calls the sim^ple and fools to hear.^ And where else can they hear such excellent things 7 Worthy are they of the attention of princes !' — ^his glorious person — his ever- lasting covenant— his rich and sovereign love to sinners.' Often does the truth of God, by the tradition of men,^ or the subtiUy of the father of lies,'" become virtually a principle of error.*' But here all is unchangeable ri^lUeousness. There is no froward 'perver- sion. Every such ivickedness is an abomination.^'^ Bu* are they within tlie reach of the multitude? They — who " lean to their own understanding;'"^ who care more to be learned than to be holy ; who value the tree of knowledge more than the tree of life ; who desire " meat for their lust," rather than manna for their souls — Such indeed make difficulties for themselves. The " voice out of the whirlwind" rebukes them, as " darkening counsel inherit, (ver. 21.) III. Personal affections — hatred, (ver. 13.) love, (ver. 17.) joy, (verses 30, 31.) IV. Giving personal promises, (ver. 21.) V. Commanding obedience as a matter of life and death, (verses 32 — 36.) Whether Solomon fully understood his ovfn words, may be a question. 1 Pet. i. 10. But receiving the words as from God; weigh- ing their natural tbrce; comparing them with Scripture parallels, we doubt not that they describe — not an attribute, but a Person — Eternal — Omnipotent — in the endearing rela- tion to man — Creator — Mediator — Saviour. We may add, that this interpretation is gene- rally accredited by the Christian Fathers. 1 Chup. vii. 2 Chap. vii. 8, 9, with i. 20, 21 ; ix. 3. Psalm xlix. 1, 2. 3 Mark xvi. 15. , * Matt, xxiii. 37. 5 Ratlier than silver. See next clause, and comp. Hosea vi. tj. * Chap. i. 22; ix. 4, 5. "^ Heb. princely. ^ Verses 12 — 31. 9 It was a keen reply of one of the Martyrs, when asking of Bonner's Chaplain — 'Is not God's book sufficient for my salvation V — the answer was — ' Yes, it is sufficient for our salvation, but not for our instruc^tion.' ' God send me the salvation, and you the in- struction !' — Rxam. of Thomas Hawkes, Foxe vii. 100. " Comp. Matt. iv. 6, 7, with Psalm xci. II. '» Gal. i. 7 -9. '* Chap. xxx. 5. Psalm xix. 9; xxxiii. 4; cxix. 152, 160. " Chup. iii. .5. I Cor. i. 20; iii. 18. 9 66 EXPOSITION OF THE BOOK OF PROVERBS. by words without knowledge.'" But ' the word of God is easy to all that have a desire to it, and which are not blinded by the prince of this world.'^ The "babes" are taught of God.^ He not only unfolds the truth, but opens their hearts to receive it. There will indeed be great depths. But they will grasp important, saving, truths. Here ' the wisest Solomon may fetch jewels for ornament, and the poorest Lazarus bread for life.'^ — Come then— sinner — " sit," with one of old, '• at the feet" of thy Divine Teacher. Re- ceive his instruction^ more precious than silver or fine gold? Enrich thyself with his satisfying and enduring treasures, com- jyared with ichich all the things that may he desired are lighter than vanity.* And will not the children of God daily draw more abundantly from these treasures ? Oh ! let them not be — like the pomp of this world — the object of gaze, but of active desire and increasing enjoyment. 12. / wisdom dwell with prudence, and find out knowledge oftvitiy inventions. How adorable is the Being here before us ! His glorious perfec tions, each dwelling with the other in such harmonious combina- tion ! All the witty ijiventiotis of science, are ultimately traceable to this heavenly source. '^ But his great mind was soaring far be- yond. Now before his eyes was the vast discovery of man's salva- tion,^ found out, not by laborious investigation, but by the intuition of the Infinite God-head. Here is his most splendid display of wisdom^ dwelling with prudence — wisdom contriving for the high- est end ; j^rudence directing the most effective means. The same perfect combination controls all his arrangements, both as " the Head of the Church,'"" and " the Head over all things to his Church,"" for her present good, and his eternal glory. And what owe we individually, to "the riches of bis grace, wherein" — by the removal of insuperable difficulties, and the communication of suit- able grace — " he hath abounded towards us in all wisdom and prudence r^^ Prudence is commonly thought to be only a moral quality. Here we see it to be an attribute of Deity. The humanity of our beloved Lord was filled with this perfection. >^ With what Divine acuteness of wisdom did he find out the knowledge of the inven- tions of his enemies, and put them to shame !'* And how did this combination of prudence restrain him from hasty confidence, ^^ ' Job xxxviii. 1, 2. 2 Reformers' Notes. Comp. chap. xiv. 6; xvii. 24. 'What wonder, if the unlettered and despised Christian know more of the mysteries of Heaven than the naturalist, though both wise and learned 1 Christ admits the believer into his bosom ; and He is in the bosom of the Father.' — Leighton's Sermon on Heavenly Wisdom. 3 Matt. xi. 25; xviii. 4. ^ Bishop Reynolds on Hos. xiv. 9- 5 Verse 19; xvi. 16. Job xxviii. 15—19. Psalm xix. 10; cxix. 127. 6 Chap. iii. 15. 7 Ex. xxxi. 3—6; xxxv. 30— 35. 1 Chron. xxviii. 1, 2. Isa. xxviii. 24 — 29. 8 Verses 22—31. 9 Eph. iii. 10. '" Col. i. 18. ii Eph. i. 22. 12 Verses 7, 8. '3 Isa. xi. 2. »< Matt. ix. 4—8 ; xxii. 15 — 46. w John ii. 23, 24. EXPOSITION OF THE BOOK OF PROVERBS. 67 remove him from premature danger/ and preserve him from giving need ess offence !^ Praised be our God for such "treasures oTS domr hid in "our glorious Head," ready for distribution for e^erv emergency of his people's need l^ ^ anl]-Jfr:IZ 'i^ZVll'^'' '"'"'^ '''''^ ^^' ^^^''°^«"^^' -^ ^^^ -^ -^> Such is the hohness of Divine wisdom ! She dwells with vrii- dence But she cannot dwell with evil. Therefore the fear of the Lord, which IS her very nature, is to hate evilJ Thus of pride in all Its branches -arroo-ancy of spirit, the evil imy, and the fro- ward mouth—ihe wisdom of God declares without lesevve—Ihatp them? How clearly did he mark his hatred in the days of his nesh by the lull exhibition of the opposite grace ! " The Son of man came not to be ministered unto, but to minister P' A proud disciple of a lowly Saviour ! how offensive is this contradiction to our Master ! What a cause of stumbling to the world ! 14. Counsel is mine, and sound wisdom : lam understanding; I have strength. This coimsel, as we have just hinted," is not, as with man, the Iruit of deliberation but Divine intuition. It is not, that it flows from h.m ; but that he is himself the essence-the Fountain-head « It IS not, that he hath understanding to order and govern the world. But he is under sta^idinor. All is in Him. All is deriva- ble from Him.« "His understanding is infinite— His streno-th AhBighty everlasting.-o ^hus we adore Him, we rest in Him^ as the great " Counsellor"' '-One with his Father in the everlast ng plan of salvation '^-One with his Church ; undertaking her cause -'3 guiding her in all her difficulties and perplexities ;i^ His self-exis tent power ever ready to execute the purpose of his counsel?' Be- hold him then surrounded with the majesty of his mighty perfec- u"t~? "^ P'''''''' °^ ^°^' ^"^ t^e wisdom of "God "^^ In all thy doubts and anxieties-co^m^eZ is mine and sound wisdom?' M.n fi lV"'-ft!'.K ^""'^J^l^f^'^^^^^-Ihave strength?'^ See him as is^th' inion ^ ""^ perfections.''- Remember his fulness 15. Bymekinys reign, and princes decree justice. 16. By me princes rule and nobles, even all the judges of the earth. ^ ^ ' ^ Another glorious contemplation of this Divine Person ! He ' Matt. xii. 14—16. John vi. 15. 2 Matt. xvii. 27. srh •^•^',fi-^,Q ■ . ^ " Chap. iii. 7; xvi. 6. £ xri'^^4 rP- ^'- ?. "^"^^ ^^"- ^^- ' See on verse 12. Isa. xl. 1.:!, 14. Rom. xi. 34. 9 jo^^ j q •» Psalm cxlvii. 5. Isa.xl. 28; xxvi. 4. u isa hi Q 2 Zech. vi. 12 13^ '3 Ibid. iii. 1. »L'a. 1x111.9-14. 6 ^^ ''^'of ^^- ^'^'"^ ^"^^^^ 1^- C««'P- Job ix. 4; xii. 13, 16. Dan. ii. 30. 19 Tv^"'"' ■■ ^- " ^^^- ^l^'"- ^7. 18 Ibid. xl. 28, 29. "^^'^•^••2- 20 1 Cor. i. 30. Col. 11.10. 68 EXPOSITION OF THE BOOK OF PROVERBS. proclaims himself to be the source of power and authority, no less than of counsel and wisdom. " KING OF KINGS was the" mysterious "name written upon his vesture. "• Yet his crown does not displace the regal diadem from the brow of earthly princes ; nor is the sceptre to fall from their hands. These ensigns of power are to be held, but in subordination to his own. By me kings reign — not only by my permission, but by my appointment. They bear my name. They are stamped with my authority.'^ *^ Proud anarchy disputes the prerogative, and traces the authority to the people ; only that they may cast off the yoke of God, and "do that which is right in their own eyes."^ Scripture politics lay down the offensive truth — "there is no power but of God; the powers that be are ordained of God. They are ministers of God," not servants of the people.^ Government in all its administrations ■ — kings, princes, nobles, judges — is a Divinely-consecrated ordi- nance.^ Every kingdom is a province of the Universal empire of the " King of kings." Men may mix their own pride, folly, and self-will with this appointment. But God's providential counter- working preserves the substantial blessing. Yet if " the power be exclusively of God," then is visdom, by whom kings reign, the very essence and person of God. And here is our rest, our anchor in this world's agitating storm. " The government of the world is on the shoulders" of " the Head of the Church."^ All things — all power in heaven and in earth — is delivered unto him of his Father.^ " The Lord leigneth ; let the earth rejoice."* 17. Hove them that love me; and those thai seek me early shall find me. Now behold the grace of this Divine Person to his loving chil- dren. None by nature are interested in it,^ But such is the free- ness of his grace, that he first implants love in their hearts, and then he cheers them with the assurance of his own love.^" Thus the first kindUng of the flame is of Him. We love, because we are drawn." We seek — not by the impulse from within, but by the grace from above j''^ and seeking we find.^^ But it must be early seeking — the first desire of the heart^* — the object of our 1 Rev. xix. 12 — 26. Comp. i. 5; xvii. 14. 2 Ex. xxii. 28. Psalm Ixxxii. 6, with John x. 35. 3 Judges xvii. 6; xix. 1; xxi. 25. Comp. Hos. viii. 4. 2 Peter ii. 10. Jude 8. * Rom. xiii. 1 — (i. 5 Psahn Ixxv. 7. Jer. xxvii. 5— 7. Dan. ii. 21, :n. 38; iv. 25, 32; v. 18. Comp. John xix. 11. It is interesting to trace this acknowledgment even in the darkness of Heathenism — Kings inheriting their sceptre from Jove; Magistracy consecrated by Au- gurs— the Assessors and Counsellors of Jove. 6 Isa. ix. 6. 7 Matt. xi. 27. xxviii. 18. Scott remarks the plural numher in the original, as seem- ing to agree with the prechction of righteous kings and rulers in the latter times of the Church. Comp. Psalm Ixxii. 1 — 3. Isa. xlix. 23; Ix. ll>, 17. See the national blessing of godly rulers — 2Chron. ix. 8. Isa. i. 26. 8 Psalm xcvii. 1. » Rom. viii. 7. *" 1 John iv. 19, with John xiv. 2). " Jer. xxxi. 3. '2 Chap. xvi. 1. Psalm cxix. 32. 13 Isa. xlv. 19. Jer. xxix. 13. Matt. vii. 7, 8. >« Chap. i. 28. Psalm Ixiii. 1. Hos. v. 15, with Matt. vi. 33. EXPOSITION OF TFIE BOOK OF PROVERBS. 69 dearest devotion and choice. It must be early in the day^ — when our mind is most free ; — the first-fruits of our time, consecrating the whole to him. Take care that we see his face Jirst, before any other ; else will our lamp be uiitrimmed, our soul estranged from his presence, our heart unready for his service. Let it be the early breaking- in of the day of grace'^—ihe improvement of the first — who knows that they be not the only, opportunities of salvation.^ Never can it be too soon to seek. But how many have found it too late !•• And, oh ! let it be early — the dawn of life' — giving to the Lord " the kindness of youth" — ■"■ the first love" — before it has been devoted to the w^orld ; before sin has hardened the heart ; be- fore habits of sin have been formed and fixed. Children ! Here is a word and promise for you. Remember — the bud of life is spe- cially acceptable to God^ — specially honored by him.'' Is it reason- able to offer the flower of youth to Satan, and reserve only the dregs of life for your Saviour ?^ Every day you lose a world of happiness, you bind a chain of sin, you take a step to hell. Come then, and answer the call that is drawing you to Him, who is worthy of all.' Never will you regret that you have come too soon. But many have been the sorrowing cries — Lord ' I have loved thee too late.' Come then by his help, and, in dependence on his grace, make him your first — your present choice. Lay claim by faith to this promise to early seekers ; and you shall find. 18. Riches and honor are with jne ; yea, durable riches and righteousness. 19. My fruit i.< better than gold, yea, than fine gold; and my revenue than choice silver. 20. I lead in the way of riglUeousness, in the midst of the paths of Judgment : 21. That I may cause those that love me to inherit substance ; and I will fill their treasures. What a treasure do early seekers find ! This fading world is too poor a portion.^" Theirs are durable riches of eternity" — • the honor of " reigning" as kings " in hfe"''^ — a righteousness, in which they are accepted with God, and conformed to his image. '^ Is not this /rwi^ and revenue better than the choice silver .^'^ And then, when our way is shut up, how valuable is wisdom's counsel !'^ — so carefully leading in the midst of the paths — ' at a distance from the extreme"^ on either side of the narrow way. Thus the sober-minded Christian is equally remote from formal service and enthusiastic delusion. His apprehensions of truth are alike dis- tinguished from the dryness of system, and from loose unconnected 1 Job. i. 5. Psalm v. 3 ; cxix. 147. Isa. xxvi. 8, 9. Mark i. 35. 2 Job viii. 5 — 7. Isa. Iv. 6. 2 Cor. vi. 2. 3 Chap, xxvii. 1. Heb. iv. 7. ^ Matt. xxv. 6—12. Luke xiii. 24, 25. 5 1 Kings xviii. 12. 2 Chron. xxxiv. 3. 6 jjog xi. 1 — 4. 7 1 Sain. ii. 18; iii. 19. Psalm xcii. 12, 15. » Mai. i. 8. 9 1 Sam. iii. i«. Psalm xxvii. 8. Jer. iii. 4. w Psalm xvii. 14, 15. 11 Matt. yi. 19, 20. Luke x. 42. Rev. iii. 18. i2 Rom. v. 17; viii. 17. Rev. i. & 13 Rom. iii 22, with xiii. 14. Kph. iv. 24. 14 Verses lO, U ; iii. 14, 15. Ecc. vii. 12. 15 Chap. iii. 6; iv. 11, 12; vi. 22. Isa. xlviii. 17; xlix. 10. 16 Scott Chap. iv. 25—27. 70 EXPOSITION OF THE BOOK OF PROVERBS. principles. The intelligent and spiritually-minded Churchman is alike separate from exclusiveness or idolatry on the one side, and from indiscriminate Christianity on the other. He values highly his Scriptural ordinances ; yet he neither mistakes them for the substance of the gospel, nor does he substitute self-willed effer- vescence in their room. This is the true vid media — Christian unity, consistency, and fruitfulness. Here also is substance — things that have a being, in contrast with " things that have not"' — solid realities^ — " faith substantiating things that are hoped for."^ Here is no yawning vacuum ; but a grand object to give interest to life — to fill up every vacancy in the heart. All that we could add from the world would only make us poorer, by diminishing that enjoyment of God. for the loss of which there is no compen- sation. There is one point — only one — in the universe where we can look up, and cry with the saintly Martyn — ' With thee there is no disappointment !'^ Here all is sure possession, even while the earnest only is in hand.^ Do we ask — Whence does this substance come ? Man had no part in deserving it. Free grace, not free will — it the procuring cause. It is an inheritance^ — endowed with such a royal — yea — Divine bounty, that the glorious Giver pro- claims— I will Jill their treasures^ And will not the countless throng of the redeemed unite in the testimony — Owe Christ hath abuiidantly filled us all I 22. The Lord possessed me in the heginning of his way, before his works of old. 23. / was set up from everlasting, from the heginning, or ever the earth was. 24. When there were Jio depths, I ivas brought forth : when there were no fountains abounding with water. 25. Before the mountains were settled, before the hills was I brought forth : 26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the zcorld. 27. When he prepared the heavens, I icas there: lohenheset a compass upo7i the face of the depth : 28. W hen he established the clouds above: when he strengthened the fountains of the deep : 29. When he gave to the sea his decree, that the ivaters should not pass his commandment: when he ap- pointed the foundations of the earth: 30. Then I was by him, as one brought up with him : and I was daily his delight, rejoicing always before him : 31. Rejoicing in the habitable part of his earth; and my delights icere unth the sons of men. What strong figure of speech can suppose an attribute here 'I So glorious are the rays of eternal supreme Deity, distinct Person- ality, and essential Unity ; that now undoubtedly stands before us that mysterious, ever-blessed Being — " the Word, who was in the beginning with God, and was God."^ Curiously to pry into the mode of his subsistence, would be " intruding into those things which we iiave not seen."* To receive his own revelation of him- self is our reverential privilege. How clear is his essential unity tcith the Father ! The Lord possessed me^" — present with him in the bosom of Deity. I was 1 Chap, xxiii. 5. 2 Isa. xxix. 8, contrasted with Isa. Iv. 2. 3 jjeb. xi. 1 . ^ Journals, Vol. ii. ISO. 5 Heb. X. 34. « Matt. xxv. 34. Eph. i. II. I Peter i. 4, 5. ■? Rev. xxi. 6. 8 John i. 1, 2. 9 Col. ii. 18. Comp. 1 Tim. vi. 16. '* LXX. and Syriac Translation — ' created' — most unwarrantable — one of the main pillars of the Arian heresy. EXPOSITION OF THE BOOK OF PROVERBS. 71 hy Him} — in the same essence and blessedness.^ Such was " the glory, which he had with the Father before the world was."=^ Nei- ther man nor angel could declare it. The mode of his existence in the Godhead is generation — / was brought forth — " the only- begotten Son"'' — a term, which it is much safer to adore than to expound, expressing, as it does, what is unsearchable. ' Take care,' saith an old expositor, ' that in this generation we invent no- thing temporal, carnal, or human. But rather let us worship this generation, beholding it by faith ; and let us take heed from searching further than Scripture doth teach us thereof. Other- wise we should deserve to be blinded and punished for our great curiosity.'' Not less clear is his eter^ial existence — in the beginning^ of the way of God — coeval with his eternal counsels. Before his works of old? — set up — anointed^ — from everlasting for his covenant of- fices^—' destined and advanced to be the Wisdom and Power of the Father, Light and Life, and All in All, both in the creation and the redemption of the world."* Connected with his eternity was his agency in the work of Creation. Before the works was he brought forth. But whe?i they were in operation, he was there — and that not, like " the sons of God," interested spectators ;'' but an efficient cause. ^^ The whole detail of the creative work is brought out, that uncreated Wisdom might be displayed in clear and undoubted glory. Most fully therefore is here set forth ' the Divinity and eternity of Wis- dom ; meaning thereby the eternal Son of God, Jesus Christ our Saviour.''^ 1 John i. 2. Geier remarks, that out of above sixty instances, where this preposition occurs, not one can be produced, where vicinity is not supposed, between two distinct persons or substances. 2 Ibid. X. 30. 3 Ibid. xvii. 5. 4 Ibid. i. 18; iii. 16. Col. i. 15, — 'begotten before every creature.' Bishop Middle- ton on the Greek article in loco. s Cope (Michael) Exposition of Proverbs. 4to. 1580. 6 Holden strongly advocates the Translation — supported by many Ancient Versions, and some of the best Critics (See Poole's Synopsis) — ' the beginning of the way' — and expounds it — ' That Jehovah possessed by an eternal generation, Wisdom or the Son, who is the origin, or efficient cause, of all the works of God.' — Comp. Col. i. 18. Rev. iii. 14, also, i. 8 ; xxii. 13. Geier and other accredited authorities prefer the received version upon critical grounds. Holden's remark however holds good on either hypothe- sis.— ' It is scarcely possible in the whole compass of the Hebrew language to select terms more expressive of the eternity of Wisdom, than those which Solomon employs from this verse to the thirtieth.' ''' Contrast Job xxxviii. 4, 5. Comp. verses 23 — 25, with Psalm xc. 2 — the sublima adoration of the eternity of God. Comp. also Ex. iii. 14, with John viii. 58. Mic. v. 2. Rev. i. 11. 8 Heb. Anointing was the inaugurating ceremony in the consecration of prophets, priests, and kings — a figure of the eternal consecration of Messiah to tjiose high offices. Comp. 1 Kings xix. 16, with Isa. xlii. 1; Ixi. 1. Ex. xxix. 7, with Psalm ex. 4. 1 Sana. X. 1 ; xvi. 13. 2 Kings ix. 6, with Psalm ii. 6. Marg. xlv. 6, 7. 9 1 Peter i. 20. "> Henry in loco. Comp. Eph. iii. 9. 1' Job xxxviii. 6, 7. Heb. i. 2. 12 John i. 3. Col. i. 16. Even in the creation of man — perhaps here alluded to as the highest part of the dust of the world, — he was a co-worker. Gen. ii. 7, with i. 26^ 13 Reformers' Notes. 72 EXPOSITION OF THE BOOK OF PROVERBS. Next he describes, the luispeakable blessedness of his commu- nion with his Father. I was by him as one brovght vp with him — embosomed in him as the object of daily delight,^ rejoicing before him as the Fountain and Centre of intinile joy. AH this mutual intimate satisfaction atid delight had respect to the begin- ning of the way of God— his eternal purpose, and " the counsel of peace which was between them both."^ Here it was that the Father once and again proclaimed him to be his delight — "His elect, in whom his soul delighted — his beloved Son, in whom he was well pleased f^ ' willing that by the Son we should approach to him : in the Son we should honor and adore him ; and honor the Son as himself.'^ Yet how deeply interesting is it to see him rejoicing, not only before his Father, but in the habitable part of the earth. Here indeed was to be the grand theatre of the work, that shoidd fill the whole creation with wonder ^nd joy.^ Here '' the Serpent's head was to be visibly bruised,"^ the kingdom of Satan to be destroyed, precious " spoil to be divided with the strong.'"^ Here was the Church to be framed as the manifestation of his glory — the mirror of all his Divine Perfections.^ Bnt the wonder of wonders yet remains — that he, who was his Father's infinite delight, and infinitely delighting in him, should find his delights from all eternity in the sons of 7ncn — that he should, as it were, long to be \v'\\h us — that he should solace his heart with the prospect — that he should, anticipate the moment with joyous readiness ;» that he should pass by the far nobler nature of angels " to take hold of man'"" — to embrace man as one with his All-per- fect self ! But though he foresaw how they would despise, reject, and put him to shame ; yet they were the objects of his everlast- ing love" — the purchase and satisfaction of the " travail of his soul'"'^ — the eternal monuments to his praise. '^ Yes — thou adora- ble Redeemer, nothing but the strength of thine own love could have brought thee out from the bosom of ineffable delight to suf- fer such things for such sinners ! But this was the joy set before thee, for which — unfathomable love ! thou wast content to " en- dure the cross, despising the shame.'"^ 32. Now therefore hearken vnto me, O ye children : for blessed are they that keep my ways. 33. Hear instruction and be loise, and refuse it not. 1 Conip. John i. \S—the only-begolten Sun, tcho is in the bosom of the Father — ' exhib- iting at once' — as Dr. Jamieson admirably observes — ' the ideas conveyed by both the tcTma— brought forth and brought up.' Vindication of Doctrine of Deity of Christ, i. 224. Holdcn with some others prefers the rendering — ' Fabricator' — for brought up. But the scope appears to be— not the power of Messiah— but the mutual delight and communion between himself and his F'ather, as it were, never absent from each other. 2 Zech. vi. 13. 3 Isa. xlii. 1. iVIatt. iii. 17; xvii. 5. Comp. Col. i. 13. Gr. •f Quoted by Scott. 5 Psalm xcviii. Isa. xliv. 23. 6 Gen. iii. 15. Heb. ii. 14, 1.5. 1 John iii. 8. 7 Isa. liii. 12. Luke xi. 21, 22. 8 Eph. iii. 20, 21. 9 Psalm xl. 6—8. Heb. x. 7. i" Heb. ii. 16. Mar. » Jer. xxxi. 3 »2 Isa. liii. 10, 11. i3 Ibid.lv. 13. •< Heb. xii. 2. See Cowper's beautiful Paraphrase, Olney Hymns, B. i. 52. EXPOSITrON OF THE BOOK OF PROVERBS. 73 Now Therefore hearken. It is no mean and undeserving person that calls, it is none other than the Wisdom of God ; the source of all liglit and knowledge;' the King of kings i'^ the loving re- warder of his children, specially of his young children \^ the rich portion and unfailing guide of his people.^ Look at him once again in his Divine glory, as " the only begotten Son of God ;"^ the Mediator in the everlasting Councils of Redemption ;^ the Al- mighty Creator of the world ;'' the adorable Friend of sinners.* It is he that calls the children of men to hearken. And how should nis Divine Majesty and condescending love endear his instruction to us !^ Yet his promised blessing belongs only to practical hear- ing— to those that keep his ways.^"^ For this obedience — that we may hear, and be ivise — sovereign grace must open the heart, and give the ear.^' The guilt of refusing is inexcusable — a resolved will against the most gracious call.^^ Noiv tlterefore hearken, O ye children. Oh ! happy moment, when the soul is made " willing in the day of his power :"'^ when " the bands of love are drawing"" us unto him ! The cold, dead indifference is gone. The enmity is slain. And who will but now joyfully swear fealty — yea, count it his unspeakable delight to take such a yoke — to be bound to such a service ? O my Prince ! my Saviour ! thou hast based thy dominion on thy blood. Thou hast purchased thy right by thy cross.*' Thou rulest only that thou mightest save. Take to thyself the glory of thy victory. I am thine — not my own — for ever. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of 7ny doors. 35. For ivhoso findeih me findeth life, and shall obtain favor of the Lord. 36. But he that sinnsth against me wrongeth his own soul: all they that hate me loce death. This is the hearing of faith — the voice of Christ to the inward ear — the impression of his word upon the heart. '^ The effect is un- wearied diligence and patient expectation ; like that of the priest's waiting at the doors of the tabernacle for the assured blessing ; '' or the people watching at the temple gates for his return from his holy ministrations. ^'^ This free and habitual attendance upon Sacred Ordinances forms an healthy appetite for Divine nutriment. The slight professor excuses himself from this " weariness"'^ by the fear of legality, or the danger of overvaluing the means. But is there not at least equal danger of undervaluing the means, to which our gracious Lord has annexed a promised blessing ? If in gazing on the heavenly Jerusalem the Apostle " saw no temple 1 Verses 12 — 14. 2 Verses 15, 16. 3 Verse 17. Comp. Heb. xi. 6. 4 Verses 15, 16. 5 Verses 22, 24. 6 Verse 23. 1 Verses 27—30. s Verse 31. 9 See how the Father manifested the glory of his Divine Son to give constraining force to his instructions. Matt. xvii. 1 — 5. 10 Isa. Iv. 2, 3. Luke xi. 28. John xiv. 21—23. James i. 25. " Chap. XX. 12, with Acts xvi. 14. 12 Acts iii. 22, 23. Heb. ii. 1—3 ; x. 25. »3 Psalm ex. 3. » Hos. xi. 4. 15 1 Cor. vi. 19, 20. Comp. Rom. xiv. 9. »6 John V. 25. Rev. iii. 20. " Ex. xxix. 42. is Luke i. 10, 21. is Mai. i. 13. 10 74 EXPOSITION OF THE BOOK OF PROVERBS. therein, "1 what right-hearted Christian will doubt, that the life- blood of his soul consists, while on earth, in "loving tlie habitation of God's house, and the place where his honor dwelleth?''^ To be, like the servants of the temple, watching daily at the gates — when not involving the neglect of other imperative obligations — would doubtless bring an enriching blessing.^ Under all circumstances Wisdom's child will be familiar with Wisdoni^s gates. The Weekly as well as the Sabbath assemblies will be his delight. The " way by the footsteps of the flock, beside the Shepherd's tents,'^ will be his constant resort.^ All the ordinances of prayer — meditation — Scripture-reading — godly conference, will be his salu- tary provision. When it is not so— when the common routine satisfies — when the intervals between the Sabbath, pass without any appetite for food, or any effort to seek the bread of the sanc- tuary— Christian, is not thy pulse beating feebly ? Hast thou not lost a message, many a precious message — from thy Lord V Doth not he speak to thee — " Be watchful, and strengthen the things that remain, which are ready to die."* Observe the blessing breathed down upon the Lord's waiting ones. They find UfeJ For he on whom they ivait is the Au- thor**— the Dispenser^ — the Keeper — of life.^° "He therefore that hath him, hath life,"" with all its present privileges oi favor of the Lord}"^ '■ The smiles of God make heaven ; and they that obtain favor of the Lord, have a heaven upon earth."^ Set then this expectation before thine eyes in waiting on thy God — ' I am seek- ing life for my soul — I will wait at the posts of his doors ; miss- ing no opportunity of a means of grace. 1 shall not wait in vain.' Would that the sinner — the thoughtless sinner — not the daring and ungodly only — would ponder how his heartless neglect of wis- dom wrongeth his own soul .'" How cruel he is to himself, while he is despising his Saviour ! Every bait of sin is the temptation to suicide — to soul-murder. The snatching at it is as if men were in love with damnation. ' They that hate me love deaths They love that which will be their death, and put that from them which would be their life. Sinners die, because they will die ; which leaves them inexcusable, makes their condemnation more intoler- able, and will for ever justify God when he judges. " O Israel, thou hast destroyed thyself."'^ 1 Rev. xxi. 22. 2 Psalm xxvi. 8. 3 Ibid. Ixxxiv. 1, 4, 10. 4 Cant. i. 7, 8. s See John xx. 19, 34. 6 Rev. iii. 2. Let Scott's excellent note be carefully pondered. t Isa. Iv. 3. John v. 24. 8 John i. 4 ; xi. 25 ; xix. 6. » Ibid. x. 10. "> Col. iii. 3. 1 John v. il. Jude 1. u 1 John v. 12. »2 isa. Ixiv. 5. 13 Lawson (George) Exposition of Proverbs. 2 vols. 12mo. 1821. H Chap. i. 17—19, 31 ; ix. 12. Jer. vii. 19. Acts xiii. 46. Comp. Num. xvi. 38. •5 Hos. xiii. 9. Henry in loco. EXPOSITION OF THE BOOK OF PROVERBS. 75 CHAPTER IX. 1. Wisdom} hath builded her house, she hath hewn out her seven pillars : 2. She hath killed her beasts ;2 she hath mingled her wine ; she hath also furnished her table. 3. She hath sent forth her maidens : she crieth upon the highest places of the city. 4. Whoso is simple, let him turn in hither : as for him that wanteth un- derstanding, she saith to him, 5. Come, eat of my bread, and drink of the wine which I haue mingled. 6. Forsake the foolish, and lice; and go in the way of understanding. We have delighted to contemplate the Divine Saviour in his glorious majesty, and specially in his wondrous love to the sons of men.^ Here his love is poured out before us. The parable of the marriage-feast so clearly identifies the speaker, that we cannot mistake the voice. For who hath blessings so rich ? Who gives an invitation so free — a welcome so encouraging 1 There the King made the feast, and sent his servants to invite the guests.^ Here Wisdo?)i is a Queen, attended, according to Eastern cus- tom, by her maidens^" and sending them forth to bid to the feast. She hath builded her house — " the church of the living God," — • firm upon the pillars of eternal truth. « The great sacrifice sup- plies her feast.'' And now that she hath killed her beasts — ?nin- gled her ivine with the choicest spices,^ and [ihutifuWy furnished her table, let the simple and ignorant turn in hither — come, eat of the bread of \\fQ— drink of tJte wine of gospel grace and joy.^ Is there not besides a special invitation for her children — a table richly furnished for their refreshment ; where they eat of the bread, and drink of the wine, such as " the world know not of ?"'" But are not all comers welcome to the Gospel feast ? The Mas- ter's heart flows along with every offer of his grace. His servants are ministers of reconciliation. '^ Their message is to tell of the bounty of Messiah's house, and bid sinners welcome to their Sa- viour. Here, sinner, is thy warrant — not thy worthiness, but thy need, and the invitation of thy Lord. All the blessings of his Gos- pel are set before thee — love without beginning, end, or change. Honor the freeness of his mercy. Let him have the full glory of his own grace. ''^ ' Wisdoms. Heb. Comp. note Chap. i. 20. 