YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

AN

EXPOSITION

BOOK OF PROYERBS.

THE REV. CHARLES BRIDGES, M.A.,
VICAK OF OLD NEWTON, SUFFOLK J
AUTHOR OF AN " EXPOSITION OF THE OXIXTH PSALM," " CHRISTIAN MINISTRY," ETC.

NEW YORK:
ROBERT CARTER & BROTHERS,
No. 285 BROADWAY.1850.

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 jj;iven 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."1 Their force .and perma
nent impression are " as goads and nails fastened by the Master of assem
blies"2— 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.3 Classic annals have recorded aphorisms sim
ilarly constructed from men of wisdom. All 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.'4 Indeed his mind largely
dealt in this intellectual exercise. " He spake three thousand proverbs."6
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.6
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.'8 This wonderful Book is in-
1 Chap. xxv. 11.
2 Eccles. xii. 11. LXX. write irapm^iini (mpa oipt — 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.
6 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 aTe the irreverent liberties, that proud learning dares to take with
the Word of God !
i 1 Kings iv. 33.
8 Cicero de Oratore, Lib. ii. 14. Elsewhere he gives nearly the same judgment of
Euripides. Epist. Lib. xvi. 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.'8 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.'4
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 undemanding ! 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.'7
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.8 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.10 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. nnvaptruv mtpiav. 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 Laetam. 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 A pud 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, 6 ; 34, with James iv. 6. 1 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. if. 22; xxvii. 1, with James iv. 13, 14. Itisamarked
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 Hottenger. Thesaur. Philol. Lib. ii. c. 1. sect. 14. Comp. Carpzov. Introd. ad Lib.
Canon. Part ii. c. iv. 5. 7.
9 Theodore Mopsuest condemned by 5th Council of Constantinople, A. D. 551.
io Miscell. Sacra. Lib. i. c. xviii. 30—34.

PREFACE.

scholar, not more remarkable for his profound learning, than for his ele-
gant taste.1
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 in the very outset to be essential wis
dom, arid vice or wickedness essential folly. The only wise man there
fore is declared to be the truly good and vktuous, or he tha* 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.''
' The Second, Part commences at the opening ef the ninth chapter, as
is obvious from the introductory clause. The style 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 preceding, 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 aware of the value of every moment of time
at this important period, lays down 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. Gregory, pp. 286 — 306.
2 We add two interesting testimonies, of a widely different character. ' The first
part — including the 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-
pceas, and adorned with 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 Lectures on Heb. Poetry, xxiv. (Mr. Holden ventures to doubt whether this
picture is not somewhat over-wrought. Pref. to Translation of Proverbs, xxxix.) ' The
first nine chapters of 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 out in the ear
nestness of benevolent desire.' Wardlaw on Ecclus. xii. 10.

I VI PREFACE.
life, and 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
tive 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 ;s sometimes by an enigmatical obscurity,3 which rouses
the curiosity ; very frequently by a strong and catching antithesis ;4 oc
casionally by a playful iteration of the same word ;6 and in numerous
instances by the elegant pleonasms or the expansion of a single or com
mon idea by a luxuriance of agreeable words.'8
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 influence of his Divine wisdom.8 They might, however, as many
judicious critics have thought, been " set in order"8 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"10 — 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 supposition of the posterior arrangement
gives additional weight to his faithful admonitions. They come to us
like the exhortations of the restored Apostle13 — with all the force of pain
ful experience — in the true spirit of his Master's command — " When
thou art converted, strengthen thy brethren."11
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 ; xvii. 8 ; xviii. 20.
* Chap. xiv. 10; xvi. 16; xvii. 10; xviii. 4; xix. 12; xx. 14.
s Chap. xi. 15; xm. 20; xvii. 13, 15. 6 Chap. xvi. 32; xvii. 17, 27, 28; xix. 6.
i 1 Kings iv. 32. 8 ibid. ver. 29. » Eccl. xii. 9. ,0 Neh. xiii. 26.
11 Chap. ii. v. vii. ix. xxii. 14 ; xxiii. 27, 28. 12 1 Cor. ix. 27.
w 1 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
sense. There is however — we may remark-r-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,1 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."3 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 Scripture4 — 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,"8 that reflects upon
every point of practical obligation, and quickens life and energy through
out the whole Christian path. There is therefore, as Professor Franke
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'8 — 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.'8
Indeed — considering that these " Proverbs set in order — these words of
the wise" — were originally " given from one Shepherd,"18 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. 8 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.
6 See. Ps. xxxvi. 9.
7 ' Christ the sum and substance of Holy Scripture.' Sect. xxi.
* See Chap. i. viii. ix. &c. 9 Life, Chap. v. w Eccl. xii. 9—11.