2 Comp. Gen. xliii. 16. Marg. 3 chap. viii. 22. -» Matt. xxii. 1 — 4, also Luke xiv. 16, 17. s Ex. ii. 5. Esth. iv. 4. 6 1 Tim. iii. 15. Comp. Eph. ii. 20—22. Heb. iii. 3, 4, also Matt. xvi. 18. ■f 1 Cor. V. 7, with Psalm xxxvi. 7, 8. Isa. xxv. 6. 8 Bishop Lowth remarks the diflference between the Classics and the Hebrews. The one by min-gled wine understand wine diluted with water ; the other intend wine made stronger by spices, or other exhilarating ingredients. Note on Isa. i. 22. Comp. chap, xxiii. 29 — 31. Cant. viii. 2. 9 Matt. xxii. 4. Isa. Iv. 1. Comp. Bishop Hall's note. 10 Ibid. xxvi. 26—28. 11 2 Cor. v. 18—20. 12 Calvin speaks of the pleading invitations of Christ, as ' his sweet and more than motherly allurement,' and beautifully adds — that ' the word of God is never opened to us, but that he with a motherly sweetness opens his own bosom to us.' — On Matt, xxiii. 37. 76 EXPOSITION OF THE BOOK OF PROVERBS. But this blessing can never be valued, till the path of the foolish be forsaken. Thou vnxxai forsake either them or Christ.' To abide with them, is to " remain in the congregation of the dead."* To forsake them^ is the way of life and understanding.^ " Save thyself then from this untoward generation." " Come out, and be separate, and touch not the unclean thing ; and I will receive thee, saith the Lord Almighty."* 7. He that reproveth a scorner getteth to himself shame : and he that rebuketh a wicked man getteth himself a blot. 8. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. 9. Give instruction to a wise man, and he ivill be yet wiser : teach a just man, and he will increase in learning. Wisdom's messengers must discriminate in the proclamation of their message. Only the simple will welcome it. The scorner and wicked \\\\\ rebel. " Let them alone.'-s Yet we must distin- guish between the ignorant and the wilful scorner- — between one who rejects from the first rising enmity, and one, who deliberately refuses the blessing — self-excluded from the general ministerial commission.^ This is also the rule of Christian prudence. The Gospel is a thing too holy to be exposed to scoffing fools.^ Why should we reprove, where more harm than good may be occasioned ? Avoid irritations. Await a favorable opportunity. Sometimes a sad, serious, intelligible silence is the most effective reproof.^ Whereas open rebuke might stir up a torrent of hatred^ and abuse;'" and, under provocation of spirit, the reprover might get to himself a blot.'' Yet this prudence must not degenerate into cowardice, and com- promise the primary obligation boldly to rebuke sin,'*^ and confess our Master.'^ Every sinner is not a scorner. And a " word spoken in due season, how good is it!"'* That false delicacy therefore, which recoils from an unflinching profession, is treachery to our Lord, and deep — perhaps eternal — injury to our fellow-sinners. Has not each of us a tongue to speak? To suffer any therefore to rush into perdition without opening our mouths to save them, is a sin of omission, which will cause a bitter pang to the awakened conscience. The wise and just man gladly encourages well-timed reproof.'^ Conscious of his own failings, he loves his reprover as a friend to I James iv. 4. 2 Chap. xxi. 16. 3 Chap. xiii. 20. Psalm xxvi. 3—6; xxxiv. 12—14; cxix. 115. Amos v. 14. 4 Acts ii. 40—46. 2 Cor. vi. 17, 18. » Matt. xv. 14. 6 Acts xiii. 45, 46, 50 ; xviii. 6. Comp. Matt. x. 14, 15. ■? Matt. vii. 6. ^ Amos v. 13 ; vi. 10. 9 Chap. XV. 12 ; xxiii. 9. 1 Kings xxi. 10 ; xxii. 8. 2 Chron. xxv. 16. '0 Gen. xix. 7 — 9. Amos vii. 10. Matt. vii. 6. n Isa. xxix. 21. Comp. Ecclus. viii. 10. 12 Eph. v. 10. 1 Thess. v. 14. 1 Tim. v. 20. Comp. Matt.iiv. 3. 4. 13 Matt. X. 32, 33. Acts iv. 19, 20. " Chap. iv. 23. 15 Chap, xxviii. 23. EXPOSITION OF THE BOOK OF PROVERBS. 77 his best interest;^ and would receive instruction from the lowest, as a means of becoming yet wiser and increasing in learning-.^ After all — wisely to give, and humbly to receive, reproof, requires much prayer, self-denial, love, and sincerity. But where the mind of Christ is mutually exhibited, it cements a bond of the warmest affection.2 " Faithful are the wounds of a friend."^ Happy is that church, which receives the loving admonitions of the Christian pastor with humility and thankfulness \^ 10. The fear of the Lord is the beginning of wisdom: and the knowhdge of the holy is wider standing. 11. For by me thy days shall be multiplied, and the years of thy lifd shall be increased. The repetition of this weighty sentence^ deepens our estimate of its importance. The fear of the Lord was a lovely grace in the perfect humanity of Jesus.^ Let it be the test of our "predestina- tion to be conformed to his image. "^ It is the genuine spirit of adoption. The child of God has only one dread, to offend his Father ; only one desire — to please and delight in him. The fear of God is therefore connected with his love. ' The heart that is touched with the loadstone of Divine love trembles still with godly fear.'^ If this temper is the beginning., it is also (as the word im- ports) the head — of wisdom — not only its first rudiment, but its matured exercise. It is obviously combined with the knowledge of the Holy One.^° For if men did but know his holiness — " who would not fear thee, O Lord?"" Days multiplied were the Old Testament reward.''^ And truly the value of life is only realized in the knowledge and service of God. Inconceivably joyous to us is the prospect of years of life increased into a boundless eternity — infinite desires, fully satisfied ; yet excited unceasingly to more full and heavenly enjoyment. 1 Lev. xix. 17. Psalm cxli. 5. Comp. 1 Sam. xxv. 33. 2 Sam. xii. 7 — 14, with 1 Kinas i. 3J— 34. 2 Chap. i. 5. Comp. Ex. xviii. 17—24. Acts xviii. 26. 3 1 Sam. xxv. 32 — 42. * Chap, xxvii. 6. 5 2 Cor. ii. 1—1). Mr. Martyn — his Biographer observes—' felt reproof to be " a duty of unlimited extent and almost insuperable difficulty." But, said he, " the way to know when to address men, and when to abstain, is to love." And, as love is most genuine where the heart is most abased, he resolved not to reprove others, when he could con- scientiously be silent, except he experienced at the same time a peculiar contrition of spirit.' — Life, chap. ii. 6 Chap. i. 7. Comp. Job xxviii. 28. Psalm cxi. 10. "^ Isa. xi. 2, 3. 8 Rom. viii. 29. " Leighton on 1 Peter ii. 17. •" The parallelism with the former clause seems to demand this meaning. The appli- cation of the plural number to the sacred name is elsewhere used by Solomon (ver. i. 1—20. Ecc. xii. 1.) as well as by others of the inspired Writers. Gen. i. 26. Job XXXV. 10. Isa. liv. 5. Bishoj) Horsley remarks — ' God is the only being, to whom the same name in the singular and in the plural may be indiscriminately applied. And this change from the one number to the other, without any thing in the principles of lan- guage to account for it, is frequent in speaking of God in the Hebrew tongue, but un- exampled in the case of any other being.' See his ingenious Sermon on the Watchers. The reason of this peculiar usage — we may add — is obvious to any one, who receives with implicit and reverential faith the Scriptural revelation of the Divine Essence. >» Rev. XV. 4. li Chap. iii. 2, 16 ; iv. 10 ; x. 27 78 EXPOSITION OF THE BOOK OF PROVERBS. 12. 7/" thou be wise, thou shall be wise for thyself: but if thou scornest, thou alone shalt bear it. The consequences of our conduct — good or bad — chiefly reflect on ourselves.' God cannot be profited by us j'* and he is infinitely above our injury.^ The wise man's light is a blessing to the church and to the world. ^ But he is wise for himself — for his own advantage.^ The scorner is a grief to his minister, and a stumbling to hi-^ church. But he hurts no one so much as himself. He alone shall bearit.^ A surety indeed there is. But his scorn- ing- rejects him. He sinks therefore into perdition under a mill- stone of guilt — without remedy. '^ This then is the ordinance of God. " Every man shall bear his own burden. Whatsoever a man soweth, that shall he also reap," life or death — a double har- vest— for time and for eternity.^ 13. A foolish woman is clamorous : she is simple and knoweih nothing. 14. For she sitteth at the door of her house, on a seat in the high places of the city. 15. To call passengers who go right on their ways : 16. Whoso is simple, let him turn in hither : and as for him that loan'elh understanding, she saith to him, 17. Stolen waters are sweet, and bread eaten in secret (of secrecies, Marg.) is pleasant. 18. But he knoweth not that the dead are there ; and that her guests are in the depths of hell. Wisdom's free and gracious invitation has been before us. And we might almost ask — who could resist it? Now we have an allurement from the opposite quarter. For sin is no less earnest to destroy, than wisdom is to save. Fleshly lusts are directly op- posed to Divine wisdom. ' The delight of the soul fixed on any thing but God and his grace is but spiritual adultery.'^ The loo- man of foolishness is clamorous ^^° and, though " subtil in heart,'"' in the devices of Satan, is simplicity itself in her utter ignorance of right. So fearfully do sensual pleasures darken the understand- ing, that the tempter, from the very habit of deceiving, becomes the victim of her own delusion ! '^ With a shameless front she dares to present herself in the high places of the city,^^ alluring, not only those who are "going the way to her house,"" but the inexpe- rienced, who are going right on their ways. Thus even the high-way of God, though a path of safety,'^ is beset with tempta- tion. Enticement or assaults wait on every step. Stolen water s^*^ — secret indulgences^'' — forbidden pleasures — are the bait. This was the successful snare in paradise.'^ And who has not felt, that restraint provokes the dormant power of sin ; as children will do that which is forbidden, because it is forbidden ?^^ But let the vic- ' Chap. xvi. 2G. 2 Job xxii. 2, 3. Psalm xvi. 2. Luke xvii. 10. ^ job xxxv. 6, 7. * Matt. V. 14—16. 5 Chap. iii. 13—18; xxiv. 3. Ecc. viii. 1. 6 Chap. viii. 36. Ezek. xviii. 20. Luke vii. 30. 7 Chap. xxix. 1. Heb. x. 28, 29. Comp. Lev. xxiv. 15. « Gal. vi. 5, 7, 8. 9 Diodati. >" Heb. Chap. vii. 10. " Ibid. ver. 11. 12 Hos. iv. 11. 2 Tim. iii. 13. 13 Chap. vii. 10—12. Gen. xxxviii. 14, 21. Jer. iii. 2, 3. Ezek. xvi. 24, 25, 31. »< Chap. vii. 8. is Chap. x. 9. »« chap. v. 15—17. 2 Sam. xi. 2. >7 Chap. XX. 17. 2 Sam. xii. 12. Comp. Job xx. 12. '^ Qen. iii. 1—6. W Rom. vii. 8. 1 Cor. xv. 56. See Augustine's description of his robbing the pear- EXPOSITION OF THE BOOK OF PROVERBS. 79 tim — ere it be too late — contemplate the fearful close in eternity. It is as if we might almost see that the dead are there ; and that her guests — the wilful despisers of wisdom— are in the very depths of hell. ' Ah ! if the blinded fool know not this, what but wilful inconsideration can have closed his eyes?'^ Reader — the wisdom of God, and the great deceiver of man — stand before you. Both are wooing thine heart — ^the one for life —the other for death. Both are intensely anxious for success. Wisdom crieth. The foolish woman is clamorous.^ Both take their station in the high places of the city.^ Both spread out this fesisi for the simple and ignorant.* But how opposite the purpose of each ! The one ready to make the simple wise unto eternal life. The other bearing away her willing captive into unutterable misery. Which is the voice that arrests thine ear — allures thine heart? Which is the feast, that excites thine appetite? Whose guest art thou? — Oh! remember that listening to the enticement cheats thee of thy present — no less than of thine eternal — happi- ness, and will banish thee forever from the paradise re-opened as thy home. The Lord preserve thee from the tempter's snares, by keeping thee closely walking with himself! CHAPTER X. 1. The proverbs of Solomon. A wise son maketh a glad father : but a foolish son is the heaviness of his mother. The former chapters have beautifully set forth in continuous discourse, the nature and value of heavenly wisdom, contrasted with the fascinations of sinful folly. We now come to what are more properly (not of course excluding the foregoing)^ the Pro- verbs of Solomon. They are for the most part imconnected sen- tences, remarkable for profound thought, and acute observation, ex tree — not for the gain of the fruit (the greater part of which he threw away) but for the mere pleasure of sin as sin — as breaking God's law. Truly affecting also is it to see him, like the Psalmist (Psalm ii. 5.), tracing the sin to its root — ' Behold my heart, O Lord, behold my heart, which thou hadst pity upon in the very bottom of the bottomless pit.' Confess, iii. 4, 6. How striking also is the confession of this rebellious propensity from the voice of a heathen conscience ! Quod licet, ingratum est ; quod non licet, acrius urit : Ferreus est, si quis, quod sinit alter, amat. Ovid. Lib. ii. Amor. Eleg. 19. v. 3. Nitimur in vetitum semper, cupimusque negata : Sic interdictis imminet aeger aquis. Quidquid servatur, cupimus magis, ipsaque furem Cura vocat, pauci, quid sinet alter, amant. Ibid. iii. Eleg. 4. v. 17. 1 Chap. ii. 18 ; vii. 27. 2 chap. vii. 22. Isa. i. 3. 2 Pet. iii. 5. 3 Verse 3 with 13. ♦ Verse 3 with 14. s Verse 4 with 16. • Chap. i. 1. 80 EXPOSITION OF THE BOOK OF PROVERBS. pressed in an antithetical or illustrative form ; the w^hole compris- ing a Divine system of morals of universal application. The pre- vious chapters form a striking introduction to the book. The glo- rious description of the Great Counsellor' commends to us his gra- cious instruction, as the principle of true happiness and practical godhness. Perhaps this first sentence may have been placed in the front, to point to the value of a godly education in its personal, social, na- tional influence, connected both with time and eternity. Do not we naturally look for rest in our children, as the choicest gift of God. 2 Faith indeed may be tried — perhaps severely tried. ^ But the child, watched, prayed over, instructed, and disciplined, shall in the Lord's best time, choose wisdom^s paths,< and be tJie glad- ness of his father'' s heart.* Many a mother^ alas ! is chastened with the heaviness of a fool- ish son.^ In such cases — has not indulgence, instead of whole- some restraint — pleasure, instead of godliness— the world, instead of the Bible — educated the child? Want of eaily discipline ; pass- ing over trifles ; yielding when we ought to command — how little do we think to what this may grow V God has laid down plain rules, plain duties, and plain consequences flowing from their ob- servances or neglect.^ To forget a daily reference to them ; to choose our own wisdom before God's ;'" — can we wonder that the result should be heaviness 7^^ 2. Treasures of wickedness profit nothing : but righteousness delivereth from death. The most substantial earthly treasures prof t nothing.^^ Much more do treasures of wickedness. ^^ What was the proft of Na- both's vineyard to Ahab, when in his " ivory palace" he was wither- ing under the curse of God V^ What was the proft of the thirty pieces of silver to Judas ? Instead of delivering from death, their intolerable sting plunged him into death eternal. '^ What else will be the fruit of covetousness, but shame, '^ disappointa)ent'^ — ruin ?"^ '• Thou, O man of God, flee these things, and follow af- ' Chap. i. viii. 2 Gen. v. 28, 29 ; xxxiii. 5. Psalm cxxvii. 3. 3 Ecc. xi. 1. 4 Chap. xxii. 6. 5 Chap. XV. 20; xxiii. 15, 16, 24, 25: xxvii. 11; xxix. 3. Comp. Gen. xlv. 28; J xlvi. 30. ^ ' -^ 6 Gen. xxvi. 34. 35 ; xxvii. 46. 7 1 Sam. ii. 24 ; iii. 13. 1 Kings i. 5, 6 ; ii. 25 8 Chap. xxii. G; xxiif. 13, 14; xxix. s Chap. xxix. 15. i" 1 Sam. ii. 29. 11 Bishop Lowth supposes an antithesis between the relative terms, (Prelim. Dissert, to Isaiah,) which Bishop Jebb illustrates by the distinctive character of the father s glad- ness, whose affections are more disciplined," and the mulher's grief, whose tenderness might blind her to the faults of her childr<-n, or lead her weakly to excuse them. Sacred Lit- erature, Sect. ii. It may be doubted however whether this refinement of criticism is not beside the meaning of the inspired writer, who interchangeably ascribes these exercises of feeling to both parents. Chap. xvii. 24, 25; xix. 13; xxiii. 24, 25. Comp. Gen. xxvi. 35. 2 Sam. xiii. 37—39. Comp. Glass. Phil. Sacr. Lib. iv. Tract, ii. Obs. 13 Schultens in loco. 12 Chap, xxiii. 5. Matt. vi. 19. i3 Jer. xxii. 13. Amos iii. 10, 11. Hab. ii. &— 9 14 1 Kings xxi. 4—24, with xxii. 39. i5 Matt, xxvii. 3—5. 16 2 Kings V. 23—27. Rom. vi. 21. n Jer. xvii. 11. Comp. Wis. v. 8, 18 Chap. xxi. 6, 7. Jos. vii. 20—26. Dan. v. 1—6 EXPOSITION OF THE BOOK OF PROVERBS. 81 ter righteousness.''^^ Tliis is " the bieastplate,"^ that covers the vitals in the fearful conflict. This is the pathway to eternal life.^ Tliis is the deliverance from the stitig, the terror, the taste of death.' We must not flinch from this scriptural statement from fear of legality. Lay the foundation of acceptance deep and cleai upon the righteousness of Christ. But upon this foundation, fear not to raise the superstructure of inherent righteousness. Take up the prayer and confidence of the man of God — " Let integrity and uprightness preserve me ; for I trust on thee."5 3. The Lord icill not suffer the soul of the righteous to famish; but he casieth away the substance of the wicked. To spiritualize the temporal promises would be to lose great en- largement of faith. They are not restricted to the Old Dispensa- tion. If David was preserved irom famishing; and that too by those most unlikely to help him,* Paul could also in similar trial " set to his seal" — " I have all, and abound ; I am full.'"' How does our gracious God double and redouble his engagements '.^ He sends us to the fowls of the air for the confirmation of our " little faith." — - " Are not ye much better than they ?"^ Yet ' the promises require faith, whereby we believe that God helpeth us."" He may for the exercise of faith suffer us to hunger^' — yet not to faniish.^^ And does not his unfaihng care for temporal provision convey the as- surance, that he will not siffer the soul io famish. "The Good Shepherd knows his sheep." He " seeks them out in the cloudy and dark day," and brings them into his fold, where " they go in and out, and find pasture. "'^ Awful indeed is the contrast of the wicked — their substance cast out^^ — themselves buried in the ruins of their own folly !'^ 4. He becomeih poor that dealsih with a slack (deceitful, Marg.) hand : but the hand of the diligent maketh rich. Every day's observation confirms the fact, that a slack hand im- poverishes,'^ and the hand of the diligent enrichcs,^^ the harvest. Justly is the slothful condemned as deceitful, because he pretends to serve his Master, when in trutli he has been doing nothing.'*' He hecameth poor by wasting away his trust. '^ His life, which 1 1 Tim. vi. 11. 2 Eph. vi. 14. 1 Thess. v. 8. 3 Chap. xii. 28. Psalm xv ; xxiv. 3 — 5. Isa. xxxv. 8. Matt. v. 8. * Chap. xi. 4. John viii. 53. 5 Psalm xxv. 21. 6 By ."Shobi the brotlier of his bitter enemy. 2 Sam. xvii. 27. with x. 4. Machir also of the house of Saul. Ibid. Comp. Psal.u xxxvii. 25. "> Phil. iv. 18. 8 Hei). xiii. 5; five negatives in the original. 9 Matt. vi. 25, 26. Comp. Psalm xxxiv, 13. '" Cope in loco. " 1 Cor. iv. n. 2 Cov. xi. 27, with Deut. viii. 3. Matt. iv. 2—4. '2 Psalm xxxvii. 3. Isa. xxxiii. 16. Matt. vi. 32. 13 John X. 9, 14, with Ez. xxxiv. 12. i^ Job xx. 15. 15 Psalai xlix. 6, &c. Luke xii. 19, 20; xvi. 23. 16 Chap. xix. 15; xx. 4; xxiii. 21 ; xxiv. 3J — 34. Ecc. x. 18. 17 Chap. xii. 4; xxi. 5. 13 Matt. xxv. 26. Comp. xii. 21. Mar?. Jer. xlviii. 10. Marg. 19 Chap. xvii. 9. Comp. Matt. xxv. 28, 29. 82 EXPOSITION OF THE BOOK OF PROVERBS. might have been a continual feast, is a continual vexation. In- dustry was the law of Paradise :' and though now it bears the stamp of the fall,* it is overruled as a present blessing ; and in the ordinary course of Providence the hand of the diligent maketh rich? The Lord's visits of favor were never given to loiterers. Moses and the Shepherds of Bethlehem were keeping their flocks.^ Gideon was at the threshing-floor.* ' Our idle days' — as Bishop Hall observes, ' are Satan's busy days.' Active employment gives us a ready answer to his present temptation — " I am doing a great work, and I cannot come down."^ Is then the man of God waxing low in his store? Has there not been a slack hand in drawing upon the sacred treasury? Has not he gazed upon the heavenly treasure, with " his hand in his bosom ?"^ Has he not become poor by slighting his rich consola- tions ? The Lord gives His blessing, as he gives the fruits of the earth — not to those that wish,^ but to those that " labor,"^ — not to sentimental indolence, but to Christian energy and perseverance. And how enriching is this habit in the increase of our grace, and the enlargement of our confidence !'" 5. He that gathsrsili in summer is a ivise son : but he that sleepeth in harvest is a son that causeth shame. Indolence has just been contrasted with diligence. Forethought is here opposed to improvidence." The importance of opportu- nity is practically admitted in temporal matters.^^ Joseph wisely gathered in summer and harvest for the coming need.'^ The wo- man of Canaan'^ — the blind men'^ — improved their present oppor- tunities for their urgent need. And have not we our special sea- son for attaining permanent good ? Sjich a season is youth, when life is fresh — the time for discipline — storing the mind — stinndating the energies. How will the icise gathering in this Slimmer give substance, vigor, high tone and power of usefulness in after-life ! How often may Ave trace poverty of mind, enerva- tion of character, unprofitable habits, to sleeping in this fruitful harvest .''* ' He, who idles away the time of his youth, will hear the shame of it when he is old.' And specially when we look at this season, as the lime of Christian instruction, and anxious pro- mise ; our Father's pleading time with the wayward heart,''^ ere yet it be hardened in habits of sin — is not the sleeper in such an harvest a son that causeth shame?^^ Look, again, at the large harvest of opportunity in laboring for God ; (he nuiltitude of re- ligious Societies; the great and diversified machinery of the work of God — all needing counsel and active devotedness ; the mass of » Gen. ii. 15. 2 jhiJ. iij. 19. 3 Chap. xii. 24, 27; xxii. 29. < E.f. iii. 1, 2. Luke ii. 8, 9. s jud. vi. 11. 6 Neh. vi. 3. '? Chap. xix. 24. ^ Chap. xiii. 4; xx. 4. 9 Ver. 3 with 4. John vi. 27. i" Matt. xxv. 29. 2 Pet. i. 5—11. » Chap. vi. 6— 8. »^ Eccl. iii. 1 ; viii. 5. »3 Qen. xU. 4G— 50. Matt. xv. 22--30. '* Ibid. XX. 30. '3 Henry in loco. '^ Jer. iii. 4. " Gui. vi. 10. 18 Malt. xii. 30. EXPOSITION OF THE BOOK OF PROVERBS. 83 fellow-sinners around us — all needing our sympathy and helpful- ness— ' Wliile we have time, let us do good.' How high is the privilege oi i^ cither lug with Christ in such a harvest!^ How great the shame of doing nothing, where there was so much to be done ! Once more, was ever an " accepted time" so encouraging ? Mark the abundance of the means of grace — the living verdure of the gospel. The Bible opens the way. The Saviour invites. The Holy Spirit strives with the conscience. The Sabbath draws us aside from the world, and beams with the peace, joy and hope of heaven. What everlasting shame will cover the sleeper in this golden harvest !~ But am I the ipise so7i gathering for my store? Or am I bring- ing shame to myself, by sleeping away the invaluable hours of "■ the day of salvation ?" Can I bear the thought of that despond- ing cry of eternal remorse^" The harvest is passed ; the summer is ended — and 1 am not saved ?"^ 6. Blessings are upon the head of the just : but violence covereth the mouth of the wicked. 7. T.ie memory of the just is blessed:^ but the nam;, cf the wicked shall rot. Is not affliction the lot of the just 7^ Yet how abundantly is it compensated by the blessings that are tipon his head' — -blessings temporal'' and spiritual^ — from man,^ and from God!^ His very memory is a blessing to his family, and to the church.^" Fra- grant is the "good report of the elders" immortalized in the Apos- tolic Book of Martyrs.'^ Truly blessed is the memory of a godly parent''^ — -of a faithful minister^^ — of a righteous king'^— of a pub- lic benefactor's — of a self-denying Christian.'* No such honor be- longs to the nicked. Often some outward stroke of violence covers their mouth,^^ and marks them for condemnation, '^ as they will all be so marked at the day of retribution. '^ And even now their m,emory rots in corruption.^" Contrast the memory of the "man after God's heart," with that of "Jeroboam the son of Nebat ;"'^i or, in later times, Ridley and Latimer with the name of their wicked persecutors. Such is the blessing and curse of God, long after the men had passed into eternity ! 'Thou mayest choose'— said godly Bishop Pilkington — ' whether thou wilt be remembered to thy praise or to thy shame. '^^ 1 2 Cor. vi. 2. 2 Matt. XXV. 8—10. Comp. Isa. Iv. G. Luke xiii. 28, 29. Chap. i. 24—23. 3 Jer. viii. 20. Comp. chap. v. 11 — 13. i John xvi. 33. Acts xiv. 22. 2 Tim. iii. 12. 5 Chap, xxviii. 22. Comp. Gen. xlix. 2(3. fi Deut. xxviii. 1 — fi. 1 'I'iin. iv. 8. ^ Isa. xxxii. 17. ^ Chap. xvi. 7. Job xxix. 11 — 13. 9 Psahn iii. 8; v. 12. Isa. Ixiv. 4, 5. Matt. v. 3—12. 10 Psalm cxii. C. n Heb. xi. 2. U Ibij. xiii. 7. " chap. xxxi. 28. 1' 2 Chron. xxxv. 24, 25. Zech. xii. 11. 'j 2 Chron. xxiv. (i. 18 Mark xiv. 9. 17 Psahn cvii. 42. 's Esth. vii. 8. is Rom. iii. 19. 2" Job xviii. 17. Psalm xlix. 11, 12; cix. 13. Ecc. viii. 10. Isa. ixv. IG. Jer. xxii. 18, 19 ; xxix. 22. 23. 21 I Kings xi. 2G ; xiv. 14— IG, with xv. 3, 11, 2 Kings xiv. 3. 22 Works, p. liGG. 84 EXPOSITION OF THE BOOK OF PROVERBS. 8. The whe in heart icill receive commandments ; hut a prating fool will fall, (be beaten, Marg.) The heart is the seat of true wisdom, and a teachable spirit is the best proof of its influence. For who that knows himself would not be thankful for further light? No sooner therefore, do the comnmndments come down from heaven, than the well-instructed Christian receives them, like his father Abraham,' with undisputed simplicity welcomes the voice of his heavenly teacher;- and wiien*"' he knows that "it is the l>ord, girds himself" with all the ardor of the disciple to be found at his feet.^ But look at the professor of religion destitute of this heart-seated wisdom. We find hiin a man of creeds and doctrines, not of prayer; asking curious questions, rather than listening to plain truths;^ waiting to know events rather than duties; occupied with other men's business to the neglect of his own.^ In this vagrant spirit, with all his thoughts outward-bound, he wanders from churclk to church, and from house to house, a prating fool upon religion ; bold in his own conceit,^ while his life and temper fear- fully contradict his fluent tongue. Too bhnd to respect himself,^ too proud to listen to counsel,^ he will surely fall into disgrace, beaten with the rod of his own foolishness.® Let me look at this picture as a beacon against tlie folly of my own heart. Young Christian ! Beware of a specious religion — without humility, con- sistency, love ; because separated from close walking with God. 9. He that walketh uprightly walketh surely; hut he that perverteth his ways shall be known. An upright walk is Christian — not sinless — perfection ;'" "walk- ing before God," not before men." Impurity indeed defiles the holiest exercise. But if the will be right bent, the integrity will be maintained. 'Shew mean easier path' — is nature's cry. 'Shew me' — cries the child of God — ' a sure path.' Such is the upright walk, under the shield of the Lord's protection'- and Providence;'^ under the shadow of his promises;'^ in the assurance of his present favor, '^ and in its peaceful end.'" There will be difficulties. But a deliverance will be wrouglit through them; as the Babylonish captives were delivered through the fire from the infinitely greater danger of apostacy."' From the want of this uprightness of walk, Peter denied the foundation of the Gospel.'* Learn then the value of this principle for an enlightened and full reception of the truth ; that we may 1 Hcb. xi. 8. Gen. xxii. 1— 3. 2 1 Sam. iii. 10. Acts x. 33. Comp. Psalm xxvii. 8; Ixxxvi. 11 ; cxliii. S— 10. 3 Sec John xxi. 7. ^ ll.id. verses 21, 22. 5 Luke xiii. 23, 24. Comp. 1 Tim. v. 13. 6 3 John 10. "> Chap, xviii. 2. 8 Ver. 17, XV. 32. s Chap. X'iii. G, 7. Eccles. x. 12. 2 Kings xiv. 8—14. 10 Joh i. 8. " Gph. xvii. 1. 1^ Chap. ii. 7. Ps. Ixxxiv. 11. 13 Chap. i. 33. Fxcl. viii. 5. Isa. xxxiii. 15, 16. '* Ps. xxiv. 3—6. '5 John iii. 18—22. '« Ps. xxxvii. 37. Isa. Ivii. 1, 2. '^ Dan. iii. 21 -29. 18 GA. ii. 14. EXPOSITION OF THE BOOK OF PROVERBS. 85 welcome "a Prince as well as a Saviour ;"' combine his sceptre with his sacrifice, his holy precepts with his precious promises : and mark the intluoace of a vital faith in godly practice. We shall thus carry out the rule of the Gospel iiito every thing, making God the master of every thought, word, temper, motive, not less in our secular calling, than in our spiritual devotedness.^ Such an up- right ivalk will bring a happy confidence. But to bend our rule to our own humor ; to jyervert our ivays to escape trouble, or for some interested end, will shake our confidence far more than the heaviest cross. The eye of God kiwws the deviation already,^ and will bring it to shame.'' Thus was Jacob chastened to the end of his days.^ Peter was openly rebuked^ — Judas'' and Ananias^ are known in the records of the church as a beacon to the end of time. " Let my heart be sound it thy statutes, that I may not be ashamed. I will walk in my integrity ; redeem me, and be merciful unto me.'" 10. He that ivinkeih with his eye causcth sorroic ; hut a prating fool shall fall. The contrast here intended seems to be between the man, who brings trouble on his fellow-creatures, and one who brings it upon himself" Miscbievous sport to cause sorroiv for selfish gratifica- tion !'^ to make the eye an instrument of wanton sin !'^ Scarcely less affecting is it to see the tongue a world oi foolishness. But not a trace is visible of the likeness, in which man was first created. Every member is perverted from its proper use and glo- rious end. Man is a plague to his neighbor, because he is an enemy to his God. And because "^/ie /oo^, despises wisdom,"^^ he falls the victim of his own folly. 11. The mouth of a righteous man is a icell of life: hut violence covereth the mouth of the wicked. The Indwelling Spirit — '• a well of living water" — is the glori- ous privilege of ihc righteous.^* Hence his moutJc., replenished from the heavenly source, is a well of life, sending forth refreshing waters.'^ The precious talent of speech is thus consecrated to His service, " who made man's mouth." " Grace is in its measure poured upon our lips;"'" and our '' tongues" become "our glory.'"'' Wit, originality, imagination, may furnish ' the feast of reason, and the flow of soul.' But how impoverishing is this pleasure com- pared with the godly instruction — perhaps with little intellectual attraction — that pours forth from a well of life ! Servant of God ! honor your high privilege of thus ministering a blessing to the Church." Enlarge its exercise by increasing your spiritual store, and walking in closer fellowship with your God. What owe you 1 Acts V. 31. 2 1 Cor. x. 31. Col. iii. 17. 3 John vi. 70, 71. 4 Luke xii. 1,2. 1 Tim. v. 24. s Gen. xxvii. with xlii. 36—38. 6 Gal. ii. 11—14. i Matt, xxvii. 3—5. » Acts v. 1—10. 9 Ps. cxix. 80; xxvi. 1—11. 'o See Bishop Hall. » Ver. 23; xxvi. 18, 19. >2 Chap. vi. 13. Ps. xxxv. 19. Comp. Ecclus. x.xvii. 23. 13 chap. i. 7. " John iv. 14; vii. 38. 15 chap. xvi. 23. '« Ps. xlv. 2. " Psalm Ivii. 8 ; cviu. 1. 's Ver. 31 ; xv. 7. Eph. iv. 29. 86 EXPOSITION OF THE BOOK OF PROVERBS. to His grace, who hath made your mouth a well of life, while the violence of the wicked falls back upon themselves, and covers their mouth with confusion ! 12. Hatred slirrelh up strifes: but love covereih all sins. A simple but forcible contrast? Hatred, however varnished by smooth pretence, is the selfish principle of man.' Like a subter- raneous fire, it continually stirs up mischief, creates or keeps alive rankhng enmity, disgusts, dislikes, " envyings and evil surmisings ;" carps at the infirmities of others ; aggravates the least slip ;"^ or resents the most trifling, or even imaginary, provocations. These strifes are kindled^ to the great dishonor of God, and the marring of the beauty and consistency of the gospel. Is not here abun- dant matter for prayer, watchfulness, and resistance? Let us study 1 Cor. xiii. in all its detail. Let it be the looking-glass for our hearts, and the standard of our profession. Love covers, over- looks, speedily forgives, and forgets.