VU1 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 sentimaritalism.
Seeking for novelty and excitement, rather than for the food of solid in
struction ; like Pharaoh's kine,1 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 V 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 Book2 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"3 — are enriched. If the surface be barren, the mine beneath is
inexhaustible. 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 indo
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.'4 The habit of interested attention being fixed, how shall we best " apply
the heart to the understanding" of the Book ? 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 are 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 — ' She 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-
1 Gen. xii. 20, 21. Comp. the picture drawn, 2 Tim. iii. 7. '
2 Chap. ii. 1—4. 3 John. v. 39. 4 Life of Mary Jane Graham, ut supra.
B 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."1 ' Set your affection' — saith the
apocryphal writer — ' upon my words. Desire them, and ye shall be in
structed. Wisdom is glorious, and never fadeth away ; yea, she 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 them.
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,4 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.6 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;8 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."7 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. s '0 aym/fans — 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. 232 — 235.
s See Eph. iv. 20—24. 6 Col. ii. 10. i Rom. vtti. 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 rules 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 God.2 The principles of national prosperity
or decay are laid open.3 The rich are warned of their besetting temp
tations.4 The poor are cheered in their worldly humiliation.5 Wise
rules are given for self-government.8 ' It bridles the injurious tongue,'
corrects the wanton eye,8 and ties the unjust hand in chains,'8 It pre
vents sloth ;10 chastises all absurd desires;11 teaches prudence ;ia raises
man's courage ;13 and represents temperance and chastity after such a
fashion, that we cannot but have them in veneration.'14 To come to im
portant matters so often mismanaged — the blessing or curse of the mar
riage ordinance is vividly portrayed.16 Sound principles of family or
der and discipline are inculcated.16 Domestic economy is displayed in
its adorning consistency.17 Nay — even the minute courtesies of daily life
are regulated.18 Self-denying consideration of others,1" and liberal distri
bution20 are enforced. All this diversified instruction is based upon the
principles of true godliness.21 Indeed the Writer may mention as one
motive that led him to this work ; that, having in a former Exposition2"
shown at large Christian experience to be built upon the doctrines of tire
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.'23 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.
* Chap, xviii. il ; xxiii. 4, 5 ; xxviii. 20, 22.
5 Chap. xv. 16, 17; xvii. 1; xix. 1, 22; xxviii. 6.
8 Chap. iv. 23—27; xvi. 32; xxiii. 1—3.
i Chap. iv. 24; x. 31 ; xvii. 20; xxv. 23; xxvi. 20—26.
8 Chap. v. 20, 21 ; vi. 25—29; xxiii. 26, 27. 9 Chap, xviii. 5; xxviii. 8.
10 Chap. vi. 6—11 ; xii. 27; xiii. 4; xix. 24; xx. 4; xxiv; 30—34.
" Chap xxi. 25, 26.
" Chap. vi. 1—5; xiv. 8, 15, 18; xxii. 3; xxv 6—10.
13 Chap. iv. 14, 15; xxviii, 1. ,
" Chap. v. 15—19, with xxiii. 29—35. Basil quoted by Bp. Patrick.
•s Chap, xviii. 22; xix. 14; xxxi. 10, with xii. 4; xix. 13; xxi. 9, 19.
16 Chap. xiii. 24; xiv. 1; xix. 18; xxii. 6; xxiii. 14, 15; xxix. 15, 17, 19, 21.
w Chap, xxvii. 23—27; xxxi. 10—27. 18 Chap, xxiii. 6—8; xxv. 17.
u> Chap. iii. 27, 28. » Chap. xi. 24; xxii. 9. 21 Chap. xxxi. 10, 30.
48 On Ps. cxix. s3 Pref. to Comment, on Prov

PREFACE. XI
question — "Wherewithal shall a young man cleanse his way 1" His
son in this Book has fully opened the answer — " By taking heed thereto
according to thy word."1 Nay he expressly states the Book to be writ
ten for the heeding of youth."2 It takes them as it were by the hand,
sets up way-marks to warn, against coming danger and imminent temp
tations,3 and allures them into the bright ways of God by the most
engaging motives.4 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.
» Chap. i. 10—15- ii. 10—19; v. 1—13 ; vii. * Chap. iii. 1—18; viii. 17, &c.

EXPOSITION

THE BOOK OF PEOYEBBS,

CHAPTER I.
1. The proverbs of Solomon, the Son of David, King ef Israel; 2. To know
wisdom and instruction; io perceive the words of understanding ; 3. To receive
the instruction of wisdom, justice, and judgment, and equity ; 4. To give subtilly
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.1 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 prayers3 and counsels.4 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) ;6
they claim our reverence upon infinitely higher ground. " Behold !
a greater than Solomon is here."7 Often does he speak in the per
son8 — always under the inspiration9 — of " the wisdom of God ;" so
that his sayings are in the highest sense " Divine sentences ,in
the lips of the King."10
The great end of this inestimable book is to teach — not secular
or political wisdom (though many excellent rules of each are inter
spersed)11 — but that knowledge of God,12 which, while it " maketh
wise unto salvation, perfects and furnishes the man of God unto
all good works."13 This is set forth in all its glowing privileges.14
It is pressed upon us with intense earnestness — as " the principal
thing" — our very " life."15 We are taught instruction as the means
1 1 Kings iii. 12. Comp. chap. ii. 1—6. 2 1 Kings iii. 28; iv. 34. % Ps. lxxii. 1.
* Chap. iv. 1 — 4. 1 Kings ii. 1 — 4. 1 Chron. xxviii. 9. 5 Eccles. i. 1 ; xii. 9, 10.
6 1 Kings iv. 29—31. * Matt. xii. 42. 8 Verse 20 ; viii. ix. ; xxiii. 2G.
9 2 Tim. iii. 16. 10 Chap. xvi. 10.
" Chap. vi. 1—11 ; xxvii. 23—27, with xi. 14; xiv. 28, 34; xx. 18. " Verse 7.
u 2 Tim. iii. 15—17. Titus ii. 11, 12. » Chap. iii. 13—18. w chap. iv. 5—9, 13.

Z EXPOSITION OF THE BOOK OF PROVERBS.
of gaining it. We are directed to "perceive the words of under
standing — to receive the instruction,, as a complete rule of wisdom,
justice, judgment, and equity1 — sound principles, and practical
application. Here also the sitnple — so readily deluded2 — learn
that subtilty — so needful to dicriminate between truth and error ;3
to guard them from false teachers ;d and to enable them to rebuke
and convince gainsayers.5 Specially is the young man directed
to this book.6 Prom 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.
5. 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 words 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.7 David, while conscious of com
parative attainments, was ever seeking for higher light.8 Indeed
the richest stores would soon waste without constant additions.
Hearing is a great medium of knowledge. Jethro instructed Mo
ses9 — our Lord his disciples.1* Peter enlightened his fellow-Apos
tles.11 Priscilla and Aquila " instructed Apollos in the way of
God more perfectly."12 And do not we feel ourselves to be learners,
the longer we learn — more and more ready to hear, that we may
increase in learning ?13 " Unto them that have, more shall be
given."11 And at such a crisis ap this — a crisis both of the Church
and of the world — how eagerly should we improve every medium
of instruction, by which we might become " men of understand
ing, and attain wise counsels — to know what Israel ought to do !"15
And just as the wise man himself expounded his words and dark
sayings to the delight and instruction of his royal scholar ;16 so to
a teachable hearer of the Divine Revelation many of its " deep
things" will be interpreted in heavenly light. And hence the
value of the minister of God — " an interpreter— one of a thou
sand"17 — and of his office as the Divinely-appointed mean of coining
1 Comp. chap. ii. 9. * Chap. xiv. 15; xxi. 11. Ezek. xiv. 20.
3 Phil. i. 10; 1 Thess. v. 21. 4 Psalm xvii. 4. I John iv. 1. Comp. Acts xvii. 11.
5 Titus i. 9 ; ii. 8. Comp. Matt. xxii. 15—46.
6 Psalm cxix. 9. ' Over the gates of Plato's school, it was written — Mmiscs ayMus-
rpiiTos tiiriTio. (Literally- Let 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.' — Cartwright in loc. — Lavatcr in c. iv. 20 — 22.
i Phil. iii. 12. Comp. 1 Cor. iii. 18; viii. 2.
8 Psalm cxix. 98—100, with 18. 33, 34. 9 Exod. xviii. 17—26.
>° Matt. xiii. 11—16. John xvi. 12. " Acts xi. 2— 18. 12 Ibid, xviii. 24—26.
" Chap. ix. 9 ; xviii. 15. » Mark iv. 24. 15 1 Chron. xii. 32.
u 1 Kings x. 1—5. « Job xxxiii. 23. Comp. Acts viii. 27—35.