^ Full of candor and inven- tiveness, it puts the best construction on doubtful matters, searches out any palliation ; does not rigidly eye, or wantonly expose^ a brother's faults ; nor will it uncover them at all, except so far as may be needful for his ultimate good. To refrain from gross slan- der, while abundant scope is left for needless and unkind detraction, is not covering sin. Nor is the " seven-times forgiveness" the true standard of love,^ which, like its Divine Author, covers all sijis.'' And who does not need the full extent of this covering 1 What is our brother's all against us, compared with our all against God ? And how can we hesitate to blot out a few pence, who look for the covering of the debt of ten thousand talents ?* Oh ! let us "put on the Lord Jesus" in his spirit of forbearing, disinterested, sacrificing love — " Even as Christ forgave you, so also do ye."^ 13. In the lips of him that hath understanding icisclom is found; but a rod is for the back of him that is void of understanding. Solomon and his son admirably illustrate this contrast. Such wisdom iviis found in his lips — the fruit of an under st and ing'^° heart — that "all the world came to hear of it."" And '■ happy were they" justly pronounced, which stood continually before him, and "heard his wisdom.'^^'^ Rehoboam was as void, as his father was 1 Tit. iii. 3. « Isa. xxix. 21. 3 chap. xv. 18; xvi. 27, 28; xxviii. 25; xxix. 22. 4 Gen. xlv. 5, 8. 5 ibid. ix. 23. 6 Matt, xviii. 21. 7 Psalm Ixxxv. 2. » Matt, xviii. 22—35. 9 Col. iii. 13. Comp. 1 Pet. iv. 8. The first clause of the verse, compared with the Apostle's application of the second, clearly proves, that the subject is the corering of our brother's sin before men. Este — one of the most evangelical of the Romish interpre- ters— thus limits the application. No gloss therefore of man's covering sins before God is utterly groundless. Comp. Chap. xvii. 9. Calvin and Geier conceive James v. 20. to be only an allusion to the Proverb. The latter adds — ' It is one thing to cover sin before men, anotlier thing to cover it before God. The first is the act of love, (1 Cor. xiii. 4. Gal. vi. 2.) The last requires an infinite price, equal to the turning away of the eternal wrath of God.' Rom. iii. 25. 1 John i. 7. Ps. xxxii. 1, &c. 10 1 Kings iii. 12. 11 Ibid. iv. 29—34: x. 1. '2 ibid. x. 8. EXPOSITION OF THE BOOK OF PROVERBS. 87 full, oi under standing. His folly prepared b. rod for his hack.^ Learn then to seek for laisdoni at the lips of the wise.^ The want of this wisdom — or rather the want of a heart to seek it — will surely bring us under the rod. In many a chastisement we shall feel its smart — ^in the loose education of our children;^ in the neglect of family discipline ;* in carnal indulgence.^ And how different is this rod from our Father's loving chastisement ! That — the seal of our adoption^ — This, the mark of disgrace'' — Will not the child of God cry — " Turn away the reproach that I fear, for thy judgments are good?"^ 14. Wise men lay up knowledge: but the mouth of the foolish is near destruction. Solomon well proved his title as a wise man by his diligence in laying up knowledge !^ No wonder that wisdom is found in the lips ; when " out of the abundance of the good treasure of the heart the mouth speaketh.'"" It is " the householder" storing his mind not for selfish gratification, but for liberal and useful distribu- tion." If the hoarding wisdom be cultivated in youth,*- what a store of valuable treasure would be laid up ; yet all little enough to meet the coming trial ! Let every day add something to the stock. So inexhaustible is the treasure, that no doubt, difficulty, temptation, or duty, will be found unprovided for. Wise men lay up knowledge, for their own use — Fools lay it out. For want of sound wisdom, they only open their mouths for their own mischief — ^in profane rebellion ;'^ grovelling selfishness ;'* ungodly w^orldliness ;*^ or hateful pride'^ — tiear to destruction,^^ — how near — who can say '? — Cut if they be not " taken away with a stroke" without remedy ;*^ they only stand out as monuments of the '-much long-suffering of God, enduring the vessels of wrath fitted to destruction.^' ^^ 15. The rich manh wealth is his strong city; tlie destruction of the poor is their poverty. This is as it appears on the surface. The rich man''s wealth fences him from many invading evils,^" obtains for him influence and respect,^* and serves to him as a talisman against all sorrows.^^ Thus " in his own conceit" it is his strong city.^^ So prone are 1 1 Kings xii. 13 — 24. Coinp. Chap. xix. 29; xxvi. 3. The rod was the usual cor- poral punishment under the Mosaic law. Deut. xxii. 18; xxv. 2, 3. 2 Verses 11, 21 ; xiii. 20; xv. 7. 3 chap. xxix. 21. < Ibid. Ver. 21. 5 2 Sam. xii. 9 — 11. Isa. xxxix. 1 — 7. ^ Chap. iii. 11, 12, with Heb. xii. 6, 7. 1 1 Pet. ii. 20. 8 psaltn cxix. 39. 9 Eccl. xii. 9, 10. 1" Matt. xii. 34. Jerome mentions of his friend Nepotian, that ' by daily reading and meditating in the sacred volume, he had made his soul a library of Christ.' — Letter to Nepotian. 11 Ibid. Ver. 52. 12 Comp. Chap. vi. 5; xviii. 1, 15. 13 Ex. V. 2. Ps. xii. 3—5 ; Hi. 1—5. n 1 Sam. xxv. 10, 11, 38. 15 Luke xii. 18—20. is Acts xii. 21—23. 17 Comp. Chap. xii. 13; xiii. 3; xviii. 7. Eccles. x. 12, 13. i^ Job xxxvi. 18 19 Rom. ix. 22 20 Eccl. vii. 12. 21 Chap, xviii. 4, 6. Gen. xxiii. G. Esth. iii. 1—3 22 Eccl. X. 19. 23 ohap. xviii. 11. 88 EXPOSITION OF THE BOOK OF PROVERBS. we to rest on the creature as the stay and comfort of hfe.» All notions of God are blotted out, and man becomes a God to himself. The poor, having no such defence, dwell as "a city without walls," exposed to every assault.^ ^'Poverty comes upon them as an armed man,"^ and sinks the spirit in consternation} How secure — how liappy tlien — we are ready to say — are the rich ! How wretched the condition of the poor ! But the glass of God's word discovers a more even balance. " Hath not God chosen ihefoor in this world, rich in faith, and heirs of his kingdom?"^ Think of Jesus sanctifying the state of poverty by his own blessed example.^ Think of the riches of his grace, raising the poor out of the dunghill, that he may set him with the princes of his people. '^ Both states, however, have their besetting temptations, needing special grace.** The safety of both is, when the rich are poor in spirit'^ and larger in heart : and the poor " rich in faith," and "contented with the gain of godliness."'" "Let the brother of low degree rejoice, in that he is exalted : but the rich, in that he is made low."'' 16. The labor nf (he righteous iendeth to life: the fruit of the nicked to sin. Labor — not idleness — is the stamp of a servant of God : cheered by the glowing confidence, that it tendeth to life.^'^ "Occupy till I come — Do all to the glory of God"'^ — this is the standard. Thus the duties even of our daily calling tend to life}* God works in us, by us, with us, through us.'^ We work in and through him. Our labor therefore is his work — wrought in dependence on him ; not for life, but to life}^ And this is life indeed — the only exercise deserving the name — the only object worth living for."' Lord! quicken us to "/i/e more abundantly." "Sowing" thus "to the Spirit, of the Spirit we shall reap life everlasting."'** With the wicked, self is both the object and the end. His fruit therefore is sin}^ His master, so long as he serves him faithfully, cares little how or in what sphere. " He that soweth to the flesh, shall of the flesh reap corruption." Each tendetli to its own end. " Whatso- ever a man soweth, that shall he also reap."'^" 17. He is in the way (f life that kcepeih instruction: but he that refuseth reproof errelh. Mercy unspeakable is it, that the way of life is opened ! Instruc- 1 Ps. xlix. fi; Ixii. 11. Jcr. ix. 23. 1 Tim. \i. 17. Comp. Ecclus. xl. 26. 2 Chap. xiv. 20; xix. 7; xxii. 7; John vii. 48, 49. ^ Chap. vi. 11. * This is the accurate rehJering. — See Schultens, Holden, Scott. 5 Jam. ii. 5. Comp. Zcph. iii. 12. 6 Luke ii.7— 12; iv.22; viii. 3. Matt. viii. 20. 7 Ps. cxiii. 7, 8. Comp. 1 Sam. ii. 8. « Chap. xxx. 9 1 Chron. xxix. 14. 1 Tim. vi. 18. i" Job i. 21. 1 Tim. vi. 18. 11 Jam. i. 10, 11. '^ John vi. 27. '^ Luke xix. 13. 1 Cor. x. 31. 14 Chap. xi. 19. Jer. xxii. 15, IG. » isa. xxvi. 12. 15 Rom. viii. 13. 1 Cor. xv. 10. Phil. ii. 12, 13. '^ Phil. i. 21. 18 Gal. vi. 8. '9 Chap. xxi. 4. Tit. i. 15. Comp. Matt. xii. 34; xv, 19. 20 Gal. vi. 7, 8. EXPOSITION OF THE BOOK OF PROVERBS. 89 lion sets the way before us. He that keepeth instruction cannot fail of finding and enjoying it.^ The more we value that most needful part of instruction — discipline f the more shall we regard every practical lesson in the heavenly school. To refuse the re- proof— to be deaf to the voice that would save us from ruin — is a most fearful error — the proof of a foolish and unhumbled heart ;^ the certain forerunner — if not corrected — ^of irremediable destruc- tion.* Child of God ! is it not matter of shame and sorrow, that you should be so slow to keep such inestimable instruction ; so prone to err from the way of life ; and, though having the full promise of Divine guidance, still so often acting as the slave of your own will ? 18. He that Mdelh hatred loith lying lips, and he that uttereth a slander, is a fool. Scripture history from the first chapter of fallen man abundantly illustrates this proverb. Cain talking with his brother f Saul plotting against David ;^ Joab's treachery to Abner and Amasa f the enemies of the Cliurch on the return from Babylon^ — all hid hatred luith lying lips. Such was also the smooth tongue of the Herodians,^ and more than all— the deadly kiss of Judas. ^^ So perfectly — yet with the most exquisite sensibility of pain — ^did our blessed Lord identify himself with the trials of his people! Close- ly allied with the hypocrite is the slanderer^^ — both stamped by God with the mark oi fools. For of what avail is this mask? Is there not an eye that looks through, and a hand that will tear off, the flimsy cover ?^'^ And — if their Aa^refZ be vented against the godly, is not the day at hand, when their " rebuke and slander shall be taken away from the earth ?"'^ But is this " root of bitterness" thoroughly mortified in the Christian's heart ? Is there no insincerity in our intercourse with those to whom we feel, if not hatred, at least strong repugnance? In the language of polite courtesy, is there not much that is hol- low, if not false. Do we really mean what we say ? Or rather is there not the profession of regard absolutely contrary to our real feelings ? Do we never bring them under ridicule, set them out in an unfavorable light, assert things upon mere suspicion, or attempt to raise our own name upon the ruin of their reputation? This surely in the eyes of God is slander — an offence against the " new commandment of love" — the badge of all the disciples of Jesus." These noxious humors are the bane of true godliness. They must not only be restrained, but " laid aside," if ever we would " as new- born babes, desire the sincere milk of the word, that we may grow 1 Chap. xiii. 34, 35. 2 Chap. vi. 23 ; xxii. 17—19. 3 Chap. xii. 1 ; xviii. 12. 2 Chron. xvi. 7 — 10; xxv. 15, 16. 1 Chap. i. 25,26,30; v. 12; xv. 10; xxix. 1. Comp. Jer. vi. 10. Zeph. ii. 2— 7. ■5 Gen. iv. 8. 6 1 Sam. xviii. 21, 22, 29. 7 2 Sam. iii. 27; xx. 9, 10. Comp. xiii. 23—29. Ps. v. 9 ; Iv. 21. 8 Ezra iv. 1—16. Neh. vi. 2. 9 Luke xx. 20, 21. '0 Ibid. xxii. 47, 48, with Ps. Iv. 12—14 ; xli. 9. " Ps. 1. 16—20. i^ Chap, xxvi. 23—28. Comp. Psalm 1. 21. Luke xii. 1, 2. '3 Isa. xxv. 9. '4 John xiii. 34, 35. 12 90 EXPOSITION OF THE BOOK OF PROVERBS. thereby."! Lord, purge our hearts from these hateful, hidden cor- ruptions—even though it be by "the Spirit of judgment and the Spirit of burning."^ 19. In the multitude of words there wanteth not sin: but he that refraineth his lips is wise. Hypocrisy and slander are not the only sins of the tongue. In the multitude of words there is the sin of egotism. " Our own mouth praises us, not another."^ We love to hear ourselves talk ; presenting our own judgment intrusively. There is also the sin of vain babbling, a canker to the vital principle.* The fool talks — not because he is full, but because he is empty — not for instruc- tion, but from the pure love of talking. ' Conversation is,' as Bishop Butler truly remarks, 'merely the exercise of the tongue, no other human faculty has any place in it.'^ The government of the tongue is therefore a searching test of the soundness of our re- ligion.^ Considering therefore the sin connected with the multi- tude of words, it is surely our ivisdom to refrain our lips,'' not in- deed in silence, but in caution ; that we may weigh our words be- fore uttering them ; never speaking, except when we have some- thing to say ; speaking only just enough ; considering the time, circumstance, and. person ;8 what is solid, suitable, and profitable.^ This wisdom is especially valuable under provocation.'" And even in the unbending of innocent recreation, the discipline of godly sobriety is of great moment. The sins of this "little member" are not trifies. They need the full application of the Gospel? What but " the blood of sprinkling" could enable us to meet the account " for every idle word at the day of judgment." '^ Woe to us, if the great Surety did not bear the sins of our vain words, no less than of our grosser wickedness ! Never let us think of these sins as anything less than the " nails, that pierced his hands and his feet." And will not this sensibihty of sin quicken our prayer for more of this refraining ivisdom 7 " Set a watch, O Lord, before my mouth; keep the door of my lips."'=^ 20, The tongue of the just is as choice silver : the heart of the wicked is little worth. 21. The lips of the righteous feed many : but fools die for want of wisdom, (of heart, Marg.) The laisdom of refraining our lips must always be connected with diligence in improving our talent. If our tongue be our 1 1 Pet. ii. 1, 2. Comp. Jam. i. 21. 2 isa. iv. 4. 3 Chap, xxvii. 2. 4 2 Tim. ii. l(i, 17. Comp. Eccl. x. 13, 14. 1 Tim. v. 13. 5 Sermon on the Government of the Tongue. 'One meets with people in the world, who never seem to Iiave made the wise man's observation, " that there is a time to Jteep silence." These tijnes one would think should be easily distinguished by everybody ; namely, when a man has nothing to say, or nothing but what is better unsaid.' Ibid. Comp. ,Ecclus. xix. G; xx. 5 — 7. 6 James i. 26; iii. 2. 7 Chap. xvii. 27, 28. Comp. Job xiii. 5. Eccl. v. 3. James i. 19. 8 Job xxxii. 4—7. 9 Chap. xv. 23. Eph. iv. 29. Col. iv. 6. 10 1 Sam. X. 27. 2 Kings xviii. 36. " Matt. xii. 36. i^ Psalm cxli. 3. EXPOSITION OF THE BOOK OF PllOVEllBS. 9] shame in the overflowing of sin;^ is it not also our glory P When employed in " speaking of the things touching the king,"^ or in sketching the features of his transcendent lovehness^ — -is it not then as choice silver, refined from this workl's dross, and shining with heavenly brightness? Who woukl not eagerly gather up the silver scattered in the streets? And shall not we enrich our store from i/ie choice silver of the just mcm^s tongue, pouring out its precious instruction before us ? if, as regards this world's wealth, the Lord's poor must say — "Silver and gold have I none;" at least they may scatter choice silver with a widely extended bless- ing— ^" As poor, yet making many rich."^ But we observe not only the excellency, but the usefulness of this member. The lips of the rigliteousfeed many from the rich stores of the "indwelhng word,"^ ministering to them grace, the sole true and proper nourislunent !" 'Their breath is food to others as well as life to them.'^ When " the priest's lips keep knowledge, and they seek the law at his mouth," he feeds the church of God.' And as our great Master broke the bread, and gave it to his disci- ples for their distribution ;'" so does he now dispense to his servants heavenly provision, suitable and abundantly sufficient for the need of their flock. And every Sabbath is the wondrous miracle dis- played before our eyes. The imperishable bread multiplies in the breaking. The hungry, the mourners, the weary and faint- ing ; yea, all that feel their need, are refreshed and invigorated. The wicked — his coffers may be full. But his heart he'mg empty of the choice silver, is little ivorth.^^ So far irom feeding others, the fool dies himself iox want of loisdo^n ; or xdii\\(ix,for ivant of heart to seek it. He despises the lips that would feed him,, and 'dies of famine in the midst of the rich pastures of the Gospel."^ Oh ! how often are we reminded that sin is self-destruction. " In me is thy help.*"^ 22. The Messing of the Lord, it makeih rich, and he addelh no sorroio with it. We have been told," that the hand of the diligent — here u^e see that the blessing of the Lord—maketh rich. Both are consistent. The one marks the primary — ^the other the instrumental and sub- ordinate— cause. Neither will be eflfective without the other. The sluo-gard looks for prosperity without diligence — the practical atheist from diligence alone — the sound-hearted Christian from the blessing of God in the exercise of diligence. This wise combina- tion keeps him in an active habit, humble, and dependent on God.'^ 1 Verses 18, 19. - Psalm Ivii. 8; cviii. 1. 3 IbiJ. xlv. 1. 4 Ibid. 2. Can. v. 10— IG. 5 Acts iii. G, with 2 Cor. vi. 10. 6 Col. iii. IG. '' Eph. iv. 29. Comp. Job iv. 3, 4; xxix. 22, 23. 8 Flavel on Soul of Man. Works, 8vo. ii. 551. 9 Mai. ii. 7, with .Ter. iii. 15. John xxi. 15. Acts xx. 28. 1 Peter v. 2. Of Bishop Ridley our Martyrologist records in his own beautiful style, that ' to his Sermons the peo- ple resorted, swarming about him like bees, and coveting the sweet flowers and whole- some juice of his fruitful doctrine.' — Foxe, vii. 407. 10 John vi. 11. 1' Jcr. xxii. 28. 12 Schultens, Comp. Acts xiii. 41, 45, 46. 13 Hosea xiii. 9. i* Ver. 4. 15 1 John vi. 27. 92 EXPOSITION OF THE BOOK OF PROVERBS. For " exce}Dt the 'Lord build the house, they labor in vain, that build it. The race is not to the swift, nor the battle to the strong."^ The rich then may receive their portion^ as the blessing of the Lord ;^ carefully using it as a talent for his service,^ and for the good of their fellow-creatures.* The poor may enjoy the same en- ricliing blessing in the "gain of godly contentment."^ Their cot- tage is a palace, as the habitation of the King of kings ; and neither life nor death, neither time nor eternity, can separate them from their God.'' The blessing of the Lord moreover hath this prerogative. He addeth no sorroiv with it. Accumulation of riches may be the accumulation of sorrows.^ Lot's covetous choice was fraught with bitterness. 3 Ahab wore a crown, and " lay sick on his bed" in discontent.'" Gehazi was laden with his bags ; but the plague of leprosy was on him.'' Hainan's mortification was the canker in his boasted glory. '^ The rich youth's rejection of Christ, was the source of present — must we not fear ? — everlasting sorrow ?'^ The worldling's recompense for his daily toil, is " eating the bread of sorrow. So" — mark the striking contrast — " he giveth his beloved sleep. '"^ Happy portion of the children of God ! They " know both how to be abased, and they know how to abound."'^ "All things are theirs."'^ " Thy blessing is upon thy people.'"'' 23. It is as sport to a fool to do mischief: but a man of understandiiig halh wisdom. The wanton sport of putting others to pain, argues the perverse- ness oiafool both in judgment and heart.'^ Sometimes this cruel amusement may engage a man in the tempter's work. '^ Y ox fools who make sport for mischief may heedlessly go on to " make a mock of sin."^° But even without going so far, should not we guard against mischievous jokes, tending to wound a neighbor's character, or to give him uneasiness ? Are we suflficientl}^ careful against indulging our wit or humor at his expense? All this is not less unmanly, than it is inconsistent with the sobriety and gravity of a Christian profession. It is the pure native selfishness of the human heart. Should not also children's play be sometimes under restraint? Young people cannot be too strongly disciplined to thoughtfulness and consideration of others. Never let hilarity of spirits lead them to make spoi't of that, which ought to call forth sympathy and tenderness. A man of understanding is too wise to find a reckless delight in his neighbor's injury. The spirit of our Divine Master was according to his own law-' — eminently con- 1 Psalm cxxvii. 1. Eccl. k. 11. 2 Eccl. ii. 24—26; iii. 13; v. 18—20. 3 Gen. xxiv. 35 ; xxvi. 12. 1 Chron. xxix. 14. Comp. Deut. viii. 17, 18. Hos. ii. 8. 4 Luke xix. 13. s i Tim. vi. 17, 18. « 1 Tim. vi. G. ^ Rom. viii. 38, 39. 8 Chap. XX. 21 ; xxviii. 22. 1 Tim. vi. 9, 10. 9 Gen. xiii. 10, 11 ; xiv. 12 ; xix. 30 ; Comp. 2 Pet. ii. 8. '" 1 Kings xxi. 4. " 2 Kings v. 24—27. '2 Esth. v. 11—13. '3 Luke xviii. 23. '4 Psalm cxxvii. 2, with Eccl. ii. 26 ; v. 12. 's Phil. iv. 12. '« 1 Cor. iii. 22. " Psalm iii. 8. '8 Verse 10; xv. 21; xxvi. 17, 18. Comp. 2 Sam. ii. 14—16. >9 Chap. i. 11—14. 20 chap. xiv. 9. 2' Gal. vi. 2. EXPOSITION OF TilE BOOK OF PROVERBS. 93 siderate and sympathising.' Let us who bear his name, cultivate his self-denying, loving miad.'^ 24. The fear of the loicked, it shall come upon him: hut the desire of the right- eous shall bs granted. The sport of the vncked — how soon it is gone !^ But hii, fear — the evil which he feared, conies ttpon him. The Babel-builders were punished with the evil which they had labored to prevent.* Ahab's device could not shelter him from his foreboded judgment.'' The rebellious Jews rushed inio the ruin from which they tied.* Belshazzar's trembling was realized in his speedy destruciion.^ Thus are '• the wicked like a troubled sea" — full of tossing anxiety." Do not "their hearts" in sohtude 'meditate terror?"^ Do not their consciences turn pale at the question — •' Where shall the ungodly and sinner appear?"'" And will it not be the constrained confession at the great day of the Lord — '• According to \hyfear so is thy wrath ?"" But if the fear of the wicked — so also will the desire of the righteous — be fully realized. Let them only be bounded by the will,'^ and centered in the enjoyment of God -/^ and. to their utmost extent UJill they be granted.'"^ God did not raise them to be our torment, but our rest. True indeed — they are mixed witli much infirmity, and their unreserved gratification, as with his favored servant,'^ would be our destruction. But he is no less wise than kind: he separates the evil, and fulfils the good.'" He answers. not according to our wishes, but our wants; not as in our igno- rance we may have asked, but as an enlightened regard to our best interests would have led us to ask. But if our desires hs granted, and even exceeded ;"■ ftiith and patience will be tried in the very grant. Growth in grace will be given by deep and humbling views of our corruption. Longings for holiness shall be fulfilled by painful alfliction. Prayer will be answered in crosses.'^ Yet the ground of our confidence is firm. All things needful will be given, and at the grand consummation every desire will be eternally fulfilled. "As for me, I shall behold thy face in righteousness ; 1 shall be satisfied, when 1 awake, with thy likeness."'" 25. As the whirlwind j^asseth, so is the wicked no more: but the righteous is an everlasting foundation. Thus suddenly — as the whirl irind'^" — does the fear of the icicked often come upon him. All his hopes, pleasures, and dependences ; » Luke vii. 11—15. 2 phil. ii. 4, 5. 3 EccI. vii. G. ^ Gen. xi. 4, 8, 9. 5 1 Kings xxii. -28—37. « Jer. xlii. xliii. i Dan. v. G, 30. « Isa. Ivii. 20, 21. " Ibid, xxxiii. 18. Coiny). Deut. xxviii. G5 — G7. Job iii. 25; xv. 2J, 21. 10 1 Pet. iv. 18. 1' PsaLu xc. 11, witb Mdl. iv. 1. '^ I John v. 14. 13 Psilin iv. G; xxxvii. 4. '^ Ps. Ixxxi. 10. '' Ex. xxxiii. IS, 20. 13 Ibid. Ver. 19. 17 Gen. xiviii. II. 1 Kings iii. 7—13. Co. up. Kph. iii. 20. 1^ See a beautiful hymn in Olney Collection. Book iii. 3t5. 19 Ps.ilm xvii. 15, also xvi. 11. 20 See n. 9, p. 9. Co up. Jer. xxiii. 19. Hos. xiii. 3, also Job xx. 8, 9; xxi. 13; xxvii. 13, 19—21 ; xxvia. 10, 35, 3G. Psalm xiii. 19, 20. 94 EXPOSITION OF THE BOOK OF PROVERBS. all his opportunities of grace, and oflfers of mercy, are swept away in a moment forever. 8uch a whirlwind was tlie destruction of the old world : — of the cities of the plain :^ — of Sennacherib's army.^ And such a tvhirlwind, infinitely more terrible, will be the coming of the Lord.i "But he that doelh the will of God abideth ever,"* as an everlasting foundation. Faiih hath ftistened him to the Rock of Ages; hath built his house upon this Rock ; and no storm can root him up.^ But remember, this is the confidence of the righteous. Sin allowed and indulged will shake this foundation far more than all the outward assaults of earth and hell. " Hold fast then thy rejoicing" in a jealous godly fear. Thy portion is secure. Thy hopes, joys, and prospects are unchangeable. Thou canst look at trouble — yea, at death itself — without dismay — and feel 'I am safe.' But while "thou standest by faith, be not high- minded, but fear."*' 26. As vinegar to ilie teelh, and as smoke to the eyes, so is the sluggard to them that send him. A lively figure of the vexation of the sluggard to his employers.^ Suppose a fire to be extinguished, medical assistance needed, a message of urgent haste to be conveyed — he is worse than unser- viceable. Common prudence dictates the selection of active and industrious servants. And such, when influenced by godly prin- ciples, are " worthy of double honor."* Does then the sluggard disappoint and provoke his earthly mas- ter? See that we be not such sluggards to our heavenly Master. Men born of the Laodicean church are specially hateful in his sight.^ The slothful minister carries in a tremendous account to him that sent him. No more pitiable object is found, than the man who has time to spare ; who has no object of commanding interest ; and is going on to the end, as if he had spent his whole life in children's play, and have lived for no useful purpose. He may probably have parcelled out a portion of his time for some miscalled religious duty. But he might as well be asleep as on his knees, in dissipa- tion as meditation — so little pain — so litlle heart — is connected with his duties! Why "standeth he idle in the market-place?" It cannot be that, "No man hath hired him." His Master's call sounds in his ears — " Go ye into the vineyard."'" And at his peril he disobeys it.'' 27. T/;e fear of the Lord prolongcth days : but the years of the ivicked shall be shortened. The fear of the Lord is not a single grace. It includes the substance of all godly tempers. For all are radically one princi- ple, from one source. It essentially differs from the fear of the 1 I-uke xvii. 26—29. 2 o Kings xix. 35. 3 Luke xvii. 30. 1 Tliess. v. 2, 3. 4 1 John ii. 17. 5 Ver. 11. Comp. Matt. vii. -iti. Psalm cxii. G— 8. 6 Ko.ii. xi. 20. "> Contrast Chap. xxvi. 6, with xiii. 17; xxv. 13. Comp. 1 Kings xi. 28. 8 Chap. xxii. 29. Gun. xxiv. 1—14. Eph. vi. 6, 7. 9 Rev. iii. 15, 16. w Matt. XX. G, 7, 11 Ibid. xxv. 14, 2-1—30. EXPOSITION OF THE BOOK OF PROVERBS. 95 wicked. They fear whom they hate. The child of God — whom he loves. Wliether his temporal life be shortened or 'prolonged^ he lives long in a little time. He is an infinite gainer by the con- traction of life — his days prolonged and swallowed up in one un- clouded day, of which ■' the sun shall no more go down.'" Justly is the fear of tlie Lord contrasted with the tvicked ; because the absence of his grace is their distinguishing mark,^ the principle of all their ungodliness. ^ And often do we see the letter of this curse realized in the shortening of their years. Excessive world- hness wears out the spring of life.^ Sin often brings to an un- timely eiid.^ Sometimes tlie God of vengeance breaks out, and " takes away the daring offender with his stroke."" Yet if he be " visited after the visitation of all men," awful indeed is the course of a long life wasted in fjlly and sin — living little in a long time — " The sinner, being an hundred years old, shaU be accursed.'"' 28. The hope of the righteous shall he gladness: hut the expectation of the icicked yhall perish. The fear of the Lord^so far from being opposed to, is often connected with the hope of the righteous.^ And well may this hope be gladness; for 'it is accompanied with sweet patience, joyful hope, and crowned with a happy issue.'^ It has its origin in eternity.'" Its substance is Christ and Heaven. '' The founda- tion is the work of Christ.'"^ The security, the unchangeable en- gagements of God. '^ Who then can doubt its character — " a hope that maketh not ashamed — sure and steadfast?"" Instead of — as is commonly supposed — bidding farewell io gladness, it brings the only sunshine of the soul. Beaming from the precious cross, how does it dry up the penitent's tears !'^ Or if the gladness be with- held for a tiine, yet it is sown; and the " sheaves of joy shall doubtless" follow the " weeping.'"* And then — carrying as it were heaven in and about us'^ — -how refreshing is the hope in its clear insight into eternity : as Bunyan describes, in one of his beautiful touches, his feelings on witnessing Christian and Hopeful's wel- come into the heavenly city — ' which when I had seen, I wished myself among them.' Oh ! there must be a reality in that hope, which bears us away from earth, and makes its meanest heir richer and happier, than if he were the sole possessor of this world's glory. Let me hasten towards it — longing, yet not impatient. For how can 1 but desire to change my traveller's lot for my home ; my toil for rest ; my sorrow for joy ; my body of sin for the hkeness to 1 nhnp. ix. 11. Psalm xci. IG, with Isa. ix. 19, 20. 2 Psalm xxxvi. 1. 3 Ro n. iii. 10—18. 4 Eccl. v. 10—12. 5 Impurity, Ciiap. v. 9—11. Drunkennes.s, xxiii. 29—33. Malice, Psalm Iv. 23. 1 Kings ii. 31—34. Wickedness, Psalm xxxvi. 9, 10. Eccl. vii. 17. Jer. xvii. 11. Comp. Joli XV. 32, 33; xxii. 15, \G. 6 Job xxxvi. 18. Actsv. 1— 10. •? isa. Ixv. 20. s psahnlxxxiii. 18; cxlvii. 11. 9 Diodati. " Tit. i. 2. "Rom. V. 2. IPet. i. 3, 4. ITim. i. 1. Col. i. 27. 12 1 Pet. i. 3, 21. 13 Heb. vi. 17, 18. " Ro:n. v. 5. Heb. vi. 19. Comp. 2 1 hess. n. 16. 15 Isa. xii. IS Psalm xcvii. 11 ; cxxvi. 6. Comp. Isa. xxxv. 10. " Heb. x. 34. 96 EXPOSITION OF THE BOOK OF PROVERBa. my Lord ; " the tents of Kecku" for " the innumerable company of angels, and the church of the first-born ?"' Do I grasp this Ao/;e ? Then — as a godly man exclaimed — 'Let who will be n)iserable; I will not — 1 cannot.' But the wicked — they too have tlieir e.rpectation. For none have a stronger hope, tiian those who have no ground for hope.- And this delusion too often reaches to the moment of eternity^ — nay, even to the " day" of the Lord — to the very throne of God ;' expect- ing the door to be "opened to them" after it has been "thut for- ever;''* as if dreaming of heaven, and waking in hell! The ex- pectation of the wicked shall jjerish.^ Christian ! make sure the ground of your hope.'' Then set out its g-ladii ess, as becometh an heir of glory. Let not a drooping spirit tell the world the scantiness of your' hope. But let it be seen, that you can live upon it with joy and gladness, until you enter into its perfect and everlasting fruition.® 29. The way of the Lord is strength to ike wprigM : but destruction shall be to the workers of iniquity. Observe how the gladness of the 7'ighteous is "their strength.^^^ In the roughness of the way — " Go in this thy might"— is the cheering voice. "Have not I sent thee 1"'" "He giveth power to the faint, and to them that have no might he increaselh strength.''^^ This promise however implies help for our work, not rest from our labor. We shall have strength for the conflict. But " there is no discharge from this war." There is supply for real — not for im- aginary— wants ; for present, not for future, need. The healthful energy of the man of God is also supposed. And who does not find the glow of health in an active rather than in a sedentary and indo- lent life ? What makes the icay of God practicable is — to be always in it — to have the heart always on it. What before was drudgery, will now be meat and drink. Our strength will be in- creased, not spent or wasted. Thus was the way of the Lord strength to the vpright Nico- deinus. His first step was feebleness and fear. Walking onwards, he waxed stronger ;^'^ standing up in (he ungodly council, and ulti- mately the bold confessor of his Saviom-, when his self-confident disciples shrunk back.'^ Lmate sufficiency we have none. The strongest in their own strength shall " faint and be weary." The weakest in the Lord's strength shall " march on and shall not faint.'"^ Thus — t] ins alone — "the righteous shall hold on their way; going from strength to strength ; strengthened in the Lord, and walking up and down in his name."'^ When we look at our 1 Psalm cxx. 5, with Heb. xii. 22, 23. 2 Deut. xxix. 19. 3 Matt. xxv. 10. 4 Ibid. vii. 2-2, 23. 5 Ibid. XXV. 1 1. 6 See the hope of the worldling, Psuliii xlix. G— 14. Luke xii. 19, 20. Of the wicked, Job xi. 2J ; xviii. 14. Of the hypocrite, Job viii. 13, 14; xxvii. 8. 7 2 Pet. i. 10. 8 Psalm xvi. 11. 9 Neh. viii. 10. i» Judges vi. 14 » Isa. xl. 29. '2 .lob xvii. 9. 13 John iii. 2; vii. 50, 51 ; xix. 39, '■1 ]sa. xl 31. Bishop Lowtli's Version. 15 Job xvii. 9. Psalm Ixxxiv. 5 — 7. Zcch. x. 12. EXPOSITION OF THE BOOK OF PROVERBS. 97 own resources, we might 'as well despair of moving sin from our hearts, as of casting down the mountains with our fingers." Yet who of us need to shrink from ttie conl'e^sion — " 1 can do all thino-s throuo^h Christ which strengtheneth me ?'^ No such resources support the workers of inlqiiity. Captives instead of soldiers, they know no conflicts, ihey reahze no need of strength. Even now ^'■destruction is in their ways,"^ and the "voice of the Judge will fearfully seal their doom. — Depart from me, ye icorkers of iniquity."^ 30. The righteous shall never he removed : hut the loicked shall not inhabit the earth. The frailty of our present condition, common to all,^ was not in the wise man's eye ; but the state of the two classes, as in the pur- pose and mind of God. His tvay is strength to the upright. The righteous, walking steadily in the way, shall never be removed.^ ' They enjoy in this life by faith and hope their everlasting life.'^ No weapon that is formed against them shall prosper. "The mountains shall depart, and the little hills shall be removed, ; but my loving-kindness shall not depart from thee ; neither shall the covenant of my peace he removed ; saith the Lord that hath mercy on thee.'"* Is not this a confidence, that earth nor hell can never shake V The wicked — have they any such confidence? So far from being never removed^ they shall never inhabit. Tiiey have no title, like the righteous,^" as sons and heirs, to the blessings of earth ; no hope or interest in the land, of which the earth is the type." Often are they cut off from inhabiting the one.'^ Never will they be suffered to inhabit the other. '^ As our character is, so is our hope and prospect. We gain or lose both worlds. 31. The mouth of the jtist bringeth forth wisdom: but the froward tongue shall be cut ok/. 32. The lips of the righteous know ivhat is acceptable: hut the mouth of the wicked speaketh froicardness. Another image'^ of the fruitfulness of a gracious tongue! It bringeth forth irisdom^'^ — and that too in the practical exercise of knowing what is acceptable. This gift needs to be deeply pon- dered, and carefully cultivated,'^ to give it a free scope, while we jealously confine it to its own sphere of influence. There is evi- dently much diversity of application. The same statement of truth does not suit all. — And how — -what — -wlien — to whom — to speak — is a matter of great wisdom.^' Yet this consideration of 1 Bishop Reynolds' Works. J Phil. iv. 13. 3 Is:i. lix. 7. Rom. iii. IG. ^ Luke xiii. 27. Co:np. Chap. xxi. 15. Job xx.xi. 3. Psalm xxxvi. 12. s Ecd. ix 2, 11. 6 Psahn XV ; xxxvii. 23, 28, 20 ; cxli. 6; cxxv. 1. 2 Pet. i. 5 — 11. 7 Reformers' Note-s. s is^. liv. 17, lO. 9 Rom. viii. 38, 39. >" Matt. V. 5. 1 Cor. iii. 22. " Psalm xxxvii. 21). '2 Ver. 27; ii. 22. Psal n xxxvii. 22. Ezek. xxxiii. 2^1— 2t]. J3 1 Cor. vi. 9. Rev. xxi. 27. " Comp. Verses 11, 23, 21. '5 Psiil.n xxxvii. 30. »s Chap. xv. 23; xxv. 11. Comp. Job vi. 25. 1'' Eccl. viii. 5. 13 98 EXPOSITION OF THE BOOK OF PROVERBS. acceptahleness must involve no compromise of principles. Let it be a considerate accommodation of mode lo tiie divers^ity of tastes ; a forbearance with lesser prejudices and constitutional inlinniiies ; avoiding — not all oifences (which faithfulness to our Divine Master forbids) but all needless ofiences ; all uncalled-for occasions of irri- tation. " The meekness of wisdom'" should be clearly manifested in Christian faithfulness. Thus Gideon melted the frowarduess of the men of Ephraiiu.*^ Abigail restrained David's hands fiom blood. ^ Daniel stood fearless before tlie mighty monarch of Baby- lon.^ Their lips knew what was acceptable, and their God ho- nored them. But most of all — let the Minister of God study to clothe his most unpalatable message in an acceptable garb. Let him mould it in all the sweetness of persuasion,^ compassion,^ and sympathy.^ With what parental earnestness does the ' Preacher of Jerusalem,' in his introductory chapter, allure us to Wisdom's voice and instruc- tion ! Yet were his '•■acceptable words upright, even words of truth. "^ And thus must " the priest's lips keep knowledge," if he would have his people "seek the law at his mouth, as the messen- ger of the Lord of Hosts."^ He nuist discriminate his statements, without diluting them. The " truth is to be proclaimed upon the housetop" to the multitude. But it is to be refrained from un- godly scorners.i" Always must he gain his people's ears, that he may win their hearts. The froward tongue^ pouring forth its own frowardness. pro- vokes its own ruin. It shall be cut oiit.^^ O my God, what do I owe thee for the bridle of discipline, that restrains me from self- destruction ! CHAPTER XI. 1. A false balance is abominalion to the Lord: hut a Just weight (a perfect gtone,'- Marg.) is his delight. How valuable is the Book of God in its minute detail of princi- ples for every day's conduct ! Commerce is a providential ap- pointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine 1 James iii. 13. 2 Judcres viii. 2, 3. 3 Sam. xxv. 23—33. ■» Dan. iv. 27. 5 2 Cor. V. ] 1, 20. ° 6 Rom. ix. 1—3. 2 Cor. ii. 1—6. Phil. iii. 18. 7 Tit. iii. 2, 3. 2 Cor. xi. 28, 29. 8 EccI. xii. 10. 9 Mai. ii. 7. '0 Matt. X. 27, with vii. 6. 11 Chap. viii. 13; xviii. 6, 7. Psalm xii. 3, 4; Iii. 1—5; cxx. 3, 4. Comp. Num. xvi. 1—33. 12 In many shops in Palestine now, the only weights in the bilance are smooth etoncs. Narrative of Scottish Mission to the Jews. — Sapliet, p. 274. Co.np. Chap, xvi. 11, Marg. EXPOSITION OF THE BOOK OF PROVERBS. 99 faith. Balances, weig-hts, money, are its necessary materials. Im- positions ; double-dealings ; tlie hard bargain struck with self- ;om placent shrewdness' — -this is the false balance forbidden alike by the law^ and the Gospel.^ Men may "commend its wisdom ;"* God not only forbids, but he abomiriites \i.^ The just weight often passes unnoticed. But ' such a perfect stone is a perfect jewel, and a precious stone in the sight of God.'^ It is his delighf — a testimony infinitely above all human praise ! We must not put away this proverb as a mere moral maxim. It was given as a warning to a flourishing Christian Church ;' and the sin here reprobated has been a leprous spot upon many a highly- gifted professor.^ Is it not a solemn thought, that the eye of God marks all our common dealings of life, either as an abomination or a delight 7 Have we never found when upon our knees, the frown of God upon some breach in our daily walk'?'" Look and see, whether the " conscience has been void of offence towards man."" " The righteous Lord loveth righteousness; his counte- nance doth behold the upright.'"'^ They— they only—" shall dwell in his presence."'^ 2. When pride comsih, then cometh shame: but with the lowly is wisdom. Pride was the principle of tlie fall,'* and therefore the native principle of fallen man.'' When pride had stripped us of our honor, then — not till then — cometh shame. ^^ This is the wise discipline of our God to scourge the one by the other. The Babel- builders,'^ — Miriam'^ — Uzziah"'— Haman'^" — Nebuchadnezzar*^' — Herod'^^ — all are instances of shame — treading upon the heels^of pride. Even in common life — a man will never attempt to raise himself above his own level — but then cometh shame"^^ — the most revolting recompense. And thus our God puts to shame the man, who refuses to stand on the low ground on which he has placed him. "Every one that exalteth himself shall be abased."^'' Such is the folly of jnide. With th.e lowly is loisdom. What a splendor of wisdom shone in the lowly child, " sitting at the doctors' feet, astonishing them at his understanding and his an- swers !"2^ And will not this spirit be to us the path of wisdom 7 For does not the Divine Teacher " reveal to the babes what is hid- den from the wise and prudent?"'^" There is no greater proof of proud folly than believing only what we understand ; thus grounding our faith on knowledge, not on testimony : as if the word of God I Chap. XX. 14. 2 Lev. xix. 35, 3G. 3 Matt. vii. 12. Phil. iv. 8. * Luke xvi. 1 — 8. 5 Chap. XX. 10, -23. Deut. xxv. 13— IG. Amos viii. 5. Mic. vi. 13, 11. 6 Jerinin in loco. "> Chap. xvi. 11 ; xii. 22. :* 1 Thess. iv. 6. 9 1 Cor. vi. 8. '» Psal.n Ixvi. 18. >' Acts xxiv. 16. '2 Psalm xi. 7. '3 Ibid. xv. 1, 2; xxiv. 3—5; cxL 13. '< Gen. iii. 5. 15 Mark vii. 22. 's Gen. iii. 7—10, with ii. 25. '^ Gen. xi. 4—9. '3 Num. xii. 10. '9 2 Chron. xxvi. IG— 21. 20 Ksth. iv. 11, 12; vii. 10. 2' Dan. iv. 29—32. 22 Acts xii. 22. 23. Comp. Isa. xiv. 12. Zeph. ii. 9, 10, 15. 23 Luke xiv. 8-U. Comp. Chap. xii. 9. 21 Luke xviii. 14. Comp. Isa. ii. 1 1—17. Mai. iv. 2. ^ Luke ii. 4G, 47. 23 Ibid. X. 24. Comp. Psalm xxv. 9. 100 EXPOSITION OF THE BOOK OF PROVERBS. could not be impli^:illy leceiverl, except as corroborated by other witnesses. Happy is tliat lowliness of spirit, tliat conies to God's revelaiion as it were without any will or mind of our own ; humbly receiving what he is pleased to give ; but willing— yea — thankful ■ — to be ignorant, when he forbids us to intrude !' 3. The integrity of the upright shall guide them: but the perverseness of tran- gressors shall destroy them. 4. Riches profit not in the day of wrath : but right- eousness del'iverelh from death. 6. The righteousness of the peifict shall direct his way: hul the wicked shall fall by his own unckedness. 6. The righteousness of the upright shall deliver them : but transgressors shall be taken in taeir own naughti- ness. 7. W hen a wicked man ditth, his expectation shall perish: and the hope of unjust men perisheth. Integrity or righteousness is a most valuable guide in all per- plexities.^ The single desire to know the will of God, only that we may do it,^ will always bring light upon our path. It is also a covert from many dreaded evils. "God is a buckler to them that walk uprightly. Who therefore is he that will harm you, if ye be followers of that which is good ?"^ Let the Christian " stand — having on (he breastplate of righteousness ; and that wicked one toucheth him not."'^ Often indeed does it deliver from temporal* — always from eternal death. " Whoso walketh uprightly shall be saved. In the pathway thereof there is no death. If a man keep my sayings, he shall never see — never taste of death."' The perverseness that neglects this godly principle is the sin- ner's own snare and destruction.^ And when the day of inrath Cometh — as come it will — " a great ransom will not deliver."® Riches will profit nothing ;^° not even will they obtain "a drop of water to cool the tormented tongue.'"' In vain will " the rich men of the earth" seek a shelter from " the wrath of the Lamb.'"- They and their hopes ivill perish together. '^ 'They were not living, but lying hopes, and dying hopes. "^ What a contrast to that "hope, which is as an anchor of the soul, both sure and stead- fast, and which entereth into that within the veil!'"^ 8. The righteous is delivered out cf trouble, and the wicked come'Ji in his stead. Thus do these two classes change places in the dispensation of I Col. ii. 18. 2 Matt. vi. 22. Comp. Chap. xiii. G. 3 Psalm cxliii. 8—10. < Chap. ii. 7. 1 Peter iii. I'A. Co:iip. Gen. xxx. 33. 5 Eph. vi. 13, 14. 1 John v. 18. s Gen. vii. 1 ; xx. 5, 6. 2 Kings xx. 3—6. ^ Chap, xxviii. 18; xii. 28. John viii. 51, 52. Comp. Chap. x. 2. Ez. xiv. 20; xviii. 27. 8 Chap, xxviii. 18. 2 Sam. xvii. 23. Ecc. vii. 17. Isa. i. 28. Ez. ix. 9, 10. Hos. xiv. 9. 9 Job xxxvi. 18, 19. 10 Chap. X. 2. Ez. vii. 19. Zeph. i. 18. » Luke xvi. 19—21. 12 Rev. vi 15—17. 13 Chap. x. 28. Job viii. 13, 14; xi. 20; xviii. 14—18. Ps. xlix. 17, 18; cxlvi. 4. One of Bunyan's gra[>hical and accurate sketches represents Ignorance ferrietl over the river by one V'ain Hope — ascending the hill alone without eiicounigcinent — and ulti- mately hound and carried away. "1 hen I saw' — adds he with fearful solemnity — 'that there was a way to Hell, even from the gates of Heaven!' H Leighton on 1 Peter i. 3. 13 Hel). vi. 19. Does not this verse prove the knowledge of a future state; since, as respects tiiis life, the expectation of tttc righteous — alike with that of the wicked — perislv- elk? Comp. 1 Cor. xv. 19. , EXPOSITION OF THE BOOK OF PROVERBS. 101 God. The same providence often marks Divine faithfulness and retributive justice. The Israehtes were delivered out of the trou- ble of the lied Sea; the Egyptians came in their stead. ^ Mor- decai was delivered from the gallows; Haman was hanged upon it.'^ The nobic confessors in Babylon were saved from tlie fire ; their executioners were "slain" by it;^ Daniel was preserved from the lions ; his accusers were devoured by them.* Peter was snatched from death ; his jailors and persecutors were condemned.* Thus " precious in the sight of the Lord is" the life, no less than " the death, of his saints.'* For the deliverance of one precious soul out of trouble he will bring a nation into distress.'' Yea — for the ransom of his own chosen people, he gave not only " Egypt" of old, but in later times " Ethiopia and Seba" — men for them, and people for their Ufe.^ To what source but his own free and sovereign love can we trace this special estimation ? " Since thou wast jirecious in my sight, thou hast been honorable, and I have loved thee."' We do not always mark the same outward mani- festation. But the love is unchangeably the same. And how should it at once lay us in the dust, and build our confidence upon an unshaking foundation ! 9. An hypodriie with Ms mouth desiroyeth his 7ieighbor : but tlirough knowledge shall the just be delivered. Haman under the pretence of loyalty would have destroyed a whole nation.'" Ziba under the same false cover would have de- stroyed his neighbor. ^^ The lying prophet from mere wilfulness ruined his brother.'^ Such is the hypocrite^s mouth ! " a little mem- ber ;" but "a world of iniquity : set on fire of hell.'"^ Then look at him in the church — "a ravening wolf in sheep's clothing," devouring the flock ;" " making merchandise with feigned words ;"'^ an apostle of Satan, so diligent in his Master's work of destruction.^'^ " These false Christs" — we are warned — "deceive many, if it were possible,— the very elect."'" But they — the just — are delivered through knowledge — ' by the light and direction of the Holy Ghost, and by the lively knorvledge of God's word, which giveth unto the faithful man wisdom sufiScient for his pre- servation."' Learn the value of solid knowledge. Feeling, ex- citement, imagination, expose us to a " tossing" profession." Knowledge supplies principle and steadfastness. " Ad i to your faith 1 Ex. xiv. 21—28. 2 Esth. v. 14; vii. 10. 3 Dan. iii. 22—26. 4 Ibid vi. 22—24. 5 Acts xii. 6, 19, 23. 6 Ps. cxvi. 15. 7 1 Sam. xxiii. 25—28. 8 Isa. xliii. 3, 4, with 2 Chron. xiv. 9—11. 2 Kings xix. 9. Comp. Chap. xxi. 18. How different their estimation in the eyes of man, when an Eastern autocrat was willing to cut them off at a single blow as a worthless thing ! Est. iii. 8 — 14. Coinp. 1 Cor iv. 13. 9 Isa. xliii. 4. ut supra. i" Est. iii. 8—13. " 2 Samuel xvi. 1—4. 12 1 KinTs xviii. 22. " Jam. iii. 5, 6. '^ Matt. vii. 13. 15 2 Pet.'ii. 1—3. IS 2 Cor. xi. 3, 13. 17 MaU. xxiv. 11, 24. 18 Dioduti. Coinp. Heb. v. 14. 1 John ii. 20, 27. 2 Peter iii. 17, 18. ■ 19 S uch as Eph. iv. 14. 102 EXPOSITION OF THE BOOK OF PKOVERBS. knowledge.'" Guard against plausible error, usually built upon some single truth separated from its connection, and pressed be- yond its due proportion. Do not the many delusions of our day give force, to the earnest exhortation. — " Take fast hold of instruc- tion ; let her not go ; keep her, for she is thy life 7'"^ 10. When it goeth ivell with the righteous, the city rejoiceth; and when the wicked perish, there is shouting. 11. By the blessing of the upright the city is ex- alted: but it is overthrown by the mouth of the wicked. The world, in despite of the native enmity of the heart, bears its testimony to consistent godliness,^ and rejoices in the prosperity of the righteous.^ Their elevation to authority is a matter of gen- eral joy .5 A godly king ;^ a premier, using his authority for the glory of God ;^ a man of God of high influence in the church^ — these are justly regarded as a national exaltation.'^ Their prayers, i" wisdom,'! disinterestedness,''^ and example,'^ are a public blessing. llie wicked — they are only a curse to the community. Often has it been overthrown, or endangered by their mouth.^* So that their perishing is a matter of present exultation.'^ Such was the joy at Rome on the death of Nero, and the public rejoicings in the French revolution at the death of Robespierre.'" The people of God unite in the shouting ; not from any selfish feeling of revenge ; much less from unfeeling hardness towards their fellow-sinners. But when a hindrance to the good cause is removed ;"" when the justice of God against sin,''' and his faithful preservation of his church'^ is displayed, ought'not every feeling to be absorbed in a supreme interest in his glory? Ought they not to shout ?^° Is not the "Alleluia" of heaven an exulting testimony, that in the right- eous judgments of the Lord our God is seen the hastening for- ward of his glorious kingdom?^' 12. He that is void of uisdom (destitute of heart, Marg.) despiseth Ms neigh- bor: but a man of understanding holdeth his peace. Pride and uncharitableness shew a man to be void of ivisdom — ignorant alike of himself, his neighbor, and his God. For could he delight in magnifying " the mote in his neighbor's eye," had he toisdoni to " consider the beam that is in his own eye?"^- Could he despise his neighbor, did he really know him to be his own 1 2 Peter i. 5. 2 Chap. iv. 13. 3 Chap. xvi. 7. Mark %i. 20. 4 Chap, xxviii. 12. * Chap. xxix. 2. Est. viii. 15, 16. 6 2 Chron. xxx. 2.5, 26. ' All things prosper in every respect, so long as thou rulest well,' — was the speech of the Senate to the emperor Severus. Comp. Isa. xxxii. I, 2. 1 Tim. ii. 1, 2. 7 2 Chron. xxiv. 16. 8 y Kings ii. 12; xiii. 14. s 2 Chron. xxxvii. 20—23. '" Ex. xxxiii. 12, 17. Isa. xxxii. 14 — 36. Jer. xviii. 20. James v. 16 — 18. " Gen. xli. 38—42. Ecc. ix. 15. '2 Est. x. 3. '3 job xxii. 30. " Chap. xxix. 8. Num. xvi. 3, 41. 2 Sam. xv. 1—14; xx. 1. 13 Job xxvii. 23. '« Comp. 2 Chron. xxi. 19, 20. " Chap. xxi. 11; xxviii. 28. Ecc. ix. 18. is 1 Sam. xxv. 39. 2 Sam. xviii. 14— 28. 19 Ex. XV. 21. Judges v. 31. 2 Kings xi. 13—20. 20 Psalm lii. 6, 7; Iviii. 10. Rev. xviii. 20. Comp. Isa. xxxv. 1, with xxxiv. 21 Rev. xix. 1—7. '^^ Matt. vii. 3— 5. EXPOSITION OF THE BOOK OF PROVERBS. 103 flesh ;^ perliaps even " a member of the body, and of the flesh, and of the bones of his Lord 7"^ Could he look down upon him in the plenitude of pride, did he realize the consciousness, that — if he differs, it is God— not himself-—" that hath made him to dif- fer?"^ Surely this blindness is to be void of ivisdom and destitute of heart. ' It denotes the want of a right state of mind, judgment, and atfections. Such a man is ivithout heart to what is wise and good.'* A man of understanding may see much in Jiis neighbor to ex- cite his pity, and stir up his prayers, but nothing to despise. He may be called openly to condemn him. But his general course will be loving forbearance ; holding his peace ; ' keeping himself from speaking or doing anything in scorn of another,'^ " consider- hig thyself lest thou also be tempted."^ Self-knowledge shews tlie man of understanding, and forms the man of love. 13. A lale-hearer revealeth secrets: but he (hat is of a faithful spirit concealeth the matter. Another breach of love is here reproved.^ A tale-bearer, having no business of his own, trafficks with his neighbor's name and ho- nor, and vends his wares of scandal, as it may be, whether for gain or wantonness.* It is most unsafe to be within the breath of this cruel trifler with the happiness of his fellow-creatures.^ For as readily as he reveals our neighbor's secrets to us, will he reveal ours to him.i" \ii ^\^q bonds of confidence and friendship are broken in pieces. Let ears and lips be closed against him. If there be no vessel to receive his base matter, his words will fall to the ground, and die away. Children and servants — inmates in the house, and visitors in the family — should guard most carefully against revealing secrets, that have been spoken before them in the unreserved confidence of domestic life. This busy idleness has always been a sore in the churcii — a religion always abroad, occupied impertinently with foreign interference ;ii while at home it is " the field of the slothful, grown over with thorns." '^ Would we have our friend rest his anxieties on our bosom V^ Let him not see the results of misplaced confidence dropping out of our mouth. It is of great moment to our peace— that those about us should be of a faithful spirit, fully worthy of our confidence ; to whom it is not necessary on every occasion to enjoin secrecy; true to our in- terest as to their own ; who would rather refuse a trust than be- tray it ; whose bosom is a cover of concealment, except when the 1 Isa. Iviii. 7. Mai. ii. 10. Acts xvii. 26. 2 Eph. v. 30. 3 1 Cor. iv. 7. 4 Scott in loco — Comp. Chap. xiv. 21. John vii. 47 — 49. 5 Diodati. « Gal. vi. 1. '' Lev. xix. 16, 17. 8 Neh. vi. 17—19. ^ Chap. xvi. 28; xviii. 8; xxvi. 22. 1" Chap. XX. 19. Horace has given us this same warning; Percontatorem fugito ; nam garrulus idem est ; Nee retinent patulae commissa fideUter aures. Epist. I. IS. 1. 69, 70. 11 1 Thess. iv. 11. 2 Thess. iii. 10—12. 1 Tim. v. 13, 1 Peter iv. 15. 12 Chap. xxiv. 30, 31. i3 Chap. xvii. 17. 104 EXPOSITION OF THE BOOK OF PROVERBS. honor of God and the interests of society plainly forbids.' Inval- uable is such a friend, but rare indeed in this deceitful world.^ Yet let it never be forgotten, that Christian consistency includes the faitlijul spirit; and the habitual absence of it under a plausible religion makes it most doubtful, whether the spirit and mind of Christ is not altogether wanting. 14. Where no counsel is, the people must fall: but in the multitude of counsel- lors tliere is safety. Even in private matters the value of wise counsellors is generally admitted. The agreement of the midtitude gives safety to our de- cision. And their difference, by giving both sides of the question, enable us to ponder our path more safely. Much more is the nation without counsellors, like a ship in the midst of the rocks with- out a pilot — in imminent peril. God has given to some the gift for government — ^'- wisdoni that is profitable to direct."^ Where there is no covnsel the people must fall. In the dark time of the Judges, the want of a king led to anarchy, and \he, people fell into their enemies.^ Ten parts of the people fell, when Rehoboam lis- tened to evil counsel.^ What a /a/Z again was there of the people^ when the counsel of godly Jehoiada was removed !^ The Good Lord deliver us from the deserved national judgment of weak and blinded counsellors !'' Daniel and Solomon, though themselves specially endowed with wisdom, governed their kingdoms prosperously by wise counsellors.® The larger the multitude of such counsellors, the greater the safety. To one such, a heathen monarch owed the safety of his kingdom from desolating famine.^ Often has the church been preserved by this blessing.'" Shall we not now plead for her safety in this day of her distress, that her peopde may not fall by the want of counsel;^^ that her ordained counsellors may be largely filled with the " spirit of power, and of love, and of a sound mind,'"^ to establish her people more firmly in the pure faith of the Gospel?'^ 15. He that is surelij for a stranger shall smart (be sore broken. Marg.), for it : and he that hateth suretyship is sure. This repeated warning against suretyship^* is intended to incul- cate considerateness ; not to excuse selfishness, or to dry up the sources of helpful sympathy. It must not be for a stranger,^^ whose character and responsibilities are unknown to us. For such incautious kindness — too often done to the injury of our family — 1 1 Sam. iii. 17, IS; xix. 1, 2. Jer. xxxviii. 24— 27. Contrast Judges x\-i. 16— 20. 2 Chap. XX. 6. 3 Eccl. x. 10. ^ Judges ii. 8—23; xxi. 25. 5 1 Kings xii. 16—19. ' Fall like leaves.'— LXX. 6 2 Chion. xxiv. 17—21. 7 Eccl. x. 16. Isa. iii. 1—4; xix. 11—14. 8 Psalm cxix.98— 100, with 2 Sam. xv. 12; xvii. 14, also 1 Kings xii. 6. 9 Gen. xii. 38—57. 10 Acts XV. 6 — 31. Comp. Chap. xv. 22; xx. 18; xxiv. 6. Psalm cxxii. 6—9. 11 Ez. xxxiv. 4—6. Matt. xv. 14. Luke xi. 52. '^ 2 Tim. i. 7. »3 Acts xvi. 4, 5. 1^ Chap. vi. 1—5. '^ Chap, xxvii. 13. EXPOSITION OF THE BOOK OF PROVERBS. 105 we shall smart— if not be sore broken. To hate such eni'l- v. 2i. 19 Psal.n xxxviii. 9. John xxi. 17. 20 Collect for Easter-Day. 21 Num. xi. IS— 33. Psalm Ixxviii. 29—31 ; cvi. 15. Comp. Hos. xiii. U. 22 Verse 7. Cha).. x 28. Luke xvi. 23. Rom. ii. 8, 9. Heb. x. 27. 23 Chap. X. 24. Psalm xxxvii. 4; Ixxxi. 10. Eph. iii. 20. 110 EXPOSITION OF THE BOOK OF PROVERBS. mere t^an is meet, but it fen:klh to poverty.^ 25. T':e lihzral soul (soul of bless- ing, Marg.) shaU be made fat : and he that watereth shall be watered also himself. God has put a mark of distinguishing favor upon the exercises of that mercy, which is his own attribute. He scatters his bless- ings riciily aroimd f and those that partake of his spirit do the same. Men may scalier in improvidence and sin, and it tendeth to poverty.'^ But there is that scattereth, and yet increaseth. The husbandman, scattering his seed " plentifully" over his field, ex- pects a proportionate increase. And shall not the man of God, "dispersing abroad" the seed of godliness^— consecrating his sub- stance and inliuence — to the Lord, — "as he has opportunity, doing good unto all men"^^ — shall not he leceive a plentiful increase ?* The men of the world hazard all in uncertain, and often ruinous, speculations. But in this scattering there is no uncertainty — no speculation. Have faith in God ; and laying out for him will be laying up for ourselves.'' This will be abundantly manifest either in a visible enlargement of earthly blessings,^ or in a satisfying en- joyment of a more limited portion.^ The reward of grace will be given in the gracious acceptance of our God,'" and in a blissful re- ception into everlasting habitations.'"' But is the covetous worldling happier — nay — is he richer — in withholding more than is meet /'^ ' Seldom does he prosper much even in the world. Por God metes to men in their own measure; and bad crops, bad debts, expensive sickness, and a variety of sim- ilar deductions, soon cimount to far more than liberal alms would have done."^ Still more clearly does the Lord mark his hlessing and his blast in the spiritual dispensation. The liberal soul is made fat in the healthful vigor of practical godliness ;'^ and while he is the soul of blessing to others, he is watered himself with the descending showers.'^ Is not the minister refreshed by his own message of sal- vation to his people? Does not the Sunday Scliool Teacher learn many valuable lessons in the work of instruction 7 Does not the soul of tiie District Visitor or the Christian friend glow, in carrying the precious name of Jesus to a fellow-sinner ? Is not every holy temper, every spiritual gift, every active grace, increased by exer- cise ; while its efficiency withers by neglect?'^ 26. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him, that selleth it. Let us never forget, that we are the stewards of the gifts of God.''' To use them therefore for our own interests, without a due 1 ' There are ttiose, who, sowing their own, make it more; and those wlio gather and are impoverished.' — LXX. 2 Psahn xxxiii. 5; xxxvi. 5—7; cxix. 64. 3 Chap. xxi. 17. Luke xv. 13, 14. i Psahn cxii. 9. s Qal. vi. 10. e 2 Cor. ix. 6, 11. 7 Chap. iii. 9, 10; xiv. 22; xix. 17; xxviii. 27. 8 Luke vi. 38, into ttry bosom — the sensible experience of the blessing. 9 Dcut. XV. 10. Lukexi. 41. is Hel>. xiii. 16. 11 Lukexvi. 9. Comp.lTiin.vi.il— 19. 12 Hag. i. 4— 10. Comp. Cliap. iii. 27. 13 Scott in loco. u Isaiah xxxii. 8. 15 Isa. Ivui. 10, 11. '6 Matt. xxv. 29. " 2 Cor. ix. 11. EXPOSITION OF THE BOOK OF PROVERBS. Ill regard to our neighbor, is unfaithfulness to God.' Is it not therefore a llagrautsin to withhold the very "statfof hfe ;"^ thuj liolding bade the liaiid of God stretched out in bounty over our land? This may indeed be a prudential restraint in a time of scarcity.^ Pri- vate interest may also claim a measure of consideration. But a grasping and grinding spirit — a spirit of selfish monopoly — raising the price for gain with manifest suffering to the poor — will bring a piercing curse. And here the curse of the people may be the curse of God.* For if the cry of oppressed individuals^ — nuicli more that of an oppressed people — will " enter into the ears of the Lord of Sabaoth.' "^ The point of the antithesis apparently fails, only to give stronger security to the blessing. The curse comes directly from the peo- ple— the blessing from above. To him that subordinates his own interest to the public good — blessing shall be upon his head^ de- sceiuhng immediately from the fountain of all grace. Would that the cry for the bread of life were as earnest and uni- versal as for the bread that perisheth ! But if he be justly cursed that withholds the one ; much more he that unfaillifiiUy and cruelly withholds the other. And \i blessing be upon the head of him that selleth the corn oi this life; what is his privilege, who sells not indeed the bread of life, but dispenses it to his fellow-sin- ners "without money, and without price !"^ Will not "the bless- ing of him that was ready to perish come upon him .'"^ The sup- ply IS abundant. Let the invitation be welcomed. 27. He that dlligenilij sxketh good, procureth favor : but he that snekclh mis- chief, it siiatl conn un'o him. There is no negative existence. All of us are living for good or for mischief. True happiness — solid usefulness — consists in cen- tering the interest on one valuable object — seeking good. Nor must this be done cursorily. We must not wait to have it brought to us. We must look out for it, seek it diligently^ rise up early, and spring with joy to the work. Let us awake to the conscious responsibility of having the means of blessing our fellow-sinners in our own hands. Every talent finds its suitable sphere, and may be "put out to usury" with large returns. There is the practical exercise of " pure and un iefiled religion — visiting the fatherless and afflicted ;'"" the teaching of the ignorant ; the instruction of the young — the rising hope of our Church — a work of deepening interest and anxiety. Let each of us try what we can do ; and, whether it be little or much, do it prayerfully, faithfully, heartily ; not damped by trifiing hindrances ;'' nor making the power of do- ing little an excuse for doing nothing. In living for others, we 1 Matt. XXV. 2i;, 27. 2 isa. iii. l. 3 Gen. xli. 40—49. ■* The original i;n|jlies the piercing of a sword, or dagger, as if the sultish spoiler, as it were, pierced through and stubbed to death by the curses of Ike people. — Cartwright in lo.-.o. 3 Ex. xxii. 22 — 24. James v. 4. 6 Amos viii. 4—8. 7 Chap. X. tj. See Gen. xhx. 2J. ** Isa. iv. 1. 9 Job xxix. 13. 10 Jam. i. 27. Co.up. Matt. xxv. 35, 3G. 2 Tim. i. i^i, 17. " Eccl. xi. 4. 112 EXPOSITION OF THE BOOK OF PROVERBS. live for our trus liappiness. In seeking ddigently their good, we procure favor ; ol ten from man ;' always from God. ^ lie honors a little strength laid out for lum.^ He accepts the single talent.* And 'tilling np every hour with some prolitahic labor, eilher of heart', head, or liands (as Hraiuerd justly observed) is an excellent means ot" spiritual peace and boldness before God.'^ But Satan finds employment for his servants in seeking mischief .* And how does their ceaseless energy put to shame our indiffer- ence ! Yei their own mischief often comes to them.'' So Satan himself found it. The 'mischief that he brought upon man came upon his own head.^ His servants often become the victims of their own delusions,^ with the fearful aggravation of having dragged multitudes with theai into the pit of ruin. What then will be the fruit of my diligence ? Will it be a blessing or a curse to ntiy fellow-sinners ? O my God ! may it be from thee, and for thee ! 28. He that irusielh in his riches shall fall: but the righteous shall flourish as a hranca. Here is the cause and misery of the fall. Man seeks his rest in God's blessings, in opposition to himself" Riches are one of his grounds of trust." He depends on them, as the saint upon his God.'