EXPOSITION OF THE BOOK OF PROVERBS. 6
to the perfection of knowledge.1 How many disorders and heresies
might have been spared to the Church, if — instead of indulging
the perversity of an unsettled judgment — men had honored " the
Priest as the messenger of the Lord of Hosts," and in humble sim
plicity had "sought the law at his mouth !"a Self-will may resist
this suggestion as Romish domination. But a teachable subjection
to the faithful " steward of the mysteries of God'1'' — coming to
learn, not to teach — to have, not the curiosity fed, but the con
science satisfied — this will issue in the '' good thing of the heart
established with grace"3 — the rich fruit of reverencing the ordinance
of God.
7. The fear of the Lord is the beginning (Marg. — principal part) of knowl
edge : b ui fools despise wisdom and instruction.
The preface has stated the object of this Book of Wisdom. The
book itself now opens with a noble sentence of instruction. ' There
is not' — as Bishop Patrick observes — 'such a wise instruction to be
found in all their books, (speaking of heathen ethics,) as the very
first of all in Solomon's, which he lays as the ground of all wis
dom.'4 The fear of the Lord is the beginning of knowledge. So
Job had pronounced before.5 So had the wise man's father.6
Such is the weight of this saying, that Solomon again repeats it.7
Nay — after having gone around the whole circuit — after having
weighed exactly all the sources of knowledge — his conclusion of
the whole matter is this, that the fear of God in its practical ex
ercise " is the whole of man''8 — all his duty — all his happiness — his
first lesson and his last. Thus when about to instruct us as from
the mouth of God, he begins at the beginning — the principal part.
All heathen wisdom is but folly. Of all knowledge — the know
ledge of God is the principal. There is no true knowledge without
godliness.9 But what is this fear of the Lord 7 It is that affectionate
reverence, by which the child of God bends himself humbly and
carefully to his Father's law. His wrath is so bitter, and his love
so sweet ; that hence springs an earnest desire to please him, and
— because of the danger of coming short from his own weakness
and temptations — a holy fear — anxious care and watchfulness,
" that he might not sin against him." This enters into every
exercise of the mind — every object of life.10 The oldest proficient
in the Divine school seeks a more complete moulding into its
spirit. The godly parent trains up his familyunder its influence.11
The Christian scholar honors it as the beginning — the head —
1 Ephes. iv. 11—15. 1 Th"ss. iii. 10.
2 Mal. ii. 7. Comp. Heb. xiii. 17, with 1 Cor. iv. 8; iii. 2—4.
3 Heb. xiii. 9. 4 Preface to his Paraphrase 5 Job xxviii. 28. s Ps. cxi. 10.
i Chap. ix. 10. Compare the fine description by the son of Sirach. Ecclus. i. 14 —
20, 27.
8 Eccles. xii. 13. Comp. Job xxviii. 12 — 14, with 28. > Comp. Deut. iv. G, 7
10 Chap, xxiii. 17. " Gen. xviii. 19. Eph. vi. 4.

4 EXPOSITION OF THE BOOK OF PROVERBS.
of all his knowledge ; at once sanctifying its end, and preserving
him from its most subtle temptations.
This is why the mass around us despise wisdom and instruc
tion. Because the beginning of wisdom — " the fear of God —
is not before their eyes."1 They know not its value. They scorn
its obligation. Wise they may be in their own sight. But surely
God here gives them their right name. For fools they must be
to despise such a blessing2 — to rush into wilful ruin3 — to treasure
up work for despairing repentance.4 ¦ ' From hardness of heart,
and contempt of thy word and commandment, Good Lord deliver
us.'5 May thy reverential, affectionate, child-like fear be my
wisdom — my security — my happiness !
8. My son, hear the instructions of thy father, and forsake not the law of thy
mother ; 9. For they shall be an ornament of grace unto thy head, and chains
about thy neck.
Next to the fear of the Lord — and always connected with it —
is reverence to parents. Let the young ponder this connection,
and mark how the opening of this book puts honor upon " the
first commandment with promise."6 God here speaks in the
character, and by the mouth, of a parent or teacher7 — blending
paternal tenderness with his Divine authority — My son. The
command supposes the godly character of parents, and — unlike
every other system — recognizes the responsiblity of both parents.6
Their children are rational creatures. Instruction — not blind
submission — must be inculcated. Yet they are wayward —
Instruction must therefore be enforced with the authority of law.
God himself puts his own stamp upon parental discipline. Hear
it — Forsake it not. Reverence for his mother's law was the
honorable mark of Timothy's profession.9 Nor must this rever
ence be confined to the years of restraint. The disciple of the
Bible will own himself to be a child in relative obligation, long
after he has ceased to be a child in years.10 Neither age nor rank
give any just claim for exemption. Joseph — when ripe in years —
the head of a family, and the first lord in Egypt — bowed before
his father's feet.11 Solornon, in the glory of his crown, forgot, not
the respect justly due to his mother.12 And the crown upon his
1 Psalm xxxvi. 1. 2 Jer. viii. 9.
3 Verses 22, 24—32. Comp. 1 Sam. iv. 25. Jer. xxxvi. 22—32.
i Chap. v. 12, 13, xxix. 1. 5 Litany. 6 Ephes. vi. 2. Comp. 1 Tim. v. 4.
7 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 individual converts and collective Churches —
1 Tim. i. 2. 2 Tim. i. 2. Titus i. 5. 1 Cor. iv. 15, with 1 John ii. 1 ; v. 21.
9 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. 22; 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. » Gen. xivi. 29 ; xlviii. 12.
12 1 Kings ii. 19, 20. See 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 neck1 — were not so
graceful, as was this ornament of filial humility.2 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 them"3 — Yea, honoring his mother with his last dying com
mand to his disciple — " Behold thy mother I"1
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.5 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 with
us, let us lay wait 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, we 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 wiih 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 ? 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 sinners 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."7 Yet against all multifold enticements,8 the rule
is one — Consent thou not. Consent constitutes the sin. Eve
consented, before she plucked the fruit,9 — David, before he com
mitted the act of sin.10 Joseph resisted, and was saved.11 Job was
sorely tried; "yet in all this, Job sinned not."12 Remember — we
need not yield. We cannot be forced to sin13 — else we might
throw the blame upon God. The habitual resistance of the will
clears us of responsibility.14 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. xii. 39, 42. 2 1 Peter v. 5.
3 Rom. xiii. 14, with Luke ii. 51. 4 John xix. 27.
5 Phil. iv. 9—19. 1 Thess. ii. 7—13.
« Chap. xvi. 29. Gen. xi. 4. Is'a. xii. 6 ; lvi. 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. 10 2 Sam. xi. 2 — i. Comp. Jos. vii. 21. » Gen. xxxix. 8, 9.
'2 Job i. 22 ; ii. 10. 13 See James i. 14. " Comp Rom. vii. 14—17, 19, 20, 23.

0 EXPOSITION OF THE BOOK OF PROVERBS.
of the plot. The innocent was to be murdered without cause1 —
swallowed up alive and whole — like Korah and his company ;
going down into the pit in their full strength.2 The invitation
was seemingly harmless — Only come — come vnth 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.3 Pre
cious substance will be found, when our victim is destroyed.4
Precious substance ! say they — How can that be substance at all,
which belongs only to a world of shadows I5 Much more, how
can the fruit of robbery be precious with the curse of God ?6
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, if pre
sented to his imagination alone 7 But this is (he history of many
a deluded sinner, hurried on by the influence of company to
lengths of sin that he had never contemplated.7 Other entice
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 !"s
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.9
Avoid parleying with them. No one becomes a profligate at
once.10 But " evil communications corrupt good manners."11 The
conscience — once tender — becomes less sensitive by every com
pliance. 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.12
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.13 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.14 The only safety is in flight.15
Run then into " thy hiding-place, and behind thy shield," and
i Gen. iv. 8. Ps. x. 8. 2 Num. xvi. 33.
3 But see Gen. iv. 10. 2 Kings ix. 26. 4 Comp. Matt. xxi. 38. 5 Psalm xxxix. 0.
6 Chap. xxi. 6. Ps. lxii. 9, 10.
' Chartist Associations afford ample evidence of this awful delusion. 8 2 Cor. ii. 11.
9 Chap. iv. 14, 15. Compare Psalm i. 1.
10 ' Nemo fuit repente turpissimus.' — Classical adage. " 1 Cor. ,xv. 33.
12 2 Sam. xi. 4, 17, 25.
13 Verse 16. Isa. lix. 7. A very apt illustration of the total depravity of man in the
perverted use of the members of his body. — Rom. iii. 1 5.
m Comp. Mark xiv. 54, 71. is Gen. xxxix. 10, 12.