^ And is not this the '-denial of the God that is above ?"'^ A revolting truth indeed!'^ such as only the heart crucified to the world by the cross of Christ can receive. Not that the possession of riches is a sin,'^ but the trusting in them}^ Nor may it be al- ways wrong to improve an opportunity of increasing them. But no one that cares for his own soul, and believes the testimony of the Word of God," will seek such an opportunity; or even avail himself of it witliout a plain call, and clear atlvantage for the gloiy of God.'^ Let God be our satisfying portion. Let him be supremely loved and honored, and he will determine for us, whe- ther the worldly advantage be a Providence, or a temptation in our path. Disappointment Avill be the certain end of this trust. '^ When we neeJ a staff, we shall find a piercing spear.^" Or we shall fall, like the withered leaf or blossom before the blast. ^^ And how many a lovely blossom has \\\ws fallen !^^ Thus does " the rich man fade away in his ways l"^^ 1 Chap. xvi. 7. Gen. xlvii. 25. Esth. x. 3. 2 Chill), xii. 2; xiv. 22. Neh. v. l(j— 19. 3 Rpy. iii. 8. ^ 2 Cor. viii. 12. 5 Lite of Hrjiiierd — Edwards's Works, 8vo. Vol. iii. 148. S Ps. xxxvi. 3, 4. 1 Ver. :i, 15, IG. Esth. vii 10. Ps. x. 2; Ivii. G. « Gen. iii. 1—0, 14, 15. 9 2 Th.s. 11. 10, 11. 2 'I'iin. iii. 13. i" Comp. Jer. ix. 23, 24. 11 Chap. X. 15. Luke xii. lli— 21. 12 Chap, xviii. 10, li. 13 Job xxxi. 21, 25, 28. n Luke xvi. 9—14. 15 See the gilt of God to Abraham, Gen. xxiv. 35 ; to David, 1 Chron. xxix. 12 — IG; to Soloaioii, 2^ Ciiroii. i. 10 — 12 ; to Job, xlii. 11, 12. 16 Mark x. 24. '? Uomp. Mark x. 25-27. 1 Tim. vi, 9, 10. 13 Luke xvi. 9; xix. 13. 1 Tim. vi. 18, 19. 19 Chap, xxiii. 5. Ps. xlix. G— 12. Ecc. v. 10, 1 1 ; vi. 2. Jcr. xlix. 4, 5. 20 1 Tim. VI. 10. 2L i>eut. viii. 17—19. 1 Tuu. vi. 10, 11. 2i Murk x. 21, 23. 23 Jam. 1. 10, 11. EXPOSITION OF THE BOOK OF PROVERBS. 113 But the righteous is the branch— not like the leaf or blossom, easily shaken and withered;' but abiding in the true and hving vine : full of life and fruit.^ There may be, as in nature's winter, times of apparent darkness. But the spring returns, and with it the branch flourishes ; never ceasing from yielding fruit; yea — filled witli the fruit of righteousness ;"^ the branch of " the Lord's planting ; the work of his hands, that he may be glorified ;" to be transplanted in his own best time to the other side of the river, where " the leaf shall not fade, neither shall the fruit thereof be consumed."^ Shall not this prospect fill us with lively joy and praise ] 29. He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. A house at unity with itself, flourishes under the special favor of God.^ But a house troubled with division, " cometh to desola- tion."^ Often also the irreligion or ungoverned passions of the Head blights the comfort of the family.'' Indeed he cannot neg- lect his own soul without injury to his house. He deprives them of the blessing of holy prayers and godly example ; while he troubles them with the positive mischief of his ungodliness, and himself inherits the wind in utter disappointment.^ Thus did the rebellion of Korah* — the sin of Achan'" — the neglect of Eli'^ — the wickedness of Jeroboam and Ahab'^ — the perverseness of the re- builder of Jericho'^ — trouble their house to its ruin. Prayeiiess, careless Parents ! ponder the responsibility of bringing a curse in- stead of a blessing upon your families. What ! if your " root should be as rottenness, and your blossom go up as dust?""^ What if a man — instead of building up his house, should be ' so foolish as to misspend himself, and come to be a servant at the last to him that is ivise to get and keep his own?''^ Such retribu- tions have been known. '^ The abuse of the gifts of God, and the neglect of Christian responsibility, will not be forgotten. 30. T'le fruit of the righteous is a tree of life ; and he that icinneth (taketh, Marg.) souls is wise. Here is the fruit of the flourishing branch.^' The whole course of the righteous — his influence, his prayers, his instruction, his example — is a tree of life. What the tree of life was in para- dise— what it will be in heav^en — that he is in this wilderness — ■ fruitful,'^ nourishing,'^ healing.^" Wisdom toivin souls \s the pre- cious fruit. For though only he, who purchased souls by his 1 See the same contrast, Ps. lii. 7, 8. 2 John XV. 4, 5. 3 jer. xvii. 8. Phil. i. 11. * Isa. Ix. 21. Ez. xlvii. 12. 5 Psalm cxxxiii. ^ Matt. xii. 23. "^ 1 Sam. xxv. 17. 8 Hos. viii. 7. Psahn xlix. 11, 12. 9 Num. xvi. 32, 33. " Josh. vii. 24, 25 Coinp. Chap. xv. 27. 'i 1 Sam. ii. 30—33. 12 1 Kings xiv. 9—11 ; xxi. 20—22. " ibid. xvi. 34. " Isa. V. 24. 15 Bishop Hall. is Luke xv. 13—15. i' Ver. 28. >s Rev. xxii. 2, with Chap. x. 11, 31, 32. Can. iv. 12—16. 19 Rev. ii. 7, with Chap. x. 21. 20 Rgv. xxii. 2, with Chap. xii. 18; xv. 4. 15 114 EXPOSITION OF THE BOOK OF PROVERBS. blood, can win them to himself (and who that knows the work but will give him all the praise ?) ; yet has he set apart men given to the work ; ' drawing souls to God, and to the love of him ; sweetly gaining and making a holy conquest of them to God." This was the loisdom of our Divine Master. He " taught the people as they were able to bear it,"^ accommodating him.self to their con- venience,^ and their prejudices,'' if that he might win tlieir souls. And truly were these opportunities "his meat and drink." For when " wearied with his journey, he sat down on the well," thirst- ing for water ; far more intensely did he thirst for the soul of the poor sinner before liiin ; and, having icon her to himself, he forgot his own want in the joy of her salvation.^ In close walking after this pattern of wisdofn, did the great Apostle " become all things to all men, that he might by all means gain some."* God grant that no Minister of Christ may spend a day, without laboring to witt at least one soul for heaven ! But — blessed be God ! — this fruit — this wisdom — is not confined to the Ministers of the Gospel. Do we love our Lord? Arise ! let us follow him in this happy work, and he will honor us. The righteous wife loins her Itusband's soul by the ivisdoT?i of meek- ness and sobriety.'' The godly neighbor ivins his fellow-siuner to the ways of God, by the patient energy of faith and love.® The Christian, who neglects his brother's salvation, fearfully hazards his own. He is gone back to his native selfishness, if his profes- sion does not exhibit some image of that " love and kindness of God, which hath appeared unto men." What is the wisdom of the philosopher, the scholar, or the statesman — compared with this wisdo7n to loin souls ? If any one soid be taken, the honor passeth thought. No ambition so great — no results so glorious. "They that be ivise shall shine as the brightness of the firmament ; and they that turn many to righteousness as the stars forever and ever."'^ Every soul won by this wisdom, will be a fresh jewel in the Saviour's crown — a polished stone in that temple, in which he will be honored throughout eternity. 31. Behold! the righteous shall he recompensed in the earth; much more the wicked and the sinner. The inspired application of this proverb infallibly expounds the mind of God.'" It is introduced to us with a special call to atten- tion— Behold ! Let the righteous expect from their relation to God — not immunity — but strict recompence}^ Tiiey are under the discipline, thougli not under the curse, of the rod. Such is our too high estimation of the world, conformity to its ways and spirit, and forgetfulness of our inheritance and home ; that but for the 1 Diodati. ^ Mark iv. 33. 3 Ibid. vi. 31—34. 4 Matt. xi. 16—19 ; xvii. 24—27. 5 John. iv. G, 32—34. 6 1 Cor. ix. 20—22; x. 33. i 1 Cor. vii. 16. 1 Pet. iii. 1, 2. 8 Jam. V. 19, 20. 9 Dan. xii. 3. 10 1 Peter iv. 18, is verbatim, LXX. translation of this version—' Si Justus vix vivit, impius et peccator — ubi rcperietur V — Syr. " Amos iii. 2. 1 Pet. iv. 17. Comp. Jer. xxv. 29. EXPOSITION OF THE BOOK OF PROVERBS. ] 15 rod, we should soon backslide to our stubborn wantonness. The righteous therefore are recomjiensed in the earth} Every perfec- tion of God is glorified in his dispensation towards them. As a wise Father, he will not indulge them in sin. As a holy God he must show in them his abhorrence of it. As a faithful God' he will make the chastisements of his rod the means of their restora- tion.2 But — ^blessed be God — all the penal curse is subtracted. We are recompensed in the earth ; not, as we deserve to be in hell. Nay — " we are chastened of the Lord, that we might not be condemned witli the world ;"3 punished here, that we mio-ht be spared forever ; recompensed in the earthy to be made meet for heaven.^ Much more then will the wicked and the sinner he recompensed. If the children be scourged, much more the rebels. If the father- ly corrections be so terrible, even when the child be accepted ; what must be the unmingled wrath for the wilful sinner ! " If the righteous scarcely be saved ; where shall the ungodly and the sinner appear ?"^ " If they do these things in the green tree, what shall be done in the dry ?"« " Behold, the day of the Lord cometh, that shall burn as an oven; and all that do wickedly shall be as stubble.'"' Let the icicked tremble. Let the child of God be hum- bled in the dust — " My flesh trembleth for fear of thee, and I am afraid of thy judgments."® CHAPTER XII. 1. Whoso loveth inslrmtion loveth knoivledge : but he that hateth reproof is bru- tish. Instruction— SiS we gather from the contrast, chiefly implies dis- ciphne^ — that most needful course for acquiring spiritual knoiv- ledge}° For so contrary is it to our proud hearts, that the submis- sion of the will is our only road to Christian attainment." Yet the value of this attainment abundantly covers the cost.'^ A faith- ful ministry, therefore, is a most valuable blessing ; and indeed, all insiriictive discipline "may well be loved as the way of life.'"^ To hate reproof— diS if it were an affront to be told of our faults 1 Jacob, Gen. xxvii, with xxxvii. Moses and Aaron, Num. xx. 12, with Deut. iiL 2S— 26 ; xxxii. 48—52. P-s. xcix. 6—8. Eli, 1 Sam. ii. 27—36. David, 2 Sam. xii. 9—12. Ps. xxxii. 3, 4 ; xxxviii. 1—5. Solomon, I Kings xi. 9—13. The disobedient prophet, Ibid. xiii. 21—24. Hezekiah, Isa. xxxix. 1—7. 2 Ps. Ixxxix. 30—32. 3 1 Cor. xi. 32. 4 Heb. xii. 10. 5 1 Pet. iv. 18. 6 Luke xxiil. 31. 7 Mai. iv. 1. 8 Ps. cxix. 120. 9 Comp. Judg. viii. 16. Jer. vi. 8. '« Ps. cxix. 67, 71. 11 Matt, xviii. 3, 4. 12 Phil. iii. 8. 13 Chap. ix. 8. Ps. cxii. 5, with Chap. vi. 23. Comp. Ps. xvi. 7; xcii. 12. Jer. Kxxi. 18. 116 EXPOSITION OF THE BOOK OF PROVERBS. — argues not only want of grace/ but want of understanding — brutish folly :- ' like the horse, which bites and kicks at the man. who perforins a painful operation upon him ; though absolutely necessary for removing a dangerous distemper. He is surely a brute, and not a rational creature, who has swallowed poison, and will rather suffer it to take its course, than admit the necessary re- lief of medicine, lest he should be obhged to confess his folly in ex- posing himself to the need of it.'^ O for a teachable spirit, to " sit ^•■ at the feet of our Divine Master," and " learn of Him !" 2. A good man ohtainetli favor of the Lord: but a man of loicked devices will he condemn. Goodness is " the fruit of the Spirit,"^ The good man there- fore is a man filled with the Spirit. He reflects the munificent goodness of God.' He is not only the subject, but the almoner, of grace; not only "enriched" with all blessings for himself, but "unto all bountifulness"^ for the service of his fellow-creatures.'' As a benefactor to mankind, he commands our devoted gratitude, but as a far richer reward (of grace indeed — not of debt^) he oh- taiyieth favor of the Lord.^ What are all this world's treasures compared with it?'" Is it not the joy of our salvation ;' ' our soothing mercy ;^^ our covering shield,^^ in the near prospect of eternity — our aljsorbing interest ?i^ And if here, in a world of sin, it be "hfe, yea, better than life j'"^ what will be the unclouded sunshine — ' the path of life" — " the fulness of joy in his heavenly presence — the pleasures at his right hand for evermore !"»^ The contrast to the good man is — not the man — (which alas ! may be a child of GocP'^) in whom uncked devices are found, but the man of these devices. He lives in them as his element ; his mind is set upon them. He contrives them. He follows them as his course and delight." Instead oi favor, here is condemnation justly merited. He is '■^ condemned already. ''^^^ Nay — his sting of conscience and the curse of God is present condemnation.^^ But what will it be, when the All-seeing Judge " shall be a swift witness against him !"^' 3. A man shall not be established by ivickedness : but the root of the righteous shall not be moved. The man of evil devices may prosper for a time, but he shall ?iot be established by ivickedness ; except so far as God may per- mit it, in the sovereignty of his purposes, and the judicial chasten- 1 Chap. X. 17 ; xv. 10. 2 isa. i. 2, 3. Jer. viii. 7. 3 I^awson in loco — Comp. Ps. xxxii. 9. ^ Gal. v. 22. 5 Matt. V. 44, 45. ^ 2 Cor. ix. 11. ^ See Rom. v. 7. » Luke xvii. 10. 9 Isa. Iviii. 8—11. Comp. Neh. xiii. 14, 22, 31. 1 Pet. iii. 11, 12. 10 Psalm iv. 6, 7. n Ibid. Ixxx. 19 ; Ixxxv. 6, 7. 12 Ibid. cxix. 76. i3 ibid. v. 12. Rom. viii. 31. ^ 2 Cor. v. 9, 10. '5 Psalm XXX. 5; Ixiii. 3. 's Ibid. xvi. 11. 17 1 Sam. XXV. 21, 22. 2 Sam. xi. 12—15. 18 Chap. i. 10—12 ; vi. 18 ; xiv. 17. Isa. xxxii. 6, 7. i^ John iii. 18, 19- so Isa. xlvii. 10, 11. Zech. v. 3, 4. 1 Kings xii. 25—30; xiv. 10. 21 Mai. iii. 5. Ps. 1. 16—21. EXPOSITION OF THE BOOK OF PROVERBS. 117 ing of his wrath. But how soon was the successful treason of Abiinelech/ and the Israehtish kings^ brought to an end ! Ahab strove to establish himself in despite of the threatened curse of God. He increased his family, trained them with care under the tutelage of his choicest nobility. And surely one at least out of seventy might remain to inherit his throne. But this was the vain " striving" of the worm " with his Maker." One hour swept them all away ; and not a word of the threatening fell to the ground.^ The evil device of Caiaphas also, to establish his nation by loick- edness was the means of its overthrow.* Such is the infatuation of sin ! Firm and unshaken is the condition of the righteous. Their leaves may wither in the blast. Their branches may tremble in the fury of the tempest. But their root — the true principle of life shall not be moved. They " are scarcely saved"' — not without many tossings. But they are surely saved — beyond the powers of hell to destroy. Does not thy faith — Christian — sometimes /am^ in the wearisome assaults of thy implacable enemy? Rejoice in the assurance, that it cannot fail.^ Thou art " rooted and grounded" in a sure foundation.'' " The Lord, who is thy strength" — let him be " thy song" — ' He only is my Rock and my sal- vation, I shall not be greatly moved — I shall not be moved at all.'« And how bright is this prospect for the Church ! It shall not he moved.^ Triumphant is her confidence in the day of conflict. " The gates of hell shall not prevail. No weapon that is formed against her shall prosper."'" 4. A virtuous woman is a croion to her husband: but she that maketh ashamed is as rottenness in his bones. Faithful," chaste,i2 reverentially obedient,'^ immoveable in affec- tion," delighting to see her husband honored, respected, and loved ; covering as far as may be his failings ; prudent in the management of her family,'^ conscientious in the charge of her domestic duties ;'* kind and considerate to all around her;''' and — as the root of all " fearing the Lord."'^ — Such is the virtuous ivoman — " the weaker vessel" indeed, but a woman of strength,^^ with all her graces in 1 Judg. ix. 54—57. 2 1 Kings xvi. 9, 10, 16. 2 Kings xv. 10—14. Comp. 2 Chron. xxi. 4, 13—15. 3 1 Kings xxi. 21, with 2 Kings x. 1 — 7. Compare the striking figure in the book of Job XV. 29 ; xx. 5 — 9 ; xxvii. 13 — 17. •> John xi. 49, 50, with Matt. xxi. 39—44 ; xxiii. 32—39. 5 i Pet. iv. 18. 6 Luke xxii. 31, 32. 7 Eph. iii. 7. Col. ii. 7. Isa. xxviii. 16. 8 Isa. xii. 2. Ps. Ixii. 2, 6. Comp. Micah vii. 8. Rom. viii. 31—39. 9 Ps. cxxv. 1, 2. Isa. xxvi. 1. 10 Matt. xvi. 18. Isa. Uv. 17. Comp. Zech. xii. 3. •1 Chap. xxxi. 11, 12. Ruth iii. 11. 1 Tim. iii. 11. 12 Tit. ii. 5. 1 Pet. iii. 3. 13 Eph. V. 22, 23. Tit. ii. 5. 1 Pet. iii. 1, 4—6. Comp. 1 Cor. xiv. 34, 35. 1 Tim. ii. 11, 12. '^ Tit. ii. 4. 15 Chap. xiv. 1 ; xix. 14. Tit. ii. 4. is Chap. xxxi. 27, 28. " Ibid, verses 20, 26. is Ibid, verse 30. 19 Heb. Chap. xxxi. 10. Ruth iii. U. ywn a«Vrm.— LXX. Strenua, Schultens, Fortis, Geier. The etymology of aper/j in Greek, and virtus in Latin gives the meaning 118 EXPOSITION OF THE BOOK OF PROVERBS. godly energy. Not only is she the ring on her husband's finger, or the chain of gold around his neck. That were far too low. She is his croivii — his brightest ornament' — drawing the eyes of all upon him, as eminently honored and blessed. ^ Truly affecting is the contrast of " a contentious,"^ imperious, extravagant, perhaps unfaithful wife ; in the levity of her conduct forgetting her proper place and subjection : seeking the admiration c.f others, instead of being satisfied with her husband's regard. This is indeed a living disease — rottenness in his bo?ies / marr- ing his usefulness ; undermining his happiness ; perhaps driving him into temptation, and " a snare of the devil." Let a young woman, in contemplating this holy union, ponder well and in deep prayer its weighty responsibility. Will she be a crown to her hus- band, or one that maketh ashamed 7 "Will she be what God made the woman — " an help meet,"^ or — what Satan made her — a temp- ter to her husband ?^ If she be not a crown to him, she will be a shame to herself. If she be rottenness to his bones, she will be a plague to her own. For what is the woman's happiness, but to be the helper of her husband's joy ? Oh ! let their mutual comfort be sought, where alone it can be solidl}^ found^ — in " dwelling to- gether as heirs of the grace of life."^ Better never to have seen each other, than to live together forgetful of this great end of their eternal happiness. 5. The thoughts of the righteous are right : but the counsels of the wicked are deceit. 6. The luor'ds of the wicked are to lie in loait for blood : but the tnouth of the upright shaU deliver them. 7. The joicked are oierthroum, ami are not : but the house of the righteous shall stand. The workings of good and evil are here traced to the fountain- head.^ The thoughts of the righteous — "renewed in the spirit of their mind"» — are right.^" He learns to measure every thing by the unerring rule, and to lean upon his God in the careful distrust of himself. Many indeed are his deviations. But there is an overcoming law within that, in despite of all oppositions, fixes his thoughts with delight on God and his law," and gives to them a single bias for his service. '^ Widely different are the thoughts of the wicked, ripening into counsels fraught with deceit. Such were the counsels of Joseph's brethren to deceive their father ;'3 of Daniel's enemies, under pretence of honoring the king;" of San- ballat, under the guise of friendship ;i3 of Haman, under the cover of manly courage. In the first ages of barbarism this was the primary virtue, and there- fore naturally became the generic term of virtue. 1 Perhaps there may be some allusion to the crmcn on the nuptial day.— Comp. 1 Cor. xi. 7. ^ ^ • ^ 2 Chap. xxxi. 23. Comp. Ruth iii. 11. 3 Chap. xix. 13; xxi. 9, 19. 4 Jerome aptly compares it to the worm eating into the heart of the tree, and destroy- ing it. Trapp in loco. 5 Gen. ii. 18. 6 ibW. iii. 6. Comp. 1 Kings xxi. 25. Job ii. 9, 10. "> 1 Pet. m. 7. 8 See Chap. xxiv. 9. Gen. vi. 5. 9 Eph. iv. 23. 1" Chap. xi. 23. n psalm cxxxix. 17, 18. Rom. vii. 15— 23. 12 Psalm cxxxii. 3—5. Dan. i. 8. i3 Qen. xxxvii. 18—20. » Dan. vi. 4—7. ifi Neh. vi. 2. EXPOSITION OF THE BOOK OF PROVERBS. 119 of patriotism ; 1 of Herod, under the profession of worshipping the infant Saviour." Indeed, from such " a corrupt fountain" as man's heart, what else can be expected but "bitter waters ?"3 Then look at loords — the natural organ of the thoughts. How murderous were the words of Ahithophel,'' the trap laid for our be- loved Lord f the conspiracy against the great Apostle® — l]/i>'g in wait for blood T The fiercer ebuUitions of humanity may indeed be softened down and restrained.^ Hut the principles remain the same. The fiery elements only he in slumbering cover, and often break out, wasting the very face of society. Yet even in this bursting storm the mouth of the upright preserves them.^ The wisdom of our Divine Master was an unfailing preservative.^'^ The same mouth was a cover to his upright disciples, with little of man's help, and much of man's opposition ; " None could gain- say or resist." 11 But do we not wonder at the long suflfering, that suffers the wicked thus to load the earth with such a mass of guilt and misery? Yet their triumphing is but for a moment.^^ Look at Haman — his deceitful counsels, his bloody words. He is over- thrown., and is 7iot.^^ For " shall not God avenge his own elect?"" Their house, feeble as it often is, and brought low,'' shall stand. They shall "have a place in the Lord's house,'' immoveable here,i« and in eternity.^'' Yes — those whose thoughts and ivords are up- right they shall stand, when all is sinking around — " They shall be mine, saith the Lord, in that day when I shall make up my jewels." 1^ 8. A man shall be commended according to his wisdom : but he that is of a per- verse heart shall be despised. The ordinary judgment of this world is to " put darkness for light," i» and therefore to commend according to folly, rather than according to wisdom. And yet even hated wisdom often carries its voice of conviction both to conscience and judgment, and a 7nan is com?nended according to it. Hence the elevation of Joseph'^" and Daniel -^"^^ the honor paid to David in private life f^ and the univer- sal respect shown to his wise son.^^ Our Lord's ivisdoJii was also commended — not only by the popular voice,^' but even from the testimony of his enemies.^' The wisdom of Stephen, literally 1 Esth. iii. 8—10. 2 Matt. ii. 7, 8. 3 Jer. xvii. 9. Matt. xv. 19. t 2 Sam. xvii. 1 4. 5 Luke XX. 19—21. Comp. Matt. xxvi. 59—66. 6 Acts xxiii. 14, 15; xxv. 3. Comp. Chap. i. 11—16; vi. 18. Micah vii 1 2 7 Chap. xxix. 10. Ps. xxxvii. 12, 11, 22. ' s See Rom. iii. 15, as the proof of universal and total depravity, verses 9 10 9 Chap. xi. 9. Dan. i. 1 1—13. lo Matt. xxii. 34, 35, 46. " Luke xxi. 14, 15. Acts iv. 13, 14. 12 Job XX. 5 ; xxvii. 18, 19. Psalm xxxvii. 35, 36. Comp. Chap. x. 25, 30. 13 Esth. iii. 6—9; vii. 10; ix. 10. h Luke xviii. 7. 15 1 Kings XV. 4. 2 Kings viii. 19. Psalm cxxxii. 17. Verse 3. IS Isa. Ivi. 4, 5. Comp. Chap. x. 25, 30. i7 Rev. iii. 12. is Mai. iii. 16—18. 19 Isa. V. 20. 20 Gen. xli. 39. 2' Dan. i. 17—21; ii. 46-48; v. 11, 12, 29; vi. 3. 22 1 Sam. xvi. J8; -xxm. 30. 23 1 Kings ui. 28 ; iv. 29—34 ; x. 1. 24 Matt. vii. 28, 29. 25 John vii. 46. 120 , EXPOSITION OF THE BOOK OF PROVERBS. "making his face to shine," overpowered his beholders with solemn awe.' How thrilling will be tJie commendation of ivisdom before the assembled universe !^ Who will not then acknowledge the wise choice of an earthly cross with an heavenly crown ?^ This then brings honor — Not dignity, riches, or talent, but wisdoin.^ This is the Lord's commendation. It must be right.^ It will stand for eternity. What then makes a man despised 7 Not his poverty, obscure circumstances, or misfortune. But perverseness of spirit,^ too proud to be taught, following a mad course to ruin. Perverse Nabal was desjnsed by his own family.'' And of all such, shame will be their present promotion* — their eternal doom.* 9. He that is despised, and hath a servant, is better than he that honoreih himself, and lacketh bread. < A man, who has only a competency, sufficient to have a ser- vant,^" and making no appearance, may be despised by his richer neighbors. '' But his state is better than the proud show of rank, without the means of sustaining it, or of one humbled by Provi- dence, yet unhumbled in heart.'^ Nothing is so despicable as to be proud, where there is nothing to be proud of; when a man sometimes, from the foolish vanity of keeping up appearances, de- bars himself from the common comforts of life — honoring himself, and lacking bread. Such slaves are men to the opinion of the world ! Principle is sacrificed to pride ; and men rebel against Him, who makes no mistake in his allotments, and often appoints a descent from wordly elevation as a profitable discipline.'^ Yet it is hard, even for the Christian, as Bunyan reminds us, ' to go down the valley of Humiliation, and catch no slip by the way.' We need our Master's unworldly elevated spirit" to make a safe descent. Remember — " the pride of life is not of the Father, but is of the world." '^ "Let our moderation be known unto all men," under the constraining recollection — " the Lord is at hand.'"^ How will the dazzling glare of man's esteem fade away before the glory of his appearing ! 10. A righteous man regardeth the life of Ms beast : but the tender mercies (bowels, Marg.) of the wicked are cruel. The minuteness of Scripture is one of its most valuable proper- ties. It shows the mind of God on many points apparently trivial. Here it tests our profession by our treatment of the brutes. They were given to man as the lord of the creation, for his use, comfort, and food ;'^ not for his wantonness. A righteous tnaji regardeth the life of his beast, duly attends to its comfort,'** and never presses 1 Acts vi. 10, 15. Eccl. viii. 1. 2 Luke xii. 42—44. 3 Matt. v. 11, 12. 4 2 Sam. XX. 18—22. 5 2 Cor. x. 18. 6 1 Kings xii. 16. Jer. iv. 30. Mai. ii. 8, 9. ^ 1 Sam. xxv. 17, 25. 8 Chap. iii. 35 ; xi. 2; xviii. 3. 9 Dan. xii. 2. i" Chap. xxx. 8, 9. '1 1 Sam. xviii. 23. 12 Chap. xiii. 7; xxv. 14. Luke xiv. 11. '3 James i. 10, 11. Comp. Dan. iv. 32—37. '* John vi. 15. 's 1 John ii. 16. '6 Phil. iv. 5. Comp. Mark xiii. 1, 2. it Gen. i. 28; ix. 1,2. is jbid. xxiv. 32, EXPOSITION OF THE BOOK OF PROVERBS. 121 it beyond its strength.' The brutal habits therefore, the coarse words, inhuman blows,^ and hard tyranny on the pubhc roads is disgraceful to our nature. The dehght of children in putting ani- mals to pain for amusement, if not early restrained, will mature them in crueUy, demoralize their whole character, and harden them against all the sympathies of social life. For as Mr. Locke wisel}^ observed, ' they who delight in the sufferings and destruc- tion of inferior creatures, will not be apt to be very compassionate and benign to those of their own kind.'^ Thus the tender mercies of the wicked are cruel — having no right feeling;^ only a milder exercise of barbarity ;^ and usually meted out for some selfish end.^ But why is this humanity marked as the feature of a righteous man 7 Because it is the image of our heavenly Father, who spreads his cherishing wings over his whole creation.'' As though the field of man was too small for his goodness, he regardeth the life of the heast.^ Witness the sanctions of his law,^ and the dis- pensations of his judgments.'" Nay, even did he by miraculous interference put into the mouth of the stupid ass to plead as it were the cause of the dumb creation.'' Must not then his children reflect his whole image of love?'- And is not the want of any feature of this image a mark of doubtful relationship to him ? 11. He that iilleth his land shall be satisfied loith bread: but he that followeih vain persons is void of understanding. Special honor is given to the work of tilling the laiid. God as- signed it to Adam in Paradise. '^ He chose it as the employment of his eldest son. '^ Its origin appears to have been under imme- diate Divine Teaching,'^ In ancient times it was the business or relaxation of Kings. '^ A blessing is ensured to diligence ; some- times abundant ;"^ always such as we should be satisfied with.^^ The principle applies alike to every lawful calling. Industry is an ornamental grace, '^ and a Christian obligation.*^" Most amply is its reward in the work of God. How rich is the harvest for the diligent student of the Scriptures ! Truly he shall be satisfied > Ibid, xxxiu. 13, 14. 2 Num. xxii. 27. 3 Thoughts concerning Education. * Gen. xxxvii. 26 — ^28. 5 1 Sam. xi. 1, 3. Luke xxii. 13 — 16. .Tohn xix. 1 — 4. Acts v. 41. * Acts xxiv. 26, 27. — ' We have been used to hear much of the benevolence of infi- dels, and the philanthrophy of deists. It is all a pretence. Self is the idol, and self-in- dulgence their object, in the accomplishment of which they are little scrupulous about the means. Where self is the idol, the heart is cruel. While they talk universal charity, they regard not the cruelty of robbing millions of the consolations of religion. Wlifle they clamor about reform, they would with unfeehng barbarity exult in the demolition of venerable establishments. While they speak of harmless gaiety and pleasure, they would treacherously corrupt piety, and pollute unsuspecting innocence.' — Holden in loco. ''' Ps. xxxiii. 5 ; cxlv. 9, 16 ; cxlvii. 9. ^ HjJJ xxxvi. 6, 7. 9 Exod. xxii. 30. Deut. v. 14 : xxii. 6, 7 ; xxv. 4. 10 Exod. ix. 19. Jonah iv. 11. n Num. xxii. 28—30. 12 Matt. v. 44, 45. '3 Gen. ii. 15. " ibid. iv. 2. i5 jsa. xxviii. 23--26. '^2 Chron. xxvi. 10. Comp. 2 Kings iii. 4. 'Omnium rerum ex quibus aUquid zc- quiritur, nihil est agriculture melius, nihil uberius, nihil dulcius, nihil homine libero dignius.' Such was the judgment of the Roman Moralist.— Cicero De Offic. I. xUi. "' Gen. xxvi. 12. is Chap. xiii. 23; xiv. 4; xxvii. 23, 27; xxviii. 19. '9 Chap. xxxi. 13—22. 20 -^om. xii. 11. 1 Thcss. iv. 11. 16 122 EXPOSITION OF THE BOOK OF PROVERBS. with bread. But idleness is a spot upon our royal name.^ 'The proud person,' as an old writer observes — ' is Satan's throne, and the idle man his pilloio. He sitteth in the former, and sleepeth quietly on the latter.'^ The man therefore that followeth vain persons, instead of honest labor, proves himself to be void of U7i- derstaiidins;, and will reap the fruits of his folly.^ " If he has not been faithful in the unrighteous Mammon, who will commit to his trust the true riches ?"^ 12. The wicked desireth the net of evil men: but the root of the righteous yield- eth fruit. Man is always restless to press onwards to something not yet enjoyed. The Christian reaches forth to higher privileges and in- creasing holiness.'^ The wicked emulate each other in wickedness; and if they see evil men more successful than themselves, they desire their 7iet^ — to discover their plans, in order to imitate them. Not satisfied with the honest " gain of godliness," they desire a net, in which they may grasp richer treasures of this world's van- ity.^ The history of the church strongly illustrates this energy of sin — Infidelity and Popery — one net following another with more crafty device. Such is the root of evil — fraught with destruction. But the root of the 7'ighteous yieldeth fruit — true, solid, abundant fruit ; not always visible, but always acceptable.® Dependence on Christ is the source of this blessing; necessary in order tofruit,^ and never failing to produce it.'" The spiritual branches 'are nourished and increased by the living root of God's grace and blessing.'" 13. The wicked is snared by the transgression of his lips : but the just shall come out of trouble. We have seen the intense desire of the wicked to snare others in the net. ^^ Here he is snared himself: The transgression of his lips becomes the snare of his hfe.'^ ' Many have felt the lash upon their backs for the want of a bridle on their tongues.'" Such a snare were the lips of the Amalekite bringing the tidings of Saul's death. Expecting a reward, he found his death. '^ Such also was Adonijah's deceitful petition ;'^ the hypocritical loyalty of Daniel's enemies ; ''' the fearful imprecation of the devoted nation. '® The lips 1 2 Thess. iii. 10—12. 2 Swinnock's Christuan Man's Calling, Part I. 346 3 Chap. xiii. 20. Jud. ix. 4. 2 Sam. xv. 11 ; xviii. 7. Acts v. 36, 37. * Luke xvi. 9. 5 phil. iii. 12—14. 6 Ps. X 8—10. Jer. v. 26—28. Hab. i. 15, 16. ■? 1 Tim. vi. &— 10. 8 Ps. vi. 8 ; xxxviii. 9 ; Ivi. 8. Mai. iii. 16, 17. 9 John XV. 4. Rom. vii. 4. It was the remark of a venerable relative of the writer's, who was never suspected of enthusiasm — ' As surely as the vine-branch can have no powers, independent of the root; so surely cannot the Christian think, act, or live, as such, but only so far as he derives his abihties from the stock, on which he is engrafted.' The Rev. William .tones' (Navland) Enquiry upon the Spring, p. 36. 10 John XV. 5. 