EXPOSITION OF THE BOOK OF PROVERBS. 7
boldly bid thy tempter " depart from thee."1 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 they
lay wail for their own blood; they lurk privily for their own lines. 19. So are
the ways of every one that is greedy of gain ; which taketh away the life of tlte
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 wait for their own. They
lurked privily for the innocent without cause. But it proved to
be lurking privily for their own lives.3 Ahab and his guilty
partner, in plotting the destruction of their innocent victim, worked
out their own ruin.4 — Little did Hainan, when bent upon the
murder of Mordecai ;s or Judas when "seeking opportunity to
betray his Master."6 see that they were digging a pit for them
selves.7 Yet the sinner, would he but use his own eyes, might see
hell at the end of his path.8 But sin is self-delusive — self-destruc
tive. So are the ways — such the end — of greedy, often mur
derous gain.9 My son — once more hear thy Father's instruc
tion — " Flee these things."10
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 uttereih 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 will pour out my Spirit upon you,
I will make known my words unto you.
A Father's instruction has warned us against enticement.
Wisdom'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.11 And a glowing pic-
' Ps. cxix. 114, 115. Comp. Matt. iv. 10. 2 Rom. xi. 20.
3 Verse 11 with 18. Comp. Job xviii. 8. Hab. ii. 10. 4 1 Kings xxi. 4 — 24.
s Esth. vii. 9. s Matt. xxvi. 14—16; xxvii. 3—5. t Ps. vii. 15, 16 ; ix, 15, 16.
3 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
dark lantern in one hand, while with the other it discharges silently a pistol into our
bosoms.'- — Jermin. (Dr. M.) Comment on Prov. Folio 1638.
" Verse 8, with 1 Tim. vi. 9—11.
u The 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 application. We can easily conceive a spirit to have wisdom. But that
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"1 — 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
place of concourse — in the opening of the gates* The simple
and the scorner — each loving his own way — the fools — ignorant
only because they hale knowledge3— these are the objects of his,
compassionate remonstrance — How long ?4 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 upon 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.'5 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.6
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."7 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.8 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.9 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 are 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.
i Heb. iii. 1.
2 Comp. c. viii. 1—5. Matt. xiii. 2. John vii. 37—39 ; xviii. 20, 21. Psalm xl. 9, 10.
3 Verses 7, 29, 30. Job xxi. 14; xxiv. 13. John iii. 19, 20.
4 Comp. Matt, xxiii. 37. Luke xix. 41 . 42. 5 Bishop Hall.
6 Isa. i. 18; xliii. 23—26. t 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 welcome to the willing heart. If it cannot move, cannot his
Spirit compel — point — draw it to the Saviour 1 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 al naught all my counsel, and would none
of my reproof: 26. I also will laugh at your calamity ; I will mock when your
fear cornelh; 27. When your fear cometh as desolation, and your destruction
cometh as a whirlwind; when distress and anguish cometh upon you. 28. Tlum
shall they call upon me, but I will not answer ; they shall seek me early, but they
shall not find me : 29. For that they haled knowledge, and did not choose the fear
of the Lord: 30. They would none of my counsel; they despised all my reproof.
31. Therefore 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 calls 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 ?
All creatures beside are his servants.1 Man alone resists his yoke.
He stretched out his hand1 to afford help : to confer a blessing :
earnestly to beseech its acceptance — yea, even to command atten
tion to his call.3 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."4
But, oh sinner ! the day cometh, when he, who once yearned, and
wept, and prayed, and died, will have no pity ;5 when he shall be
as if he laughed and mocked at your calamity;6 when he shall
disdain your cry ; when he shall delight in the exercise of his
sovereign justice over you.7 All will then be the desolation of
realized fear3 — sudden as a whirlwind9 — the distress and an
guish of utter despair.10
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
answer. They would not listen to my warnings — I will not listen
to their cries. They shall call upon, me — yea, they shall seek me
early, but they shall not find me.11 Prayer, once omnipotent, will
i Psalm cxix. 91. * Isa. lxv. 2.
3 See Acts xxi. 40. 4 Rom. ix. 22. 5 Ezek. v. 11 ; viii. 18, with xxxiii. 11.
6 Comp. Judg. x. 14. Isa. i. 24. ' Comp. Deut. xxviii. 63. Ezek. v. 13.
8 Chap. x. 24.
9 Chap. x. 25. Psalm lviii. 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.)
10 Job xv. 24. Dan. v. 5, 6, 30.
u 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

10 EXPOSITION OF THE BOOK OF PROVERBS.
then be powerless. ' The last judgment before the very last of all
is come — the very outward court or portal of hell'i — the misery of
deserted souls. To be forsaken of God at any time is awful woe ;2
how much more in the time of trouble?3 But to have his coun
tenance — not, only turned fjum 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 own way ; should
not only gather, but eat the fruit of itli that it should enter into
him, and become his substance ; that he should he filled with it,
even to satiety;5 and that — not only during his road,6 but at the
end — throughout eternity.7 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. I( 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 be filled with
his own ways, and that he eat the fruit of his own devices."3
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 « protracted repentance ; of the worthlessness of
confessions extorted by terror — " howling on the bed — not weeping
at the cross ?"9 And does it not solemnly tell us, that the day of
grace has its limits ;10 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 % 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.
4 Chap. xii. 12.
5 Chap, xiv, 14. Comp. xxv. 16. — ' Ad nauseam implebuntur, et comedent, ita ut
:onsiliorum vehementer tandem, sed nimis sero, ipsos peniteant.' — Michaelis.
« Num. xi. 4, 20. Psalm cvi. 13—15. i Isa. iii. 11. Gal. vi. 7,
a Chalmers on Rom vi. 21. - 9 Hos. vii. 14, with Luke xviii. 13
io Gen. vi. 3. Hob. iv. 7.

EXPOSITION OF THE BOOK OF PROVERBS. 11
so sweetly, and strives so tenderly with us — to wound him as it
were to the soul— this is a provocation beyond 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."1
32. For the turning aweiy of the simple shall slay them, and the prosperity of
fools shall destroy them. 33. But whoso hearkeneth unto me 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 !"3
But to close with 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 from fear of evil ;4 as Noah in the ark — in con
scious security, while the world were perishing around him ;5 as
David, fearless in imminent danger, because realizing a refuge in
his God.6 Yes! — even the coming day of distress and anguish
brings with it no fear of evil.1 " 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 ?•
i Heb. x. 26—31.
2 Job xxi. 11—13. Psalm lv. 19; Ixxiii. 3—20. Jer. xii. 1—3. Luke vi. 24, 25;
x;; 16  20 ; xvi. 19 — 24. James v. i — 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. 6 Psalm iii. Compare 1 Sam. xxx. 6.
i Contrasting verses 25, 27. Luke xxi. 26. Rev. vi. 16—18.
8 Mal. iv. 1,2. Luke xxi. 28. 2 Peter iii. 10 — 13.