11 Diodati. i2 Verse 12. 13 Chap, xviii. 7. Ps. Ixiv. 8. " Henry in loco. is 2 Sam. i. 2 — 16, also iv. 5—12. 16 1 Kings i. 51—53 ; ii. 13—25. i7 Dan. vi. 7, 8, 24. 18 Matt, xxvii. 25. EXPOSITION OF THE BOOK OF PROVERBS. 123 of the lulcked miss their mark, and become the instruments of his ruin.' On the other hand the godly exercise of tlie hps often dehvers out of the trouble^ into which the wicked rusli headlong.^ The noble confession of Caleb and Joshua brought them safe out of the trouble^ which was frowning upon their rebellious brethren.^ And even when the just "are overtaken with" a transi^ression of the lips, still their faithful God makes a difference. He will not in- deed wink at sin in his own children.^ But while his covenant provides stripes for their transgressions, it ensures deliverance in the end.^ Thus a presumptuous confidence is restrained, and a humbling, self-abasing, tender confidence is established. 14. A man shall he satisfied with good by the fruit of his mouth: and the recom- pence of a man^s hands shall be rendered mito him. We have seen the snare of the tongue. Here is its blessing, not to others* only, but to ourselves. Have we the mark of " the saints of God, to speak of the glory of his kingdom V" What a dignity will this grand subject give to our conversation ! What a preser- vative from that frivolous " talk of the lips, which tendeth only to penury !"^ What a tone of elevation to our whole character !^ How shall we be satisfied with good by the fruit of our consecra- ted lips I^" When our God becomes not our visitor, but our inmate ; the fruit of our mouth is no artificial effort, but " out of the abun- dance of the heart." From the devotedness of the lips flows the ready exercise of the hands. For is not every member of the body his purchased pos- session?'' And here also is a sure recompence. For who ever " served God for naught?""^ " He is not unrighteous to forget our work and labor of love. A cup of cold water given to a disciple in his name shall in no wise lose its reward."'^ The meanest exer- cise of love will be abundantly and eternally recompensed. 15. The way of a fool is right in his own eyes: but he thai hearkeneth unto counsel is wise. ThefooVs conceit hinders his wisdom.'^ A discouraging case I'^ His way is right in his own eyes.^^ He needs no direction, asks no counsel, is stubborn in his own way, because it is his own,"" and follows it to his own ruin. His chief danger is his security.'^ There may be no flagrant sin — nothing that degrades him below the level of his respectable neighbor. He has no doubt of heaven. Instead of the way being so narrow, that few find it ;'^ in his view it is so easy of access, that few miss it. Thus all his religion is 1 Ps. XXXV. 8. 2 Jer. xxvi. 12 — 16. 3 Num. xiv. G— 10, 22—24. ^ Amos iii. 2. 5 Psalm Ixxxix. 32, 33. Corap. Gen. xii. 11—20; xx. 12—16; xxvi. 7—11. 6 Chap. x. 20, 21. ^ Psalm cxlv. 10, 1 1. » Chap. xiv. 23. 9 Mai. iii. 16, 17. i" Chap. xiii. 2 ; xiv. 14; xv. 23; xviii. 20, 21. " 1 Cor. vi. 19, 20. '2 Job i. 9, 10. Mai. i. 10. '3 Heb. vi. 10. Matt. x. 42. 14 Job xi. 12. '5 Chap. xxvi. 12. Eccles. iv. 13. '« Chap. xvi. 2. 17 Jud. u. 19. '8 Deut. xxix. 19. John ix. 43. " Matt. vii. 14. 124 EXPOSITION OF THE BOOK OF PROVERBS. self-delusion.^ 0 my God, save me from myself — from my own self-d eceitf ulness. What a proof of wisdom is a teachable spirit ! What an excel- lent means of increasing it!^ Was not Moses wiser for hearken- ing to Jethrd's counsel ;^ and David for listening to the restraining advice of Abigail V How precious then to the child of God is the office of the Divine " Counsellor !"^ How wise the reverential faith, that hearkens to his counsel ! Whom does he ever disap- point ? Whom does he upbraid V 16. A fooVs wrath is ■presently (in that day, Marg.) known: but a prudent man cover eth shame. Let the tongue be ever under discipline. An unbridled tongue is the proof of an unrenewed heart.'' But specially never let it be loose in a moment of wrath. How readily is the fool known by his wrath ! He has no command of himself. On the first rising, he bursts out with an ungovernable impulse.^ Truly is wrath called shame. For is it not a shame^ that unruly passions should as it were trample reason under foot, disfigure even the countenance, and subjugate the whole man to a temporary madness?'' What else were Saul's unseemly sallies against David and Jonathan ; '° Jezebel's boiling rage against Elijah ;" Nebuchadnezzar's unreason- able decree to kill his wise men, because they could not interpret his vision ?^^ Yet far more painful is the sight of the fooVs wrath in the chil- dren of God ; in Moses, the meekest of men ;'^ in David, " the man after God's own heart;"" in "Asa, whose heart was perfect with God all his days."''' Nothing more excites the scoff of the ungodly, than the sight of these gross ebullitions, which Divine grace ought to restrain. But what is " man in his best estate," if left to him- self ! animated with the spirit of a wild beast ! in that day he be- comes an object of shame. '^ Self-control, that covers the shame^ and represses the rising fer- mentation, is true Christian 'prudence.^'' Even as a matter of policy, it is most commendable.'^ But as a gracious principle, it is indeed a victory more honorable than the martial triinnph;'^ not only subduing our own spirit, but melting the hardness of our ad- versary.'^'' Do we feel our temper at any time ready to rise? Cry instantly to Him who quiets the storm.^' Keep before our eyes his blessed example, " who, being reviled, reviled not again ;'"^^ and be what we behold. ^^ 1 Chap. xiv. 12. 2 Chap. i. 5 ; ix. 9. ^ Ex. xviii. 14—24. 4 1 Sam. XXV. 23—32. 5 Isa. ix. 6. « James i. 5. 7 Ibid, verse 26; iii. 2. s chap. xiii. 16; xiv. 17, 29; xxv. 28; xxix. 11. 9 Dan. iii. 19. i" 1 Sam. xviii. 10, U ; xix. 9—11 ; xx. 30—34. 11 1 Kings xix. 1, 2. '2 Dan. ii. 12, 13. Comp. 2 Kings vi. 31. Esth. i. 12. 13 Num. xii. 3; xx. 10, 11. » 1 Sam. xxv. 33. 's 2 Chron. xv. 17; xvi. 10 16 Chap. xvii. 12. " Chap. xxix. 11. Comp. Jude 2, 3. 1 Sam. xvii. 29, 30. 18 1 Sam. X. 27. " i" Chap. xvi. 32. Comp. xix. 11 ; xx. 3. 20 Rom. xii. 18—21 21 Matt, viii, 26. Psalm Ixv. 7. 22 1 pet. ii. 23. 23 2 Cor. m. 18. EXPOSITION OF THE BOOK OF PROVERBS. 125 17. He that speafceih truth slieweth forth righteousness : but a false ivitncss deceit. This proverb may appear almost too obvious to need remark. But tlie Scripture not only sets out what is deep and searching-, but stamps the every-day truths with the seal of God for our more reverential obedience. Yet there is here more than lies on the sur- face. It might seem enough for a faithful witness to speak truth. But no — he must show forth righteousness; what is just, as well as what is true. The best-intentioned purpose must not lead us to conceal what is necessary to bring the cause to a righteous is- sue ; " rejoicing not in iniquity, but rejoicing in the truth.'" A false ivitness does not always deal with open lying, but with deceit — ^truth misrepresented, concealed, and thus turned into false- hood. Thus was Doeg a false witness against the priests. He states the fact, but with his own perverse interpretation.'^ The false iDitness condemned our Lord by a similar perverse miscon- struction of his words.3 Oh, cherish a deep abhorrence of deceit in all its forms and beginnings.^ Christian obligation and privi- lege alike forbid it.^ Truth and deceit are not mere moral qua- lities, but the distinctive mark of the two classes of the world. Look to it, that the broad stamp of truth and righteousness brings out the testimony— "Behold ! an Israelite indeed, in whom is no guile."® 18. There is that speaketh like the piercings of a sivord : hut the tongue of the ivise is health. Who has not felt the piercing of false, unkind, inconsiderate speeches ? How keenly have the servants of God suffeied from this siDordr Many will speak daggers without compunction, who would be afraid to use them. Surely it was not without rea- son, that our Lord charges an angry word or tongue with the guilt of murder.^ The source of this mischief demonstrably shows its malignity. " The tongue is a fire, a world of iniquity, and it is set on fire of hell.'"'^ Indeed, 'a great. and almost incredible calamity is it, that man, who was created for humanity, should be so corrupted, that no animal in the world is more ferocious and malignant."" Yet is the little member no less powerful to heal than to wound. It gives instant healing to the piercings of the sivord,^^ even to the very wound, which it may have been constrained to inflict. •- But it is the tongue of the tvise that is health. Its unrestrained and unregulated vent might be hurtful. Wisdom is the guiding 1 1 Cor. xiii. 6. 2 I Sam. xxi. 1—7, with xxii. 9, 10. 3 Matt. xxvi. 60, 61, with John ii. 19—21. 4 chap. xiii. 5. Ps. cxix. 163. 5 Eph. iv. 22, 25. 6 John, i 47. '' Job xii. 1—3; xiii. 4 ; xvi. David, Psalm xiii. 10; lii. 2; Iv. 21; Ivii. 4; lix. 7; Ixiv. 3; cxl. 1—3. Jeremiah xviii. 18—23. Lam. iii. 14. Paul, 2 Cor. x 1—11: xi. 11, 12. 8 Matt. V. 21, 22. 9 James iii. 6. i" Daille on Col. iii. 8. " Jud. viii. 1—3. 1 Sam. xix. 1—7 ; xxv. 22—33. *2 Psalm cxli. 5. Comp. the healing counsel, 2 Cor. ii. 6—11. 12G EXPOSITION OF THE BOOK OF PROVERBS. principle ; — not a loose loquacity ; but a delicate discriminating tact, directing us how, when, what, to whom to speak ; sometimes repressing; sometimes quickening: " the tongue of the learned, to speak a word in season to him that is weary."' This is no nega- tive responsibility. It is not enough, that there is no poison in the tongue. It must be healing : not only purified from " corrupt conununication," but " ministering grace unto the hearers."^ What need have we of the "■ indwelling of the word in all wisdom," that m "teaching and admonishing one another, our speech may be always with grace," wholesome and edifying, to the glory of oui common Lord !^ 19. The lip of truth shall be established forever ; but a lying tongue is but for a moment. How important is it to eye eternity m all our words ! Truth would then be seen in its permanent value and results. The pro- fession may bring us into present trouble.* But its lips shall be established forever. Who will gainsay the Martyr's testimony — ' Be of good comfort. Master Ridley ; play the man. We shall this day light such a candle by God's grace in England, as I trust, shall never be put out 'V^ The lip also of the faithful Minister of God is established forever. For " whatsoever he binds and loosens on earth, shall be bound and loosened in heaven."^ Truth then is eternal. Lying, even if it suits our purpose as an easy escape from difficulty (a miserable — short-lived policy !) is but for a moment.'' Nay — should it escape detection for a whole life ; yet with eternity before us, what a moment it is. And what will be the relief of this short moment under the tremendous wrath of God T We observe in Gpd's own people their momentary es- cape from trouble followed by shame and confusion.^ In the un- godly, the fruit of Gehazi's lie was the pleasure for a moment. The shame endured unto the end."^ Under the same withering curse will the lying tongue of false teachers pass away;" while truth remains constant. ' None are so visibly blasted, as those who make no conscience of a lie."^ Children ! ponder it well — eternity is at once the gain of truth, and the cost of a lie.'^ But oh ! the infinite diflference between this eternity — in heaven or in hell ! 20. Deceit is in the heart of them that imagine evil : but to the coimsellors of peace is joy. 21. There shall no evil happen to the fust: but the wicked shall be filled with mischief. 22. Lying lips are abomination to the Lord: but they that deal truly are his delight. The principle of deceit is here traced to its fountain — the heart. How early it is found there, the first lispings of infancy too plainly 1 Isa. 1. 4. 2 Eph. iv. 29. 3 Col. iii. 16 ; iv. 6. 4 Matt. X. 32—39. s Foxe, vii. 550. s Matt. xvi. 19. John xx. 23. 7 Psalm Iii. 4, 5. 8 Rgv. xxi. 8; xxii. 15. 9 Abraham, Gen. xx. 1 — 16. Isaac, xxvi. 1 — 10. Peter, Matt. xxvi. 69 — 75. 1" 2 Kings V. 25 — 27. The momentary advantage of the Giheonite's he unfoIJowed bj shame. Jos. ix. » 2 Tim. iii. 6—9. 12 See Matthew Henry's Life, Chap. xiii. " Psalm XV. 1, 2, with Rev. xxi. 8, ut supra. EXPOSITION OF THE BOOK OF PROVERBS. 127 prove. A lie is ready upon the lips of a child, when the tempta- tion is presented to it ; when nothing is to be gained by it but the hateful pleasures of sin. Yet though deceit is the native fruit of the heart, all are not equally ready in imagining euiZ— "inven- tors of evil things."! ^j^^ principle is not equally active, or equal- ly developed in all. But when it does operate, the wicked are filled with mischief, and reap the full harvest in disappointment and ruin.*^ ■ c i How frightful also is it to remark the outward expression ot de- ceit in lying lips ! Diversified indeed are its forms— falsehood, exaggeration, coloring, wilful perversion, wrong impressions pro- duced or encouraged. 3 But all these forms have the deep mark— abomination to the Lord.' With this sin were Ananias and Sapphira hurried into eternity.' And fearfully does a righteous God, even in " forgiving his offending child, take vengeance on his inventions.''^ The wilful liar proves his parentage,^ and will be classed in eternity with all tliat is hateful.^ So, truly (and it is a sentence worthy of not only children, but of all men to ponder^) are lying lips an abomination to the Lord. Here however is peace— the contrast of evil inventions : and to them "that seek" and pursue it there is joy.''' Interested them- selves in "the counsel of peace,"'* they are counsellors of jjeace, breathing their Master's spirit of peace and love.'^ A blessed office indeed is it, to pour in the balm of peaceful counsel upon irritated feelings. They will meditate ; explain and cover with considerate prudence all the little causes of excitement. They will bring out the strong and unchangeable obligations of brotherly love. They will seize" the happy moment of softening, to rekindle confidence- Happy indeed are they in the joy of their own conscience— in their dignity as "the children of God,"'^ in the rich harvest of their Christian exertions." Instead of being filled tvith mischief no evil shall happen to them. Evil, whenever permitted, will be- come their good.'' They shall be supported in it," delivered out ot it, '' sanctified by it. '' Its sharpness will pierce their corruptions. Its bitterness will wean them from the creature. Its furnace will 1 Chap. xiv. 22. Micah ii. 1. Rom. i. 30. 2 Esther vii. 10. Job v. 12, 13. Jer. ix. 6—9 ; xiii. 12—14. ^ , • u- 3 ' One common but most responsible instance of this,' (observes Mr. Goode in his valuable Sermon on this text,) ' is instructing servants to say—' Not at home: Great is Vneir cruilt who thus tempt a fellow-creature to utter a palpable untruth tor the palpable conve^nience of a Master. No Christian servant will consent to tit-file his conscience by ficquiescintr in any such iniquity. ' It is a matter of common consent, and every one understan(fs it.' Be it so— it is untruth still, and lying lips are abomination to the Lord. Moreover, if it he so generally understood, and admitted without offence; then how much more honorable and Christian to say at once—' We are engaged. We wish to be alone.' Who that accepts one excuse,, will not readily accept the other. 4 Chap. vi. 16, 17. Psalm v. 6. ^ Acts v. 1— 10. 6 Ps. xcix. 8. Comp. the example of Jacob. Gen. xxvu., with xxxvu. 6\.—6J. David's lie punished with such dreadful results. 1 Sam. xxi, 2; xxu. 18, IJ. ■> John viii. 44. 8 Rev. xx. 8. " Lavater in loc 10 1 Peter iii. 10, 11. " Zech. vi. 13. Isa. liv. 10. '^ Col. i"-.14, Ij- 13 Malt. V. 9. 1* James iii. 17, 18. f Rom. viu. 28 16 1 Cor. X. 13. 17 Ver. 13, with Psalm xxxiv. 19. '^ Psalm cxix. 67, 71 128 EXPOSITION OF THE BOOK OF PROVERBS. mould them into the image of their Lord. Thus, what to the un- godly would be a mass of sorrow, to the just becomes a world of blessing. Freedom from deceit is their broad mark in the promiscuous crowd. They not only speak, but they deal^ truly ; uniform in light and life.' They bear the image of a God of truth, and he delights in them.- " They are children that cannot lie. So he is their Saviour.'"^ 23. A prudent man concealeth knowledge: but the heart of fools froclaimeth foolishn-ess. Knowledge is a talent to be wisely — not promiscuously — com- municated.^ In Scriptural knoivledge indeed there must be no concealment of fundamental truths ]^ or in declaring on suitable occasions the gracious dealings of God with our own souls.^ Yet every truth is not fitting for every person, or for every time,'' Our blessed Lord charged upon his disciples the prudent concealment of knowledge., after his example, till a more favorable season.* The Apostle concealed his knowledge for fourteen years, and even then mentioned it reluctantly, to vindicate his own rightful claims of Apostleship.^ Elihu, though "full of matter," and longing to give vent, yet concealed his knoivledge, till his elders had opened his way.'" Here was genuine humility — godly prudence. Circumstances also may sometimes jrrudently dictate conceal- ment. Abraham spared the feelings of his family, and cleared his own path, by hiding the dreadful message of his God.'' Joseph concealed his kindred for the discipline of his brethren.'- Esther, from a irrudent regard to consequences to herself.'^ Nothing can justify a|)eaking contrary to the truth. But we are not always obliged to tell the whole truth. Jeremiah answered all that he was bound to speak; not all that he might have spoken.'* In all these cases " the wise man's heart will discern both time and judg- ment ;"'^ yet always in the exercise of a tender conscience and an ardent love for truth. The fool however everywhere proclaims his foolishness.^^ He imprudently opens his heart. '^ He is dogmatical in dispute, when wiser men are cautious. He will be teaching, when he ought to take the learner's place ; his self-confidence proclaiming his emptiness.'^ Self-distrust and humility are most important to en- able us to improve the gifts of God for his glory. 1 John iii. 21. 2 chap. xi. 1. 3 Isa. Ixiii. 8. Comp. xxxiii. 15, 16. Psalm xv. 1,2. i Chap. ix. 8. Matt. vii. 6. s Psalm xl. 9, 10. 1 Cor. ii. 2; xv. 3. 6 Psahn Ixvi. 16. 7 Eccles. iii. 7. Amos v. 13. 8 Matt. xvi. 20 ; xvii. 9, with John xvi. 12. » 2 Cor. xii. 1—6. 10 Job xxxii. 18, 19, with 4—7. " Gen. xxii. 1—5. Comp. Moses' conduct, Ex. iv. 18. '2 Gen. xlii. 7, 21. 13 Esther ii. 10, 20. " Jer. xxxviii. 15—27, with xxxvii. 18—20. 15 Eccles. viil. 5. Chap. xv. 2; xxix. 11. 16 Chap. XV. 2 ; xxix. 11. Ecc. x. 3, 12—14. Comp. Ecclus. xx. 7. 17 Judir. xvi. 17. IS 1 Tim. vi. 3, 4. EXPOSITIOX OF THE BOOK OP PROVERBS. 129 24. The hand of the diligent shall bear rule : but the slothful shall be under tribute. Diligence is tlie ordinary path to advancement. Pharaoh requi- red men of activity for the charge of his cattle.' Solomon for the administration of his kingdom.^ This was Joseph's road to hearing rule.^ But if it does not raise in the world, diligence will always connnand influence in its own sphere. In the Gospel " the faithful steward is made ruler over his Lord's household."^ The active tra- der bears rule over many cities.^ Diligence, therefore, is not a moral virtue separate from religion, but rather a component part of it.'' From the love of ease, the people of God — instead oi bearing rule — were continually under tribute.'' The same slothful spirit still brings man under bondage. ' He is perpetually needing counsel of others, and hanging upon it.'^ In the grand concern, he is the slave of his own lust: in the worst service, under the most degrading ty- ranny ; " wicked"' because " slothful" and " cast out, and condemned as an unprofitable servant."^ Christian Professor ! tremble at this re- sponsibility of doing nothing ; of living for thine own ease; neglect- ing the great object of life — the only object that tells upon eternity. 25. Heaviness in the heart of man makeih it stoop ; but a good word maketh it ' This maxim points out an easy and cheap way of being use- ful""— the cheering efficacy of a good word to a stooping heart. And how full is the Gospel of these good words ! Is it distress for sin ? " Come unto me, all ye that labor and are heavy laden ; and I will give you rest.'"' Is it the pressure of affliction? How good is the word, " that speaketh unto us, as unto children ;" warning us neither to "despair nor to faint under, the chasten- ing of the Lord !'"^ Is it despondency? — Oft is the good word repeated — " Fear not.'"^ Know we not the voice — " It is I ; be not afraid?'"* Human sympathy may give temporary relief. But ' that was the grace, softer than oil, sweeter than roses, which flows from the Saviour's lips into the sinner's wounds ; and, being poured into the contrite heart, not only heals, but blesses it, yea, and marks it out for eternal blessedness. Oil ! how sweet is the voice of pardon to a soul groaning under the burden of sin !"^ David, but for these good words, "would have perished in his af fliction.'"® What beside made glad thejailor^s drooping heart ?"' Precious indeed is the privilege, when a Christian strengthens the weak hands "with a good word of God ;'"^ when he takes his 1 Gen. xlvii. 6. 2 i Kings xi. 28. 3 Gen. xxxix. 3—6 ; xli. 38- 44. Comp. Chap. xxii. 29. * Matt. xxiv. 45 — 47. s Ibid. xxv. 21 — 23. 6 Rom. xii. 11. ^ Jud. iii. 8, 12; iv. 2. 8 Datlie in loco. ' The slothful shall become subservient to others.' French and Skinner's translation of Proverbs with notes, 1831. Corap. Chap. x. 4; xi. 29. 9 Matt. xxv. 26—30. i" Scott. " Matt. xi. 28. '2 Heb. xii. 5. with Chap. iii. 11. '3 isa. xH. 10, 14; xliii. 1. " Matt. xiv. 27, 31. is Leighton's Meditations on Ps. cxxx. 4? " Psalm cxix. 92. " Acts xvi. 28—34, also ii. 37—47. '« Isa. xxxv. 3, 4. 17 130 EXPOSITION OF THE BOOK OF PROVERBS. chair by the mourner's side, and " comforts him with the same comfort, wherewith he himself is comforted of God."^ Precious is the ministry of the gospel, commissioned with the gladdeiiing word to the heavy of heart.^ Yet more precious the office of the beloved Saviour, "gifted with the tongue of the learned," and filled with the unction of the Spirit, for the express purpose of " comforting them that mourn."^ How tenderly did he perform this office, let his last sermon testify.* See then the provision for joy — so rich, so free, so ready. Beware — "lest Satan should get advantage" by a brood- ing spirit.^ Ponder thy obligation and thy privilege to " rejoice in the Lord."« 26. The righteous is more excellent (abundant, Marg.) than his neighbor: but the way of the wicked seduceth him. God and the world are at issue in their estimate of his own peo- ple. The righteous is low indeed in man's scale. Yet is he tiiore excellent in character — more abundant in privilege — not only than the wicked, but than his neighbor, be his external advantage and endowments ever so great. Look at his birth, a child of God ;' his dignity, a King;^ his connections, a member of the family of heaven;^ his inheritance, a title to both worlds i^" his food, the bread of everlasting life;" his clothing, the righteousness -of the Saviour; '2 his prospects, infinite and everlasting joy.'^ Mark the honor which his God puts npoii him. He is the fulness of Christ;" "the temple of the Holy Ghost,"'^ throwing the splendor of Solomon's temple into the shade. '^ Angels, while "beliolding the face of their Father which is in heaven," count it an honor to "minister to him as an heir of salvation."^' How can his neigh- bor's most exalted privileges compare with his? Contrast his high walk with God in "the holiest ;"^^ his heavenly profession before men ]^^ his Christian victory over himself"" — with his grovel- ling neighbor. For ' what an unprofitable drudgery is the service of the greatest prince in the world, in comparison with the work of a poor Christian, that liveth in communion with God !'^' And then — passing to the last contemjilation — see him in the full enjoyment of his present prospects—" carried by the angels into Abraham's bosom f^"^ " entering into the joy of his Lord ;"-2 welcomed before the assembled world ;2* then fixed on the throne of his Lord'^' — to be with him^^— near him"— Uke him^^— for ever— what are his neighbors prospects, but as hell compared with heaven?-^ Can 1 2 Cor. i. 4. 2 Job xxxiii. 19—25. Isa. xl. 1, 2. 3 Isa. 1. 4 ; Ixi. 1, 2. < John xiv— xvi. 5 2 Cor. ii. 7—11. Comp. Chap. xv. 13; xvii. 22. 6 Phil. iii. 3; iv. 4. 1 Thess. v. 16. "< John i. 12, 13. 1 John iii. 1. 8 Rev. i. 6. 9 Heb. xii. 22, 23. i" Matt. v. 5. 1 Cor. iii. 22, 23. 11 John vi. 35—58. 12 Isa. Ixi. 10. i3 Ihid. xxxv. 10. " Eph. i. %\. 15 1 Cor. vi. 19. '« Isa. Ixvi. 1 , 2. 17 Matt, xviii. 10. Heb. i. 14. is Heb. x. 19, 20. ^ '^ Phil. ii. 15, IG ; iii. 20. 20 Chap. xvi. 32. Matt. xvi. 24. 21 Manton on Psalm cxix. 45. 22 Luke xvi. 22. 23 Matt. xxv. 21, 23. 21 jbid. v. 34. 25 Rev. iii. 21. 26 John xii. 26; xiv. 2, 3. 27 Rev. vii. 15. 28 1 John iii. 2. 29 chap. xiv. 32. Matt. xxv. 34, 41. EXPOSITION OF THE BOOK OF PROVERBS. 131 we doubt this testimony — The righteous is tnore excellent than his neighbor 7 — ' A Christian is the highest style of man.'' The way of the loicked, is more pleasant to flesh and blood — more generally approved. Hence it easily seduces him with the appearance of the right way,^ and blinds him to his own ruin.^ Let me weigh my path most carefully — With whom am I walking ? In what way ? 27. The slothful man roasteth not thai which he took in hunting : but the suh- stance of a diligent man is precious. How miserable and ruinous is the habit of sloth ! It is a dead palsy, under God only to be checked by early discipline and con- stant resistance. Sometimes however the man makes a vigorous and successful effort. He rouses himself even to the toil of hunt- ing. But his fit of exertion is soon over. He cannot be at the pains of preparing his prey for his repast.^ He leaves it to others — perhaps even to his dogs ; and quickly relapses into his beloved habit. Is no't this a graphical picture of the slothful professor 1 He will take up religion under a strong excitement. He begins a new course, and perhaps makes some advances in it. But, " having no root in himself," his good frames and resolutions wither away.^ — The continued exertion required ;* the violence that must be done to his deep-rooted habits ; the difhculties in his new path ; the in- vitations to present ease ; the delusive hope of better success at a future day — all these hang as a weight upon his efforts. So that — not knowing the only secret of resistance to his powerful enemy — earnest and persevering prayer — he grows slack, and with just life enough to feel himself dying, he sits down upon his little attain- ments— thus virtually throwing them away — content to lose heaven itself, if it is to be gained at such a cost.'^ What use — Professor ! is it to make an effort if you do not seek the grace of perseverance ? No present blessing can be enjoyed without grasping something beyond.^ Godliness without energy loses its full reward.''^^ Such is the reward of the diligent — ^real substance,^" precious, as the fruit of his toil ; preserving what he has gained, and there- fore increasing his substance.^^ Unwearied exercise has doubled his talents, and conquered his difficulties. Here — Christian — is success indeed. Live more in thy work — " Spend and be spent" in it. Thy privileges will be enlarged. Thy substance will be enriched. Thy God will be honored. ^^ Thy crown will be se- cured. ^^ 28. In the ivay of righteousness is life : and in the pathway thereof there is no death. Much is said in this chapter in praise of righteousness. Here it 1 Young. 2 Chap. xiv. 12. 3 Isa. xliv. 20. 4 Contrast Gen. xxvii. 30, 31. 5 Matt. xiii. 20. 21. « Ibid. xi. 12. 7 Chap. xiii. 4; xxi. 25; xxvi. 15. 8 phil. iii. 12—14. * 2 John 8. 10 Chap. viii. 21; xv. 6, 16. » Matt. xxv. \&, 28, 29. 12 John XV. 8. Phil. i. 11. "2 Peter i. 5—11. T§^ EJ^POSiTION OF THE BOOK OF PROVERBS. is' crowned with " life and immortality."' So clearly did the wise man see beyond this dying world ; and catch the sunbeams of glory *'' brought to light by the Gospel. "2 The way of right eous- ne^sis the way of God's salvation,^ in which his children come to Mm J the *way of his commandments, in which they love to walk with him. ^ Not only is there life in the end — but a present life'-^ a passage from death unto life eternal.^ ' Those who seek after j'ig/itBousiiess preserve and increase in themselves the spiritual life* of God's grace, and of the presence of his Spirit, and so attain to life everlasting.''' Thus the life of grace is possessed, and the life of glory |s secured. It is "hid with Christ in God;"* so that — " Because I live, ye shall hve also."® In this pathway there is no death.^° The curse of the first death hath passed away. '■ ' The power of " the second death cannot hurt.""^ "The body is dead because ofsin."'^ Yet it "sleeps" rather than dies undef the care of Jesus. '* "Surely the bitterness of death is past.'"' Now, " O death ! where is thy sting !"'^ Sheath- ed in the body of Jesus. And is not this cheering privilege — this glorious hope — an infinite recompence for all the crosses of the way J Contrast the ways of sin — full of death ^^ — ending in death eternal.'^ Then wonder at the multitudes "loving death."^® Pity — pray for them — "pull them out of the fire. "2° Adore the riches and power of Sovereign grace, which has saved you from ruin, and brought you to righteousness — to life — to salvation . CHAPTER XIII. 1 . A wise son hearefh his father's instruction : but a scorner heareih not rebuke. Such a wise son in filial reverence was Solomon himself^' The connection however oi instruction loith rebuke mainly points us to that instruction, which is obtained by disciplined^ Here then we turn to our great Exemplar. Was not hea j^i^e^o?!, when hisears were opened to his Father's discipline P^ How did he condescend to this painful school to " learn obedience !"^^ How good is it in 1 ' In the path of righteousness is life — yea — the highway is immortality.' MS. Translation of Proverbs by the late Dr. Good. See also Schultens. 2 2 Tim. i. 10. 3 John xiv. G. 4 isa. xxxv. 8. 5 Chap. viii. 35; x. 16; xi. 19. e John v. 24. Rom. vi. 23. ^ Diodati. 9 Col. lii. 3. 9 John xiv. 19. J" John viii. 51 ; xi. 25. 11 Rom. V. 21. 12 Rev. ii. 11 ; xx. G. i3 Rom. viii. 10; v. 12. Gen. iii. 19. •4 Acts vii. 60. 1 Thess. iv. 14. i5 l Sam. x-v. 32. is 1 Cor. xv. 55. 17 Chap. xxi. 16. Rom. viii. 6. Eph. ii. 1. 1 Tim. v. 6. 18 Chap. ii. 16—18; v. 3—5; vii. 26, 27; ix. 18. Matt. vii. 13. Rom. vi. 21, 23. 19 Chap. viii. 36. 20 jude 23. 21 chap. iv. 1—4. 22 Chap. xii. 1. Schultens. 23 isa. 1. 4, 5. 24 Heb. v, 8. EXPOSITIOX OF THE BOOK OF PEOVEEBS. 133 our daily practical walk to keep our eyes steadily fixed on him ! Is it not the pathway to heaven to follow Him closely in this child- like habit ? But the proud spirit does not easily bend. The son, who never heard his father's ms^n^c^io^i with deference, will soon take "the scorner^s seat.''^ When rebuke becomes necessary, he hears it not ;^ turns from it to his own course — at the extreme point from wisdom ;3 on the brink of ruin ;^ carrying about him a fearful mark of reprobation !' Let me remember if I am reluctant to hear the faithful rebuke of men, I am prepared to resist the rebuke of God. And how soon may this stubborn revolt bring his lono--suf- fering to an end,^ and my soul to destruction !'' ' From hardness of heart, ^nd contempt of thy word and commandment, Good Lord, deliver me.'^ 2. A man shall eat good by tile fruit of his mouth: but the soul of the transgres- sors shall eat violence. The first clause has been lately put before us.^ But let it ever be fresh upon our minds, that if the Christian is walking with God, his tongue will pour out godly communication. Whatever be the effect on others, at least his own soul will be warmed, refreshed, and edified. He shall eat good bi/ the fniit of his mouth. Never shall we carry upon our lips that Beloved Name to our fellow-sin- ners in simplicity, but its " savour" to our own souls will be " as ointment poured forth.'"" We shall feed ourselves in the Christian distribution of the heavenly manna. The transgressor also eats thefrziit of his ?n.outh — yet not good. His soul sets his tongue on a flame. He loves violence — and therefore eats it to his own ruin.'' " Death as well as life are in the power of the tongue.'"^ Let us look, that it be under the influ- ence of Divine grace, restrained from evil, disciphned for usefulness, the fruitful instrument of our own happiness. 3. He that keepeth his wMuthkeepeth his life: but he that openeth wide his lips shall have destruction. The last Proverb contrasted a fruitful and mischievous — this a cautious and ungoverned tongue. "Keep thine heart." '^ This guards the citadel. Keep thy mouth. This sets a watch at the gates. If they be well guarded, the city is safe. Leave them un- protected— Thus was Babylon taken. ' He that looketh carefully to his tongue takes a safe course for preserving A i^ ///e, which is oft in danger by much and wild talking."^ Think before we speak— ponder our words — their substance, manner, time, place, audience. The unruly member needs a strong bridle, and a strong hand to hold it.'s — Though it be necessary to open our hps, yet to open them 1 Ps. i. 1. 2 Chap. XV. ]'3. 3 chap. i. 7, 8 ; xii. 1 ; xv. 5. 4 Chap. XV. 10; xxix. 1. 5 i Sam. ii. 25. fi 2 Chron. xxxvi. 15, IG. "^ Jer. V. 3. Zeph. iii. 2. « Litany. s Chap. xii. 14. i" Can. i. 3. » Psahn Ixiv. 8. '2 Chap, xviii. 21. is Chap. iv. 23. » Bishop Hall, Chap. xxi. 23. Psalm xxxiv. 12, 13. »5 James iii. 2, 3. 134 EXPOSITION OF THE BOOK OF PROVERBS. wide — to let all come out — is a fearful hazard.^ For if "in the multitude of words there wanteth not sin,"^ sin must bring us with- in the jaws of destruction. " Set a watch, O Lord, before my mouth ; and keep the door of my lips"3 — was the prayer of one, who knew the danger of an un- governed tongue, and the only way to lame it. Shall we not call in God's help, in the recollection that the great tempter is always at hand? How often has our unguarded tongue "given place to the devil,"^ and " grieved the Holy Comforter ?"^ How much more matter do we make for repentance by our speaking than by our silence ! Apply the practical power of faith to this besetting evil; quickening watchfulness and prayer, self-abasement and self-dis- cipline, godly fear and energy of conflict. 4. The soul of the sluggard desireth, and hath nothing : but the soul of the dili- gent shall be made fat. Another vivid contrast of the sliiggar'd with the diligent !^ — The sluggard desires the gain of diligence without the diligence that gains. He would be wise without study, and rich without labor. His rehgion is of the same heartless character. He desires to overcome his bad habits, — to enjoy the happiness of God's people. So far well. Desires are a part of religion. There can be no attainment without them. Many have not even the desire. They ridicule it as enthusiasm. Yet the sluggard hath nothing, because it is c^e^ire without effort. 'He ever desireth; but he taketh no pains to get any thing."' He would fain go to heaven, if a morning dream would carry him there. And many a wish (alas ! — of fray er he knows nothing) he sighs for •' the death of the righteous."^ He would gladly be a Christian, if it cost him no trouble. His duties are a force upon him — and, when they are over, he feels as if relieved from a heavy weight. This is no rare case. Often do we hear the cry — and that year after year — ' I desire to be a child of God.' And yet the soul continues at the same point, or rather settles down more resolutely in a lifeless profession. 'Hell' — says an old writer — 'is paved with such desires.^ Oh ! be industrious — if anywhere — in religion. Eternity is at stake. Hours — days are lost. Soon they come to years — and for want of energy all is lost. Heartless wishes will not give hfe. — The halting step will not bring us to God. A few minutes' cold prayer will not seize the prize. To expect the blessing without diligence is delusion. Diligence brings its own reward in the world^ — much more in religion. It will not be content with desiring, but possessing. Here is reality — rich privilege — The " exercise of godliness" tends to health and profit, i" Useful habits are formed — dormant energy is 1 Chap. X. 14; xii. 13; xviu. 7. Comp. 1 Sam. xxv. 10, 11, 33. 2 chap. x. 19. 3 Psalm cxli. 3. « Epl>. iv. 26, 27. ^ ibid, verses 29, 30. 6 Chap. X. 4 ; xii. 24, 27. "> Reformers' Notes. » Num. xxiii. 10. 9 Chap. X. 4; xii. 24; xxii. 29. i" 1 Tim. iv. 7, 8. EXPOSITION OF THE BOOK OF PROVERBS. 135 excited. The conflict of faith, the violence of prayer, become sour- ces of enjoyment.^ God honors the trading of talents, where he has the full revenue of his gifts.^ Shake off, then, the dust of sloth — child of God! Take care that the bed of ease doth not pall thine appetite, and hinder thee from seeking food for thy soul. Let thy graces be vigorous and radiant. Let thy profession be always progressing — ^deepening — expanding. If thou be in Christ, seek to be " rooted and grounded in him. "3 Let there be " life more abundantly."^ " Be strong in the grace that is in Christ Jesus. "^ Let " the joy of the Lord be thy strength."^ Then thy soul shall he made fat — healthful — vigor- ous— in all fruit and grace.'' 6. A righteous man hateth lying : but a wicked man is loathsome, and cometh to shame. Observe the accuracy of Scripture. It is not that a righteous man never lies. David lied.^ Peter lied.^ Yet David could say — "/ hate and abhor iT/ing.''^^" He prayed to have it "removed from him."^i He would not suffer the "liar in hissight.'"'^ Peter in the painful remembrance of his sin earnestly shewed the happi- ness of departure from it.'^ The child of god — though always a sinner — maintains an holy antipathy against sin,— " What I hate. that do I."»^ Nor is it a proof of a righteous man, that he avoids lying. Selfish motives — regard for character — may dictate restraint — without any hatred of the sin as sin. But true religion brings in the new taste — conformity to the mind of God. Therefore " lying lips" — however common, profitable, convenient, or pardonable, they may be counted — as they " are abomination to the Lord," the righteous man hateth them.^^ He would rather suffer by truth, than sin by lying. '^ And yet is not strict truth — even in the Church — ^often sacrificed to courtesy ? Is not lying sometimes acted, insinuated, or implied, where we should be ashamed of plainly speaking it? Is not the simple truth often colored with exaggeration? "Abstain from all appearance of evil" ^'' — is the rule for the man of God. If "the ap- pearance" be not cautiously shunned, the reality will soon be loved. Our tongue is only safe, when it is ordered under the restraint and guidance of the God of Truth. '^ A wicked m^an indeed takes pleasure in deceit. Scripture gives him his right name — loathsome. His base means often bring him to shame on this side of the grave. ^^ But however this be — shame will be his " everlasting recompence."^" » Matt. xi. 12. 2 Ibid. XXV. 14—29. 3 Col. ii. 7. ^ John x. 10. s 2 Tim. ii. 1. s Neh. viii. 10. 7 Psalm xcii. 12—14. Mai. iv. 2. 8 1 Sam. xxi. 2; xxvii. 9, 10. » Matt. xxvi. 70—74. i" Psalm cxix. 163. 11 Ibid. ver. 29. Comp. Chap. xxx. 8. '2 Psahn ci. 7. 13 1 Pet. iii. 10, 11, also ii. 1. H Rom. vii. 15, 19. 15 Chap. xii. 22. Comp. Rom. xii. 9. is i Kings xxii. 12—23. Dan. iii. 14—22. 17 1 Thess. V. 22. is Psalm xix. 14; Ii. 15; cxli. 3. is 2 Kings v. 27. 20 Dan. xii. 2. Rev. xxi. 8. 136 EXFOSITIOJJ OF THE BOOK OF PROVERBS. 6. Riglileousness keepeth him thai is upright in the icay: hut wickedness over- ihroweth the sinner. Would that the repetition of this aphorism' might deepen its im- pression ! It is indeed a straight way to heaven. "Lead me in it, O ray God,"'^ and keep me there. The many deviations even of the cliildren of God prove our need of Divine keeping. The fear of man ;^ the flinching of the flesh from positive duty ;^ the grasp of some desired object f the subtle allurements of sin^ — all these have turned him out of the path ; embracing his Father's will in many things ; in others preferring his own. Righteo2isness — steady con- formity to the mind of God — keeps the soul upright., and so keeps it in the way.'' Not that we exak it to any meritorious efficiency ; or put it in the place of simply " looking unto Jesus"^ for life and salvation. The Christian, while " walking in his integrity,"* never loses his sense of sin, or forgets his need of mercy. Yet — his '■''righteousness is a breast-plate"'" keeping \ihn from many assaults of sin," and covering him from threatening wrath. '^ But this is righteousness — not perfection — mixed with much cleaving infirmity. Yet — blessed be God — the uprightness is accepted, and the frailty is covered. '' But while ' saints are secured //'o??* ruin, sinners are secured /or ruin.'^^ The sinner'^soivn wickedness overthrowethhim}^ He is bent upon his own way — the sure road to destruction. 'Let him not blame the Lord, or any mortal man besides himself, inasmuch as he is the Author of ruin to himself.'^ 7. There is thai maketh himself rich, yet hath nothing ; there is that maketh him- self poor, yet hath great riches. What a bubble are the world's riches! Yet such a jewel are they counted, that some will affect their shew, in order to gain the respect usually connected with them''^ — making themselves rich, yet having nothing. Others will hide the real possession, lest they should be robbed of it'^ — 7naking themselves jjoor, yet having great riches. Both practice a deceit upon God ; the one by pre- tending to have received — the other by virtually denying — his gracious gifts. Both dishonor his wisdom and goodness ; the one by discontent with his dispensations ; the other by neglecting the communication of his blessings.'^ The Church presents the counterpart of both these classes. — The boasting Phariseej^" the gifted Corinthian ;^' the proud beggar- ly Laodicean^^ — all admire their nothing, as if it were great riches. Others again inake themselves poor in " voluntary humility." 1 Chap. xi. 3, 5, 6. 2 Ps. v. 8 ; xxvii. 11. 3 Gen. xii. 11—13; xx. 2. ^ John i. 1—3. s Gen. xxvii. 19—24. 6 2 Sam. xi. 2. 1 Kings xi. 1—8. 7 Psalm xxv. 21. » Heb. xii. 2. 9 Psahn xxvi. 11. 1° Eph. vi. 14. " Gen. xxxix. 9. Neh. v. 15. 12 Gen. vii. 1. 2 Peter ii. 7—9. Isa. xxxiii. 15, 16. Ezek. xiv. 14, 20. 13 2 Chron. xv. 17. '* Henry in loco. 15 2 Chron. xxviii. 23. •« Muffet's, (Peter) Commentary on Proverbs, 12mo., 1596. " Chap. xu. 9. IS Eccl. vi. 1,2. w Comp. 1 Tim. vi. 18. 20 Luke xviii. 11, 12. 21 i Cor. iv. 8, 10. 22 Rev. ill. 17, 18. EXPOSITION OF THE BOOK OF PROVERBS. 137 Describing their whole course as unmingled sin, they deny the Ahnighty work of grace. They give excuse for lying under the power of their corruptions, instead of quickening the energy of a successful conflict. Thus they promote the very evil which they deprecate, and sink the soul into a hopeless despondency, alike prejudicial to their happiness and usefulness. It is the ruin of the self-deceiver to think himself better, it is not less the sin and the folly of the upright to think himself worse, than he is. The true path of simplicity is to renounce all dependence of the flesh, and gladly to welcome the gospel of grace.' Such disciples — rich in their holy poverty — are honored of the Loid.^ ' O Blessed Lord, who resistest the proud, and givest grace to the humble, give me more humility — that I may receive more grace from thee. And thou, whose gracious rain shelves down from the steep mountains, and sweetly drenches the humble vallies, de- press thou my heart more and more with true lowliness of spirit, that the showers of thy heavenly grace, may sink into it, and make it more fruitful in all good affection and all holy obedience.'^ 8. The ransom of a mail's life are liis riches: but the poor hearelh not rebuke. The last Proverb rebuked discontent with our lot — whether of riches or poverty. The wise man here strikes the balance be- tween these two conditions. A niaii^s riches may he the ransom of his life. They may be the price of deliverance from his ene- mies.^ They may save him from the punishment of the law,^ or from imminent danger of his life.^ Yet if " money is a defence,'"' so also is often want of money. If " the rich man's wealth is his strong city,"^ the poor man's poverty is often his safeguard. He is beneath notice. He hears not many a rebuke, he escapes many a danger, which is destruction to his richer neighbor.^ Had Isaac's flocks been less numerous,'" or Jacob less prosperous,'' they would not have heai'd so much rebuke iiom their selfish enemies. The poor with his empty pocket travels with security. His cottage offers little temptation to the nightly robber. " A man's life" there- fore— his true happiness — " consisteth not in the abundance of the things which he possesseth.'"^ His riches may be the ransoin of his life. But " what shall he give in exchange for his souH'''^ Too "precious" is it to be "re- deemed with corruptible silver and gold.'"^ So far as he is con- cerned, "it ceaseth forever.'"^ Praised be the Lord ! when all the treasures of earth would have been beggared in the ransoin, the riches of heaven were freely poured out.'^ The blood of the Son 1 Phil. iii. 3—9. 2 isa. Ixvi. 1, 2. Luke xviii. 13, 14. Rev. ii. 9. 3 Bishop Hall's Devotional Works, Vol. viii. 276. J 2 Kino-s xviii. 13, 16. 5 Ex. xxi. 29, 30. Comp. Chap. vi. 35. 6 Jer. xli. 8. Comp. Gen. xxxii. 6, 7, 20, with xxvii. 41. Also Job ii. 4. 'The primitive Christians quoted this proverb in defence of their occasional habit of giving money to restrain the fury of their persecutors.' — Geier in loco. "! Ecc. vii. 12. 8 Chap. x. 15. 9 2 Kings xxiv. 14; xxv. 12. Jer. xxxix. 9, 10. i" Gen. xxvi. 13—25. 'I Ibid. xxxi. 1, 2. 12 Luke xii. 15. i3 Matt. xvi. 26. '^ 1 Pet. i. 18. 15 Psalm xUx. 6—9. is 1 Pet. i. 19. Heb. x. 5-8. 18 13S EXPOSITION OF THE BOOK OF PROVERBS. of God was the acceptable price. The voice was heard from heaven — " DeUver him from going down to the pit ; I have found a ransom.^'' ^ 9. Tlie light of the righteous rejoiceth : but the lamp of the wicked shall be put out. Who can estimate the worthof a Christian's bright shining light 1^ Happy in his own soul, like his counterpart in the heavens, he sheds a joyous light around him.^ But how glowing then, is the light of the Church in the combined shining of all her members ! Many of them have no remarkable individual splendor. Yet the whole — like the lesser stars forming the milky way — present a bright path of holiness in the spiritual firmament. This happy, heavenly light " shineth into perfect day ;"' and that day will never set.^ Sometimes it may be obscured, but only that it may break out more gloriously f and soon will it be a day without a cloud.'' But it is the light of the righteous that rejoiceth. Sin therefore will bripg the cloud. Do we hope to shine in the heavenly firma- ment ? Then must we shine with present glory in the firmament of the Church. So delicate is the Divine principle, that every breath of this world dims its lustre. The wicked have their lamjJ, a cold profession of the name of rehgion. But, being without oil, it will soon be ]mt out.^ Even while it lasts, it rejoiceth not. It sheds no light upon the soul. It guides no fellow- pilgrim with its light. Fearful will be the end. He takes his leave of the light of this world, only to enter into eter- nal darkness, without even a flickering ray to cheer " the blackness of darkness forever."^ 10. Only by pride comeih contention: but with the well advised is wisdom. Most accurately is contention here traced to its proper source.^" All the crudities of the day — all the novelties of doctrine producing contention^' — originate in the jwoiid swelhng of the fleshly mind."'^ Men scorn the beaten track. They must strike out a new path. Singularity and extravagance are primary charms. They are ready to quarrel with every one, who does not value their notions as highly as they do. The desire of pre-eminence ; '^ the revolt from authority 1^ or sound doctrine ;i5 party spirit, with iha pride of know- ledge and gifts i« — all produce the same results. Is it too much to say, that vain-glory hath lighted up all the sinful contentions, that have ever kindled in the Church? We must indeed " contend for the faith," 1^ though it be v/ith our own compromising brethren. '^ But 1 Job xxxiii. 24. 2 Matt. v. 14—16. Phil. ii. 14—16. 3 Chap. iv. 18, with Psalm xix. 5. ^ Chap. iv. 18, ut supra. 5 Isa. Ix. 19, 20. 6 Micah vii. 8. ^ Isa. xxxv. 10. Rev. xxi. 23, 24. 8 Job xviii. 5, 6 ; xxi. 17. Chap. xx. 20; xxiv. 17. Matt. xxv. 3, 8. 9 Ps. xUx. 17—19. Matt. xxii. 13. Jude 13. " Chap, xxviii. 25. n 1 Tim. i. 4. 2 Tim. ii. 23. '2 Col. ii. 18. 1 Tim. vi. 3, 4. 13 Matt, xviii. 1—4; xx. 20—24. 3 John 9, 10. i^ Num. xii. 1—3. IS 2 Tim. iv. 3, 4. '^ 1 Cor. i. U, 12 ; iii. 3, 4, with iv. 8. i' Gal. U. 5. i Thess. ii. 2. Jude 3. is Gal. ii. 11—14 EXPOSITION OF THE BOOK OF PROVERBS. 139 even here how quickly — yet imperceptibly, may pride insinuate itself under the cover of glorifying God !' This mischievous principle spreads in families, or among friends. ' Some point of honor must be maintained ; some affront must be resented ; some rival must be crushed or eclipsed ; some renowned character emulated ; or some superior equalled and supported.'^ Even in trifling disputes between relatives or neighbors — perhaps between Christians — each party contends vehemently for his rights, instead of satisfying himself with the testimony of his con- science, and submitting rather to be misunderstood and misjudged, than to break the bond of the Divine brotherhood.^ In the wide field of the world we may well ask — " From whence come wars and fightings among you l Come they not from this lust?"* Often has wounded pride' — even without any proved injury^ — brought destructive contention upon a land. The proud man conceives himself wise enough. He asks no counsel, and thus proves his want of wisdom. But with the mo- dest—i<;eZ/-a6/yi5ec/ — there is the wisdom that is from above, " which is first pure, then peaceable.'"' Many a rising contention .has it quelled.^ "Let nothing be done through strife or vain-glory ; but in lowliness of mind let each esteem other better than them- selves."^ Christian wisdom will keep us within our own line ; knowing our own measure and bounds;^" and — whatever be our place, parts or gifts^humble, active, loving, constant, thankful, in the improvement of theni. 1 1 . Wealth gotten by vanity shall be diminished : but he that gathereth by labor shall increase. This Proverb does not imply the means, by which wealth has been gotten \^^ but the impoverishing use to which it is applied. However large, by vanity it will soon be diminished. Frivolous and expensive pursuits, empty amusements, and the vain pomp and show of dress, will soon prove that " riches certainly make themselves wings ;"i2 ^j^^t the treasure is "put into a bag with holes ;"^^ and that nothing remains but the awful account of un- faithfulness to a solemn trust. On the other hand — God's blessing is upon Christian industry, and, so far as is good, he that gathereth with his labor shall in-* crease. Only let him remember, that the security for his increas- ing wealth is the dedication of himself and his substance to the Lord ; the ready acknowledgment, that he is not his own, but God's property for God's glory." ' All that man can have, we have it on this condition ; to use it, to have it, to lay it out, to lay it 1 Acts XV. 37—39. 2 Scott in loco. 3 i Cor. vi. 7. ^ jam. iv. 1. 5 Judges xii. 1 — 6. ^ 2 Kings xiv. 10. "^ James iii. 17, with 14 — 16. 8 Gen. xiii. 7 — 11. Judges viii. 1 — 3. 1 Kings xii. 22 — 24. Acts vi. 1 — 6. 9 Phil. ii. 3. 10 2 Cor. x. 13—16. 11 The interpolation of our translators is uncalled for, and misleads the reader. The word ' vairC is of very frequent occurrence, and always implies, not what is sinful, but what is empty and unsubstantial. See Parkhurst. '2 Chap. xiii. 5. 13 Hag. i. 6. '^ 1 Cor. vi. 19, 30. 140 EXPOSITION OF THE BOOK OF PROVERBS. down unto the honor of our Master, from whose bounty we re- ceived it.'' The Lord deliver us from the guilt of wasting on vanity what is due to Himself! 12. Hope deferred mdketh the heart sick : but rdhen the desire cometh, it is a tree of life. The first springing of hope is a pleasurable sensation, yet not unmixed with pain. It is the hunger, that makes our food ac- ceptable. But hope deferred, like hunger prolonged, brings a kind of torture. It tnaketh the heart sick.^ Yet ivhen the desire — the fulfilment of the hope — cometh, what a tree of life it is — so revi- ving—so invigorating!^ We must however limit this application to the spiritual world. Elsewhere the fulfilment of the desire would be — instead of a tree of life — disappointment and vanity.^ Here however the child of God is often tried in his faith, but never disappointed of his hope. " The patience of hope" issues in " the full assurance of hope." What was it to Abraham, when, after long deferred hope — the de- sire came, and he called the child of promise — Laughter !' What was it, " when the Lord turned again the captivity of Zion, and- they were like unto them that dream !"^ What was it to old Si- meon and the waiting remnant, when the desire of all nations came P What to the disciples, when at the manifestation of their risen Lord, their sickening hearts "believed not for joy, and won- dered !"^ What to the little flock met together in the faintness of deferred hope to plead for Peter's deliverance, when the desire came — the answer to prayer — so marvellously vouchsafed !^ To come to more personal experience. Such was the trial of faith, appointed for our beloved Lord. Such was the joyful issue.'" Many a waiting, sickening heart has been thus refreshed from a tree oflife.^^ But what will be the joy of the grand consummation of hope !^^ " The earnest expectation of the creation waiteth for the manifestation of the sons of God." '^ Time seems long — trials heavy — hearts failing. But — " yet a little while, and he that shall come, win come, and will not tarry."" The first moment of the glorious manifestation will blot out the remembrance of all toils, weariness, and trial. Yes — the desire cometh — come it will — in God's best *time — "quickly." One moment sick; the next — " the inhabitant of that land" where sickness is no more.'^ One moment clad in the rags of the flesh ; " in the twinkling of an eye" arrayed in the glory of the Saviour's image.'® " Come, Lord Jesus ! Come quickly.'"^ 1 Swinnock's True Christian, 4to. 1663. p. 169. 2 Ps. cxix. 82, 123 ; cxliii. 6, 7. 3 Verse 19. ^ Eccl. ii. 1—11. s Gen. xv. 2, 3; xxi. 3—6. 6 Ps. cxxxvii. with cxxvi. 7 Luke ii. 25 — 30, with Hag. ii. 7. 8 Ibid. xxiv. 17, 21, 41. 9 Acts xii. 5, 12—16. 10 Psahn xxii. 1—3, with 22—25 ; Ixix. 1—3, with 30—35. " Ibid. xiii. 12 Rom. viii. 23—25. 2 Cor. v. 1—4. 13 Rom. viii. 19. » Heb. x. 37, 38. Hab. ii. 3. Rev. xxii. 7, 12, 20. 15 Isa. xxxiii. 24, Rev. xxi. 1. is 1 Cor. xv. 51—54. " Rev. xxii. 20. :< EXPOSITION OF THE BOOK OF PROVERBS. 141 13. Whoso despiseth the ivord shall be destroyed: hut he that feareth the com- mandment shall be rewarded. God as a God of holiness will not be trifled with. As a God of grace — none serve him for naught. The presiunptuous despiser of his word cannot escape. The world before the flood was the object of his long-suffering-. '-A preacher of rigliteousness" warned them of their danger. But the despisers provoked their own ruin.' Pharaoh, often provoked — -sometimes half-resolved — yet at length despising the loord.ioas destroyed.^ Jehoiqkim's daring rebellion met its righteous recompence.^ The wirfnfngs of Sinai are as a voice of thunder. "If every transgression of the word spoken by angels received its just recompence of reward ; how shall we escape, if we neglect so great salvation, spoken by the Lord ? If they escaped not, that refused him that spake on earth ; much more shall not we escape, if we turn away from him that speaketh from heaven. See that ye refuse not him that speaketh."^ Let God and his word be our /ear, not our terror. The heart can never be right, till it fears the commandment above every earthly consideration. The slave /ear5 the penalty; the chikW/te commandment. And this he fears more than if an angel from heaven were standing in his way with a flaming sword. Here is no bondage — no legality. It brings its own reward. The " heart that stands in awe of God's word," rejoices in it, "' and is largely enriched with its spoil."^ Here too is sunshine in the special favor of God — ■" To this man will I look, even to him that is poor, and of a contrite heart,' and that trembleth at my ivord.^^^ 14. The law of the wis" is a fountain if life, to depart frorn the snares of death. Reverence to God's commandment has just been enforced. The blessing of the laio or instruction^ of the wise is here shown. It is as a fountain of life, ^ to a teachalile and thirsting heart. It is as a grand conservative principle in a world full o( snares, not of danger only, but of death. There is no safe treading but in the ways of God. The word of God gives the necessary warning.^ The law of the rvise — his instruction with all the authority of a law — applies it. This was David's seasonable itistruction to Solomon'" — Solomon's to us.'' Hear this warning law of the wise from an Apostle's mouth. The love of money was fearfully destroying souls. "Thou. O man of God, flee these things.'"^ This is the grand end of the Ministry of the Gospel — to " deliver them from the snares of the devil : who taketh men captive at his will.'"^ Let the young take heed to their feet, where every step is a snare of death. Let the instruction of thy God and his Ministers be the 1 1 Peter iii. 20. 2 Peter ii. 5. Luke xvii. 26, 27. 2 Ex. V.2; X. 16, 17, 28; xiv. 28. 3 Jer. xxxvi. 23—32. 4 Heb. ii. 2, 3 ; xii. 25. 5 Psalm cxix. 161, 162. 6 Isa. Ixvi. 2. Comp. Ezra x. 2. 7 chap. iii. 1 ; iv. 2. » chap. x. 11. 9 Psalm xvii. 4 ; cxix. 9, 11. "> Chap. iv. 4—12. '1 Chap. V. 1—13 ; vii. 24—27. '2 1 Tim. vi. 9—11. '^ 2 Tim. ii. 24—26. 142 EXPOSITION OF THE BOOK OF PROVERBS. law of the ivise to keep thy path in safety. "Ponder the path of thy feet, and let all thy ways he establislied."^ 15. Good understanding giveth favor : but the way of transgressors is hard. Good understanding in the wise man's meaning is the true knowledge of religion — not a cold and dry apprehension — but practical godliness.^ Natural conviction is often constrained to do homage to it, as the image of God stamped upon his servants.^ The histories of Joseph,^ Samuel,' David,^ Daniel' — testify, that it giveth favor. Our blessed Lord, as "he increased in wisdom, increased also in favor both with God and man."^ Thus the way of wisdom with all its crosses, is cheered with sunshine. Can we say this of the way of transgressors ? They dream of a flowery path ; but they make to themselves a hard way. 'Wicked men live under a hard taskmaster.'^ His work is drudgery indeed.'" Men fight their way to hell, as they do to heaven" — "through much tribulation." Sinful affections must be a source of pain. The continual warfare with conscience,'^ the absence of peace,'^ the sting of sin," the certainty of destruction'^ — all prove the loss of " the promise of the life that now is, no less than of that which is to come." Which then is the way of my choice ? Lord, do thou choose for me. Help me under thy guidance, to choose the safe and pleasant path of wisdom.'^ the rich portion of godhness for both worlds."' The way of transgressors is hard. The end of that way is death.^^ The taskmaster will have his full "tale" of work. , The paymas- ter will pay down tlie well-earned wages to the uttermost farthing — Death eternal.'^ 16. Every 'prudent man dealeth with knoiokdge ; but a fool layeth open (spread- eth, Marg.), his folly. How often is even valuable knowledge frittered away from the want of prudent application ! We must ponder the time, measure, helps and means of dealing' with it, so as to put it out to its full advantage.^" And how wide is the sphere for trading with this re- sponsible talent ? In daily life it provides against foreseen dangers,^' as it makes a way to escape in appointed difficulties.^^ Not less useful is it in the fa?jiily economy — in the training of children ;'2^ in the " guidance of affairs ;"^^ in looking well to household occupations.-* 1 Chap. iv. 26. 2 Psalm cxi. 10. 3 Chap. iii. 3, 4; xiv. 35; xvi. 7. Deut. iv. 6. ^ Gen. xli. 38—40. Acts vii. 10. 5 1 Sam. ii. 26. 6 Ibid, xviii. 5, 14—16. ■7 Dan. i. 9, 19, 20; vi. 1—3. See also Abraham, Gen. xxiii. 10, 11. Paul, Acte xxvii. 43 ; xxviii. 2. Comp. Rom. xiv. 18. 8 Luke ii. 52. » Caryl on Job xv. 20. " Isa V. 18; xlvii. 13; Ivii. 10. Jer. ix. 5. " Acts xiv. 22. 12 Ibid. ix. 4. 13 Isa. Ivii. 20, 21 ; lix. 8. 14 Chap, xxiii. 29—32. Gen. iv. 11—15. Jer. ii. 17—19. i5 Isa. ix. 7. 16 Chap. iii. 17. '^ 1 Tim. iv. 8. '** Matt. vii. 13. Rom. vi. 21. " Rom. vi. 23. 20 chap. xv. 2. 21 Chap. xxii. 3. Gen. xxxii. 4, 5. 22 Acts xvi. 37, 38 ; xxii. 25 ; xxiii. 7. 23 jujg. xiii. 8, 12. 21 Chap. xiv. 1. Ps. cxii. 5. 25 chap. xxxi. 27. EXPOSITION OP THE BOOK OF PROVERBS. 143 Must we not also deal with it in the Church — in a wise accom- modation to circumstances/ in the conviction of gainsay ers ;^ in forbearing with tlie prejudices of the weak;^ in the exercise of Christian admonition V The want of it is the source of an unstable profession. In understanding we are children, not men."^ Most precious therefore is " the word of knowledge," as " the manifesta- tion of the Spirit given to us to profit withal."* Greatly also do we need this gift in our intercourse with the world, to avoid occa- sions of stumbling;'' to ifiark seasonable times of reproof;^ and to refrain from needless offence.' Nay — even in the jjolitical world what need have we of " understanding of the times, to know what Israel ought to do!"'° Thus to deal with knowledge in the diversified application, is the responsibility of a jonec/e/t^ man of God. '1 In the want of this prudence — the fool layeth open his folly. He pours out his wrath. '^ He vaunts out his vanity. '^ He ex- poses his thoughtlessness." He exercises no judgment,^'' and fills his sphere of influence with mischief. Let us study the minute details of our Master's well-filled life. He shall deal prndenthf^ — This was his distinctive character. The Spirit oi prudence was the furniture for his work."' How gloriously did it shine forth in the confounding of his enemies, ^^ and in tender sympathy with his afflicted people !^' How good is it to have our knowledge disciplined by his teaching, and consecra- ted to his service ! 17. A ivicked messenger falleth into mischief: but a faUliful ambassador is health. A messenger proves his character by his neglect or discharge of his trust. A wicked inessenger betrays his trust,^" damages his master,'^^ and — as a just recompence — falls into mischief. Faith- fulness is the servant's glory, and his master's gain. He brings and receives a blessing. Gehazi's unfaithfulness brought him into mischief '^^ Eliezer, " shewing all good fidelity," was blessed in himself, «n(^ Aea/^/i to his master. ^^ But to speak of the ?nesse?iger and ambassador of the Lord.^* What words can tell the awful mischief of the wicked messenger — ignorant of the worth of his commission, and utterly careless in the discharge of it ! Yet the mischief returns upon his own head ; 1 Gal. ii. 2. 2 Tit. i. 9. 1 Pet. iii. 15. 3 Acts xv. 22—29. 4 Rom. XV. 14. 5 1 Cor. xiv. 20, with Eph. iv. 14. 6 1 Cor. xii. 7, 8. 7 Ezra viii. 22. Neh. vi. 11. 8 Chap. ix. 7, 8; xv. 23. 1 Sam. xxv. 36. Amos v. 13. Matt. v. 6. 9 Neh. ii. 5. Speaking of hi§ land before a heathen King, in reference, not to the God of Israel, but to the sepulchre of his fathers. 1" 1 Chron. xii. 32. Comp. Ebth. i. 13. » Chap. xiv. 8, 15. 12 Chap. xii. 16. 1 Sam. xxv. 10, 11, 17, 25. « i Sam. xvii. 44. " Luke xiv. 28—32. 's Chap, xviii. 13. is Isa. Iii. 14. 17 Ibid. xi. 3. 18 Matt. xxi. 24; xxii. 42—46. is Isa. 1. 4. 20 Luke xvi. 1. 21 chap. x. 26; xxvi. 6. Matt. xxv. 26, 27. 22 2 Kings v. 20—27. 23 Gen. xxiv. 33—56. Tit. ii. 10. Comp. Chap. xxv. 13, 21 Mai. if. 7. 2 Cor. v. 20. 144 KXPOSITION OF THE BOOK OF PROVERBS. laden as he is with the guilt of the blood of souls ; overwhelmed himself in the eternal damnation of those, who have perished through his neglect.' Faithfulness marks the true ambassador.^ He "shuns not to declare the whole counsel of God ;"^ not obtruding offensive truths in unnatural prominence; but not withholding them in their just scriptural pro|)ortion. He condescends to the capacities of his people ; but lie will not humor their prejudices or antipathies. He "handles not tlie word of God deceitfully; but by manifestation of the truth he commends himself to every man's conscience in the sight of God."^ " The tongue of such an ambassador^'' is health^ — both to himself and to his people.^ " The wilderness rejoices" under his fertilizing blessing ;'' and the burst of joy and peace is heard on every side — " How beautiful upon the mountains are the feet of him, that bringeth good things, that publisheth peace I''"* 18. Poverty and shame sha^l be to Imn that refuseth instruction; hut he that re- gardeth reproof shall be honored. The insti'iiction of discipline is God's ordinance. Little do those who refuse it know, what a blessing they cast away !^ Poverty and shame are often the Lord's rod for his wayward children'" — two dreaded evils — the one bringing them to want — the other hiding their heads ; both disappointing the " lust of the flesh, the lust of the eye, and the pride of life."" Young persons ! Learn to dread the liberty of being left to your own choice. Dread the first step in the downward course — refusing instruction — Remember your birth — " as the wild ass's colt.""^ Know your besetting temptation — "as the horse and the mule'"^ — impatient of restraint. If the remonstrance of parents, friend, ministers be slighted, all may end in poverty and sham,e — embittered with the poignant sting of death-bed remorse." But here is honor contrasted with shame. For reverently to regard reproof will ensure honor from man.'^ Honor from God will be abundant. " If ye endure chastisement, God dealelh with you as with sons.'"^ Humbled under his reproof — raised to his throne."' To have our ears opened to receive discipline is to walk in the path of life and happiness,'® — the honor of conformity to our Divine Saviour.'^ Man's pride deems it a degradation to receive reproof. God counts it " brutish to hate it.'"^" Which judgment is according to truth and right? 19. The desire accomplished is sweet to the soul : but it is abomination to fools to depart from evit. 1 Ezra iii. 17, 18; xxxiii. 7, 8. 1 Cor. ix. 16. 2 1 Cor. iv. 1,2: vii. 25. 1 Thess. ii. 3—6. 1 Tim i. 12. 3 Acts XX. 27. 4 2 Cor. iv. 2; ii. 17. 5 chap. xii. 18. 6 Job xxxiii. 23—26. ^ Isa. xxxv. 1. « Ibid. Iii. 7. 9 Heb. xii. 10, 11. 10 Chap. vi. 9, 11. Isa. Ixv. 11, 12. Luke xv. 12—16. 11 1 John ii. 16. '2 job xi. 12. '3 psalm xxxii. 9. 14 Chap. V. 9—14. 15 Chap. xxv. 12. 16 Hcb. xii. 7. " James iv. 10. 1 Peter v. 6. i^ Chap. vi. 23. Job xxxvi. 8—10. 19 Isa. 1. 4, 5. Heb. v. 8. 2» Chap. xii. 1. Comp. Jer. v. 3, 4. EXPOSITION OF THE BOOK OF PROVERBS. 145 This must be limited to " the desire of the righteous"' — As that is " only good," it " will be granted, "** and the accomplishment is sweet to the soul — Infinitely sweeter will be the full — the eternal accomplishment— '^ I shall be satisfied, when I awake, with thy likeness."'* May not all enjoy this sweetness ? All might — but all will not — be liappy. The object is so revolting to the " enmity of the car- nal mind." Perhaps those who have been early trained in the ways of God, cannot experimentally estimate the bitterness of this enmity. But what can give a more awful view of this principle than the truth^that which is abomination in God to see, is abom- ination to the fool to depart from.* A striking figure of heaven and hell — in full contrast — with the great gulf, that is fixed be- tween them. . Holiness makes heaven — sin makes hell. See then for which place the ungodly are fitting. Hatred of holiness is meetness for hell. Oh — ^what a mighty change must that be, that can slay the enmity — and make it to the soul an abomination to commit evil, as it now is to depart from it! 20. He that loalketh with wise men sJiall be wise : but a companion of fools shall be destroyed. Every one desires to engrave his own image upon his compan- ions. We naturally therefore take our jnould from their society. It is not left to, us to determine whether there shall be any influ- ence— only, what that influence shall be. Walking with the wise — under their instruction, encouragement and example, we shall be wise. Our principles and habits will be fixed, our interest ex- cited, and the resolution formed — " We will go with you, for we see that God is with you."^ See here the blessing of living in a godly family— hearkening daily to " the wise man's learning,"* or in membership with a Church, where each imparts from his store for the mcrease and edifying of the body.^ Mark — young people — the responsibility of the choice of friends. How much hangs upon the determination to be " a companion of all them that fear God, and keep his precepts !"* The world may allure, the ungodly may mock, the evil heart may consent to their voice. But seek you your strength from God, and resolve to loalk with the wise — " As the Lord liveth, and as my soul liveth, I will not leave thee."' Joash, while he walked with his loise guardian, was wise. But when after his guardian's death, he became a companion of fools, he was destroy ed.^*^ And how often does the scaffold warn us of the corruption from evil communications !" Many a promising pro- fessor has been brought step by step to destruction. The horror of sin — the instinctive recoil from it — gradually abates. The fear ' See on verso 13. 2 Chap. xi. 23; x. 24. 3 pg. xvii. 15. « Chap. xv. 21. 5 Zech. viii. 23. 6 chap. xvi. 23. 1 Kings x. 8. ■7 Eph. iv. 15, IG. Acts ii. 42. Heb. x. 24. 8 Ps."^ Connec- tion we must often have with them.^ But let our delight be with the saints of God.^ God may soon decide for an halting professor. His patience may be exhausted. His justice may take its course ; and those, who are now his companions in folly, will be his tor- mentors in hopeless misery. 21. Evil pursueik sinners ; but to the righteous good shall he repaid. ' Sinners are sure to find evil at last — righteous, goodP The histories of sin from the beginning — Cain,^ Achan," Abimelech," Ahab," and his wicked wife.'*^ with many others-, are solemn de- monstrations, that evil pursueth sinners, even when they seem to have found a refuge.'^ The delay even of centuries does not weaken the certainty." As sure as the shadow follows the sub- stance,'^ as the avenger of blood pursued the manslayer — "evil shall hunt the violent man to overthrow him.'''^ Yet often the sinner goes on in his blind infatuation. ' No one has been witness to his sin. Or no one will make account of it. Or his accusers, being as guilty as himself, will hold their peace ; or, should he be discovered, prudence or pleading will secure him from punish- ment.'"' And then, though "the iniquity of his heels compasseth him about,'"** he thinks only of present gratification, never looks back, and therefore sees not the evil pursuing him. His blindness thus makes his ruin more certain.'* And how dearly are his mo- mentary pleasures purchased at the cost of eternity !*" Yet not more certain is the evil tltat pursueth sintiers, than the good which shall be repaid to the righteous."^^ The one follows 1 Gen. xxxix. 9. Neh. v. 15. 2 2 Chron. xviii. 3, 31 ; xix. 2. 3 Acts ii. 40. 4 Eph. v, 11. Comp. Chap. xiv. 7. 2 Cor. vi. 14 — 16. 5 1 Cor. V. 10. 6 Psalm xvi. 3. '' Jermin in loco. 8 Gen. iv. 10—13. 9 Josh. vii. 20—26. '« Judges ix. 24, 56, 57. •1 1 Kings xxi. 19; xxii. 38. 2 Kings ix. 26. •2 I Kings xxi. 23. 2 Kings ix. 30—36. " i Kings ii. 28—31. » Ex. xvii. 14. 1 Sam. xv. 3—7. '^ Num. xxxv. 19. 16 Psalm cxl. 11. Comp. Chap. xi. 19, 21. Acts xxviii. 4. " Lavater in loco. is Psalm xlix. 5. 19 Deut. xxix. 19, 20. Job xi. 18, 20. 1 Thess. v. 3. 30 Ecc. xi. 9. 21 Isa. iii. 10, 11. Rom. ii 6—10. EXPOSITION OF THE BOOK OF PROVERBS. 147 in just retribution. Tlie other is the reward of grace. Not the smallest ^ooflf — even "a cup of cold water to a disciple,"' or ho- nor shown to his servants* — shall be without its payment.^ And if a single act is thus remembered, much more " a course — a fight" — held out to the end.^ How manifestly is this the constitution of grace ; that, when perfect obedience can claim no recompence,' such unworthy defiled work, should be so honored with an infinite, overwhelming acceptance ! 22. A good man leaveth an inheritance to his children's children : and the loealth of the sinner is laid up for the just. The good to be repaid to the righteous has just been mentioned. Here we have a particular instance of it ; It cannot however be meant as an universal statement. Many good men have no inhe- ritance to leave; or they have no children ; or none that survive them, or no children's children ; or this generation may be in po- verty. The wealth of the sinner also — ins ead of being laid up for the just — descends to his posterity for successive generations.* Yet Scripture gives many examples of this dispensation of Provi- dence, showing the blessing of personal godliness to unborn pos- terity. Abraliam left his covenanted inheritance to his children's children.'' Caleb's children inherited their father's possession.* "Although David's house was not so with God" as he could have desired ; yet his lamp continued to biun for upwards of seventeen generations.' Often also has the Divine blessing upon the dis- creet guidance of his affairs,'" and the special promise to Christian liberahty," preserved the good man's inheritance. And if there is no earthly substance to leave, yet a church in the house^a family altar — the record of holy example and instruction ; and above all — a store of believing prayer laid up for accomplishment, when we shall be silent in the grave — will be an inheritance to our children of inestimable value. For though no trust can be placed in he- reditary religion ;'* yet the recollection of the path in which their fathers' walked, and in which they themselves were trained, may under God's grace, continue the entail of religion in our families, so that " instead of the fathers may be the children.'"^ But the good mail's inheritance is also increased from the wealth of the sinner. Laban's wealth was laid tip for Jacob ;'^ the spoils of Egypt'^ and Canaan'^ for Israel ; Haman's wealth for Estlier and Mordecai."^ Indeed this appears to have been a prominent feature of the Old Dispensation ;'8 and it will be openly renewed in the latter-day glory of the Church. '^ Probably therefore the fulfilment ' Matt. X. 42. 2 Ibid. V. 41. 1 Kings xvii. 16—23. 2 Kings iv. 17—37. 3 Heb. vi. 10. * 2 Tim. iv. 7, 8. s Luke xvii. 10. 6 Psalm xvii. 14. 7 Gen. xvii. 7, 8. Comp. Psalm xxv. 12, 13 ; cxii. 2. 8 Jos. xiv. 14. 1 Chron. iv. 15. 9 2 Sam. xxiii. 5, with 1 Kings xv. 4. 2 Chron. xxi. 7; xxiii. 3. in Psalm cxii. 5. n Chap. iii. 9, 10; xi. 24. '2 John i. 13. •3 Ps. Ixxviii. 5, 6; xlv. 16. h Gen. xxxi. 1, 9, 16. 's Ex. xii. 35, 36. 16 Jos. viii. 27, xi. 14. Psalm cv. 44. " Esth. viii. 1, 2. 18 Chap, xxviii. 8. Job xxvii. 13, 16, 17. " Isa. Ixi. 6. 148 EXPOSITION OF THE BOOK OF PROVERBS. is far more frequent than meets the eye. Often also the wealth of the sinner, laid up for the aggrandizement of his own name in his posterity, becomes the portion of the just in his own holy seed, consecrating it to the service of their Lord and his church.* 23. Much food is in the tillage of the poor : but there is that is destroyed for want of Judgment. The produce of the soil is the fruit of industry.*^ Much good is < in the tillage of the poor ; because, being wholly dependent on their own exertions, they spare no pains or labor. So that by careful husbandry they may gain support from a small plot; while a large and fertile estate may be destroyed for want of judg- ment.^ Indeed, for want of prudent management the richest til- lage iTiay come to waste. Egypt with her abundant crops would -have been destroyed, but for Joseph's judgment in preserving the much food for the tillage.'^ Solomon's prudent administration of his household restrained waste and extravagance.^ Even our Divine Master, in the distribution of the food, directed that " the fragments should be gathered up, that nothing be lost,"« or de- stroyed for want of care and judgment. But what is the practical and extended application? If lalents lie inactive, or if their activity is not wisely directed, a rich harvest is destroyed for want of judgment. The same ruin flows from the neglect of religious advantages. The harvest of grace withers into a famine. Slothful professor ! rouse thyself to till the ground ; else wilt thou starve for want of food. Then let thy roused energy be directed by a sound judgment ; for want of which, the fruits of industry, temporal, intellectual, and spiritual, will run to waste. 24. He that spareth his rod hateth his son : but he that loveth him, chasteneth kt?n betimes. Among the many modern theories of education, how often is God's system overlooked ! Yet should not this be our pattern and standard? The rod of discipline is its main character — not harsh severity, but a wise, considerate, faithful exercise ; always aiming at the subjugation of the will, and the humbling and purifying of the heart. But here God and man are at issue. Man often spares the rod, because he loves the child. This at least he calls love. But is not our Father's love to his children inconceivably more yearning than that of an earthly parent? Yet does he not spare the rorf— "What son is he, whom the father chasteneth not?'"' Is the rod the proof of his hatred ? " Whom the Lord loveth, he chasteneth.'" Nay— he gives us his Divine judgment— i/e that spareth the rod, hateth the child. Does he not act at least as if he hated him ; omitting a duty so necessary for his welfare; wink- ing at the indulsrence of vicious habits and a wayward will — so > EccI ii 26. 2 Chap. xii. 11 ; xiv. 4. Gen. iii. 19. 3 Chap. xxiv. 30, 34. * Gen. xli. 33— 3G, 46—49. 5 1 Kings iv. 27, 28. « John vi. 14. ^ Heb. xu. 7. » Ibid. V. G. Deut. viii. 5. Rev. iii. 19. EXPOSITION OF THE BOOK OF PROVERBS. 149 surely issuing in bitter sorrow?' Is not this delivering him up to his worst enemy. Better that the child had been trained in the house of strangers, than that he should thus be the unhappy victim of the cruelty of parental love. The discipline of our children must therefore commence with self-discipline. Nature teaches to love them much. But we want a controlling principle, to teach us to love them wisely. The in- dulgence of our children has its root in self-indulgence. We do not like putting ourselves to pain. The difficulties indeed can only be known by experience. And even in this school one parent can- not measure the trials of another. But all our children are children of Adam — " Foolishness is bound up in their hearts.'"^ All choose, from the first dawn of reason, the broad road of destruction.^ And can we bear the thought, that they should walk in that road? We pray for their conversion. But prayer without teaching is mockery, and Scripture teaching implies chastening.* Discipline therefore must be. All need the rod, some again and again. Yet it must be the father's rod, yearning over his chastened child,' even while he dares " not spare him for his crying."^ The rod without affection is revolting tyranny. But often do we hear mourning over failure. And is not this the grand reason? We do not chastise betimes.'' Satan begins with the infant in arms !^ The cry of passion is his first stir of the na- tive corruption. Do we begin as early ? Every vice commences in the nursery. The great secret is — to establish authority in the dawn of life ; to bend the tender twig, before the knotty oak is be- yond our power.* A child, early trained by parental discipline, will probably preserve the wholesome influence to the end of life. But fearful indeed is tbe difficulty, when the child has been the early master, to begin chastening, when the habit of disobedience has been formed and hardened ; to have the first work to do, when the child is growing out of childhood, and when the unreserved confidence needs to be established. Rarely indeed does this late experiment succeed : while the severity necessary to enforce it is not less dangerous than painful. '• It is good for a man that he bear the yoke in his youth.'"" 25. The righteous ealeth to the satisfying of his soul : but the belly of the wicked shall want. This is one of the many proofs, that " the righteous is more excellent than his neighbor."'' Temporal blessings are assured — so far as they are really good for him ; whether little or much — 1 Chap. xxix. 15. 1 Sam. iii. 13. I Kings i. 6; ii. 25. Comp. 2 Sam. xiii. 39. 2 Chap. xxii. 15. Gen. viii. 21. 3 Isa. liii. 6. 4 The Scripture term combines chastening with instruction. — LXX. Verse 18. Eph vi. 4. Heb. xii. 6. Comp. Psahn xciv. 12; cxix. 67, 71. 5 Ps. ciii. 13. 6 Chap. xix. 18. Ecclus. xxx. 1. '' Ibid. 8 Psalm Iviii. 3. Isa. xlviii. 8. 9 Ecclus. xxx. 11, 12. Principiis obsta ; sere medicina paratur, Cum mala per longas convaluere moras. — Ovid. '» Lam. iii. 27. » Chap. xu. 26. 150 EXPOSITION OF THE BOOK OF PROVERBS. enough to satisfy his wants, not to "fulfil his lusts.'" Indeed 'he can never want a sufficiency, because his desires are moderate, and he makes a temperate use of God's blessings. '^ He therefore shall eai in his satisfying, while the wicked shall want. Jacob was fed with the best of tlie land, while the Egyptians were destitute * Elijah was fed — first by ravens, afterwards by a widow, when the wicked nation were in extremity.^ The fare of ^Ae righteous may be coarse, and that of the wicked "sumptuous." But did not Daniel and his friends eat their pulse with more satisfaction, than their fellow-captives did their richer dainties ?^ And — as to higher food and heavenly satisfaction — Christ is a substitute for every thing— nothing for hinu — 'If then,' as the noble Luther declares, 'we live here by begging our bread, is not this well-recompenced, that we are nourished with the food of angels — with eternal life and Christ himself?'" Such a chaos of desires is the soul of the wicked, that no abun- dance can satisfy his want. Ahab's crown could give him no rest, without Naboth's vineyard.^ So full is the ungodly heart of in- satiable cravings !^ But how intolerable will be this conscious want throughout eternity, when a drop of water to cool the torment- ed tongue shall be denied !^ CHAPTER XIV. 1. Every ivise woman buildeth her house; but the foolish plucketh it down with her hands. We have seen the wife to be a blessing or curse to her husband.'" Such is she to his house. Her wisdom may supply many of his defects ; while all the results of his care and prudence may be wasted by her folly. The godly matron instructs her children by her example, no less than by her teaching. She educates them for God and for eternity ; not to shine in the vain shew of the wo'rld, but in the Church of God. Her household order combines econo- my with hberality ;ii strict integrity in the fear of God.'^ Thus, as godly servants bring a blessing to the house, '^ so does the ivise woman build her Itouse^^ under the blessing of God, 'establishing it in a firm and durable state."' Who can estimate the worth of a Christian mother — a Hannah'^ — an Eunice?'^ ' Chap. X. 3. Ps. xxxiv. 10; xxxvii. 3, 18. 2 Bishop Patrick. 3 Gen. xlvii. 11—13. * 1 Kings xvii. 1—11 ; xviii. 5. s Dan. i. 12—16. « Luther on Psalm exxxii. 16. Comp. Psahn xxxvi. 8. John vi. 35, 55. 7 1 Kin;:s xxi. 1—4. Job xx. 20—22. « Psalm xvii. 14. Isa. Ixv. 13, 14. Hos. iv. 10. Mic. vi. 14. 9 Luke xvi. 24. " Chap. xii. 4. " Chap. xxxi. 13, 18, 27. J2 Ibid. ver. 30. i3 Gen. xxx. 27 ; xxxix. 5. •< Chap. xxiv. 3—5. »5 Diodati. Chap. xxxi. 28—31. is i Sam. i. 27, 28. i7 2 Tim. i. 5j iii. 15. EXPOSITION OF THE BOOK OF PROVERBS. 151 But mark the foolish woman — her idleness, waste, love of pleasure, want of all forethought and care — her children's wills allowed — their souls neglected— their happiness ruined ! We see her house plucked down in confusion. A sad issue, if an enemy had done this. But it is the doings — or rather the undoing— of Aer own hands. In proportion to her power and influence is her capability of family mischief Such was Jezebel — the destroyer of her house.' What responsibility then belongs to the marriage choice, linked with the highest interests of unborn generations! If ever there was a matter for special prayer and consideration, this is it. Here to eir once, may be an undoing of ourselves and of our house. Of how little account are birth, fortune, external accomplishments, com- pared with godly wisdom P 2. He that loalketh in his uprightness feareth the Lord: but he that is perverse in his ivays, despiseth him. There can be no stream without the fountain. Grace in the heart is the spring of the upright walk.^ The proof that we believe the reality of religion, is that we walk in the power of it. The proof of the influence of the fear of God is, that we " are in it all the day long,"^ not saints in our prayers, and worldlings in our conduct ; not substituting active zeal for personal devotedness ; not teaching our families half of religion — to read and pray ; but " whatsoever things are true, honest, just, pure, lovely, and of good report — to think on these things."^ Man may boast of his moral uprightness — that he would scorn a mean action. But the heart- searching Saviour lays open the root of worldly selfishness, and shews his way to he perverse before him.^ Does he remember — or does he know — while he slumbers in the delusion of external decency, that the allowed supremacy of any earthly object,'' or the indulgence of a secret lust^ — brings him under the fearful guilt of the despising God 7 3. In the mouth of the foolish is a rod of pride : but the lips of the xvise shall pre^ serve him. How many figures does the wise man employ to shew the de- structive evils of the tongue !^ Here it is a rod'" — a rod of pride. The rod in the inouth is often sharper than the rod in the hand. Sometimes it strikes against God" — sometimes it is " the rod of his anger"'- against his people permitted,'^ yet restrained.'^ Always in the end is it the rod for the /oo/ himself'^ Yet when the heart is humbled, and filled with wisdom, the tongue becomes the pre- 1 1 Kings xvn. 31 — 33 ; xxi. 24, 25. Comp. 2 Kings, xi. 1. 2 Mr. Scott here aptly quotes the proverb — that ' a fortune in a wife is better than a fortune with a wife.' 3 Chap. iv. 23. Matt. xii. 33. -J Chap, xxiii. 17. ^ Phil. iv. 8. 6 Luke xvi. 14, 15. 7 i Sam. ii. 29, 30. 8 2 Sam. xii. 9, 10. 9 Jer. xviii. 18. ^ ^^ek. vii. 10, 11. " Ex. V. 2. Psalm xii. 3, 4. 2 Kings xix. 10—13. '2 Isa. x. 5—14. " Rev. xiii. 5, 6. ii Ps. cxxv. 3. i5 Psalm Ixiv. 8. Jer. xxv. 8—14. 152 EXPOSITION OF THE BOOK OF PROVERBS. servative from imminent dangers^ — even from the threatened scourge of the rod of pride. "^ Were this iron rod to rule the earth, who could tolerate the abodes of men ?^ But adored be the grace, which converts this unruly boasting member of unrighteousness, to be "an instrument of righteousness unto God !"* 4. Where no oxen are, the crib is clean : but much increase is by the strength of the ox. Oxen are the Eastern instruments of husbandry.^ Where, therefore, no oxen are, to till the ground, the crib is clean.^ Be- cause, where is no labor, there can be no food wherewith to sup- ply it. God works by means, not by miracles. There must be good husbandry, in order to an abundant harvest. Let the ox be put to his work, and much increase will be by his strength.^ In the spiritual husbandry, where there are no laborers, all is bar- renness and desolation. But see the much increase — the harvest of precious souls — the fruit of their strength and efiectiveness.* "In all labor" — both in the natural and spiritual husbandry — " there is profit."^ But God will never acknowledge a slothful ser- vant. 5. A faithful witness will not lie ; but a false witness will utter lies. This might seem to be a truism — unworthy of inspiration. But a closer inspection brings out a valuable maxim of practical wis- dom. A faithful ivitness is moved neither by entreaties nor biibes, neither by promises nor threats, to swerve from truth. He is the man to trust. He ivill not lie. But a false ivitness has lost all principle of truth. He will utter lies — without an}^ inducement but his own interest or pleasure. Flee from his very breath.^" The faithful ivitness answers God's requirements.'' He is there- fore his delight.'^ He is the citizen of the heavenly Zion,'^ and the ornament of Godliness." In the Sacred office he will not lie. His spirit is firm and independent. '^ His message is full and transpa- rent truth. '^ But the false ivitness is a true child of "the father of lies.'"^ Awful indeed is his utterance in common life ;'** more awful in the profession of the gospel ;'* awful beyond conception in the Sanctuary.^" A minister of God in his commission — a Minister of Satan in his work,^' delivering a lying message ; " subverting the gospel of Christ,"-^ to the destruction of his people, to the dou- ble destruction of his own soul. ' Chap. xii. G. 2 job v. 21. Psalm xxxi. 19, 20. 3 Psalni Ivii. 4; cxx. 5 — 7. * Rom. vi. 13. 5 Deut. xxii. 10; xxv. 4. 1 Kings xix. 19. Job i. 3, 14. * See Amos iv. 6. t Psalm cxliv. 13, 14. 8 1 Cor. iii. 9 ; ix. 9, 10. 1 Tim. v. 18, and the image of the minister. Rev. iv. 7, fleem to warrant this application of the proverb. 9 Verse 23. ^ chap. xxv. 19. " Psalm li. 6. '2 John i. 47. '3 Psalm xv. 2; xxiv. 3, 4. Isa. xxxiii. 15 — 17. »< Phil. iv. 8. 15 Acts xxvi. '« 1 Thess. ii. 3, 4. '7 John viii. 44. 1 Kings xxi. 13. Comp. verse 25. '^ Chap. vi. 19; xxv. 18. «9 Acts V. 1—4. 20 jer. v. 31. Ezra xiii. 4—16. 21 2 Cor. xi. 13—15. 22 Gal. i. 7. EXPOSITION OF THE BOOK OF PROVERBS. 153 Thus " the good and the corrupt tree" — each brings forth its own fruit'. Let us remember, that our principles — good and evil — are exemplified in the most trivial transactions, and gather strength from the slightest, as well as from the most important exercise.'^ 6. A scorner seeketh wisdom, and findeth it not : hut knowledge is easy unto him thai undsrstandeth. What then? Is the promise belied — "He that seeketh find- eth ?"^ The failure lies at the scorner^s own door. He seeks in- deed, but without seriousness ;^ without honesty of purpose f without delight f for his own interest He 'finds therefore matter enough for his humor, but none for his instruction !'^ He charges the darkness upon the Scripture— not upon his own heart. He feels himself able to comprehend the subject, and therefore free to reject what is beyond his conception, or contrary to his prejudices. He scorns the humbling submission of faith, so that the glory even of the wisdom of God is foolishness with him.» No wonder. that while he makes an effort to seek, he findeth ?iot^° He seeks his ob- ject, but neglects the means, and perishes in the scornfulness of his own unbelief To another class of seekers knowledge is easy}'^ The Ethio- pian Eunuch gathered his knowledge from simplicity.*^ God gave him a ready will, a right taste ; and in " doing his will he knew his doctrine."" Obedience is the path oi understanding. " Who- soever shall humble himself as a little child, the same is the great- est in the kingdom of heaven."'^ Shall not we thus unite with our Divine Master in adoring the gracious Sovereignty of this dispensation ? " Thou hast hid these things from the wise and prudent, and hast revealed them unto babes."'^ Shall not we seek for deeper humility, as the pathway to higher instruction? While we " are in our Father's hands" as the object of his love, think of the privilege of " sitting down at his feet, every one to receive of his words."''' 7. Go from the presence of a foolish man, ichen thou perceivesi not in him the lips of knowledge. Fellowship with the ungodly is absolutely forbidden. And it is never safe to contradict a plain command.'^ Let us labor to win their souls to Christ. But the rule of prudence directs — " Cast not your pearls before swine." 'Avoid' — says the holy Leighton — 'the mixture of an irreverent commonness of speaking of holy things 1 Matt. vii. 17, 18 ; xii. 33. Comp. Chap. xii. 17. ^ Luke xvi. 10. 3 Matt. vii. 7, 8. Isa. xlv. 19. * Jofin xviii. o8. 5 Jer. xlii. 1—3; xliii. 1—4. Ezra xiv. 1—4; xx. 1—3. Matt. xxii. 15, lb. 6 Chap. xvii. 16; xviii. 2. '' Acts vni. '|— ^•^• 8 Lord Bacon quoted by Bishop Patrick. ^ Rom. ix. 31, •s'-;.*- ^• 10 Chap. xxiv. 7. 2 Tim. iii. 7. ^ 1 Cor. iii. 19. '2 chap. vui. 9; xvu. H. '3 Acts viii. 27 — 39. Comp. Psalm xix. 7; cxix. 130. . " John vii. 17. Matt. vi. 22. '5 Matt, xviii. 4. Comp. F.cc. xxxix. i54. »6 Matt. xi. 25, 26. it Deut. xxxiii. 3. »8 chap. ix. 6. 2 Cor. vi. ii— 17. 20 154 EXPOSITION OF THE BOOK OF PROVERBS. indiflerently in all com panics.' ' Therefore— Wie7i we perceive not in the foolish man the lips of knoaledge — go from Ii is presence. Some may be called to dispute with him. But talce care that the call is clear. It is at least the safest path to despatch your busi- ness with him as iu a shower of rain, and not to loiter in his so- ciety. Sweet indeed is the glow of the Saviour's name upon the young Christian's lips. Its warmth may put elder Christians to shame. But we must warn him — Harm may be got in an imprudent en- deavor to do good. Confess your Master, wherever he may open your door and your mouth. But better retreat from cavillers.* You may be foiled by specious reasonings. Beware of tampering with your simplicit}^ by the hazardous experiment how much poison your constitution may bear.^ If our Lord exposed himself to moral danger— yet think of the impenetrable cover of his sanctity — his perfect self-government — his rules of godly prudence. Do we feel secure in the strength of our Christian habits ? None are so con- firmed as to be safe in relaxation of watchfulness, and wanton rushing into danger. There is a perpetual warfare with the old principles of corruption. No dependence can be placed upon any habits, that do not produce right conduct, and right apprehension of present duty. The path of sin is much more easily avoided than relinquished. We can far more readily keep out of the course of the stream, than stem the torrent. Walk closely with God ; and under his cover and shield bear a protest against the ungodly.* Commune much with his people. The very sight of a man of God is refreshing.^ 8. The wisdom of the prudent is to understand his way : but the folly of fools is deceit. This is not the wisdom of the learned, but of the prudent ; not abstract and speculative, but sound and practical. It is self-knowl- edge and self-control looking upward for Divine guidance. And how much is this wisdom needed to understand our way ! The restless professor eagerly follows his own impulse. His constitu- tional bias interprets Providences, and makes openings for himself. Every thing is out of place. He is so " fervent in spirit," that he becomes " slothful in business." He conceives himself to be doing good ; the more so because it is different from his brethren. He pleads the constraint of zeal as an excuse for indiscretion ; as if religion was meant to destroy, and not rather to rectify, his judg- ment. But " God hath made every thing beautiful in his time."^ Re- ligion is an orderly thing, as wise as it is warm. Whatever be the excitement to an irregular course, more good is done in steady con- sistency. To break the ranks in disorder ; to " busy ourselves in ' Matt. vii. 6. Leighton in loco. Vol. iii. 2 Chap. xxvi. 4. 1 Tim. vi. 4. 5. 3 1 Cor. XV. 33. 4 Psalm cxix. 114, 115. 5 Chap, xxvii. 9, 17. * Eccl. iii. 11. EXPOSITION OF THE BOOK OF PROVERBS. 155 Other men's matters ;"^ to be eager to understand our neighbor's way,^ obscures the hght upon our own. The true tolsdoni is to understand what belongs to us personally and relatively. ^ '< As GolI hath distributed to every man, so let him walk, and abide with God."^ Let the eye do the work of the eye, and the hand of the hand. If Moses prayed on the Mount, and Joshua fought in the valley,'' it was not, because the one was deficient in courage, or the other in prayer ; but because each had his appointed work, and understood his own way. Many steps of onr way are different from our neighbors, and may often be difficult to discern ; being rather involved in the principles, than expressed in the detail, of Scripture. But the wisdom of the prudent will enable us to un- derstand what the will of the Lord is.^ " A single eye" and a sound heart will make our way plain.'' True greatness does not consist in doing extraordinary things, but in doing common things from a right motive. But while the attention of a truly wise man is occupied in as- certaining the conduct which his duty calls him to pursue, the arts of deceit engross the polluted minds of the wicked.^ Their wisdom of deceit is really folly. Gehazi's overreaching wisdom proved folly in the end.* Daniel's accusers " were taken in their own craftiness. ''''^'^ Ananias and Sapphira vainly endeavored to hide their covetousness under the cover of liberality. '^ Who can deceive a heart-searching God ? The attempt to do so is fearful provoca- tion— certain confusion. 9. Fools make a mock at sin : but ivith the righteous there is favor. What ! Are there such as will count sin a sport ? They have never seen the sight — never felt the weight. Look into eternity. Is hell a matter of sport ? Look deeper still. How does God feel it ?^^ How did Christ sink under the load ? Shall we make a rnock at that, which was a crushing burden to the Son of God ? Go to Gethsemane. Go to Calvary. Learn there what sin is.^^ Ask converted souls — awakened consciences— dying sinners — ^do they speak lightly of sin ? How will the wretched mocker call himself in eternity what God calls him now — a fool ! The mocking can- not be beyond the grave ; except it be the sport of the cruel ene- my at the unchangeably hopeless torments of his deluded victim. The damnation of souls is sport in hell. Is not then the poor mocker, rushing into the woe — the object of our pity and prayer ? We warn — -we weep— we would yearn over him. The 7-ighteoiis — they cannot 7nock, like this hardened fool. While ' he makes himself merry with his sin, and scoffs at the re- 1 1 Pet. iv. 15. Comp. 1 Thess.iv. 11. 2 Thess. iii. 11, 12. 2 John xxi. 21 , 22. 3 i Kin