12 EXPOSITION OF THE BOOK OF PROVERBS.

CHAPTEE 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 ; 5. 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 scomers, 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?"1— is now answered. Rules are given for its discovery.
It is set before us— as the fear and knowledge of God;2 a prin
ciple of practical godliness ;3 a preservation from besetting temp
tations :4 and a guide into the right and safe path.5 Hence follow
the security of its scholars,6 and the certain ruin of its ungodly
despisers.7 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 them
more distinctly.
Receive my words — Let them be "the seed cast into the good
ground of an honest and good heart"8 — a heart prepared of God.9
Read the book of God — as one who " sat at the feet of Jesus, and
heard his word."10 Like the Bereans — "receive it with all readi
ness"11 — like the Thessalonians — wilh reverential faith — acknow
ledging its supreme authority.12 Hide my commandments with
thee. Carry them about with thee as thy choicest treasure, for
greater security ;13 as thy furniture always at hand for present use.14
Let the heart be the hiding-place.15 Here let the treasure be covered.
Satan can never snatch it thence.
. But there must be an active, practical, habit of attention.1*
Ear and heart must unite. Yet to incline the ear and apply the
i Job xxviii. 12, 20, 21. 2 Verse 5.
3 Verses 7— 9. 4 Verses 10— 19. s Verse 20.
8 Verse 21. ? Verse 22. 8 Luke viii. 15. " Chap. xvi. 1.
i° Luke x. 39. u Acts xvii. 11. n 1 Thess. ii. 13. " Col. iii. 16.
14 Chap. iv. 20, 21; vii. 3. Job xxii. 22. Psalm cxix. 11. is Luke ii. 19, 51.
i6 Chap, xxii. 17; xxiii. 12. The Emperor Constantine stood whole hours to hear
the word ; and when he was requested to sit, he replied, ' that he thought it wicked to
give negligent ears, when the truth handled was spoken of God.' (Euseb. de vita Con
stant. Lib. iv.) Foxe records of Edward VI. 'that never was he present at any sermon
commonly, but would excerp 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.1 Let
it be with me as with thy Beloved Son — " Waken my ear morning
by morning to hear as the learned."2 So let me under thy grace,
" incline mine ear, and hear, that my soul may live."3
Without this spirit of prayer — there may be attention, earnest
ness, sincerity ; yet without 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 comes into the ears ; then it enters into the
heart ; there it is safely hid ; thence rises the cry — the lifting up
of the voice in awakened prayer. Thus " the entrance of the
word giveth life ; it giveth understanding to the simple."4 God
keeps the key of the treasure-house in his own hand. " For this
he will be enquired of "s 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 son7
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.3
But prayer must not stand in the stead of diligence. Let it
rather give life and energy to it.9 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.i° To read — instead of
" searching the Scriptures" — is only to skim (he surface, and gather
up a few superficial notions.0 The rule of success is — Dig up and
i Chap. XX. 12. • ' Thou giving me the ear, 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. 6 Ezek. xxxvi. 37.
« Psalm cxix. 18, &c. ' 1 Kings iii. 9—12. s Eph. i. 17, 18.
8 On one side is Luther's inestimable axiom — ' Bene orasse est bene studuisse.'
On the other side is the balance, of the old proverb, 'Ora et labora.' Compare Matt. xi.
12. ' We are all,' says the heavenly Leighton, ' too little in the humble seeking and
bego-ing this Divine knowledge ; and that is the cause, why we are so shallow and small
proficients. " If thou cry and lift up thy voice for understanding, search for it as for
hid 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.
io ' Viscera terra extrahimus, ut digito gestiatur gemma, quam petimus. Quot manus
afferuntur, ut unus niteat articulus ! Simili studio, industria,, constant^, Sapientise in-
quisitioni incumbendum erat.' — Plin. Lib. ii. c. 65.
u Comp. John v. 39. Gr. — a similar allusion to the miner's toil. ' I can speak it by
experience' — said a wise man, ' that there is little good to be gotten by reading the Bible
cursorily and carelessly. But do it daily and diligently, with attention and anection

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.'1 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 much, 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."2
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 through 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 ineffective. 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."3 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 disappointment
in this search — Then shalt thou, understand — The Lord giveth
wisdom ; it cometh out of his mouth. None shall search in vain.4
7. He layeth up sound wisdom 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, every good path.
Vanity' and foolishness6 are the stamp on the wisdom of this
world. Here is sound wisdom. It looks at things, not in their
notions, but in their proper substance. It is sound, because it is
practical. It is indeed a hid treasure7 — so safe, that no spoiler can
and you shall find such an efficacy, as is to he found in no other book that can be
named.' — Erasmus's Preface to Luke. Peter Martyr gives the same testimony, Epist.
Dedic. to Comment on Rom. The following relic of our renowned Elizabeth, will be
read both with interest and profit. It was written on a blank leaf of a black-letter
Edition of St. Paul's epistles, which she used during her lonely imprisonment at Wood
stock. The volume itself, curiously embroidered from her own liana, is preserved in the
Bodleian. — l August. I walk many times into the pleasant fields of the Holy Scriptures,
where I pluck up the goodlisomc herbs of sentences by pruning, eat them by reading,
chew them by musing, and lay them up at length in the high seat of memnrie, by gath
ering them together, that so, having tasted their sweetness, I may the less perceive the
bitterness of this miserable life.' — Miss Strickland's Queens of England, vi. 113.
i Job xxviii. 1. 2 Eph. iii. 18, 19. 3 Matt. xxii. 29.
4 Job xxxii. 8. Isa. xlviii. 17; liv. 13. James i. 5, 17. Compare Gen. xii. 38, 39
Exod. iv. 12. Dan. i. 17.
s Eccles. i. 18. 6 1 Cor. iii. 19. i Verse 4.

EXPOSITION OF THE BOOK OF PROVERBS. 15
reach it ; so free, that every sinner 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 tip for the
righteous — made over to them.i Oh, let us draw upon this infi
nite treasure daily — hourly — according to present, need. Here is
our light to direct an 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 wisdom, which shall
make them eternally happy.'2 Our faithful God is a buckler to
them that walk uprightly3 — 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 safe5 — kept and preserved/ by Almighty
power ; so that the way of his saints, even on the very edge of
the enemy's ground,6 is guarded from deadly ill.
We may observe also the completeness of this godly privilege.
For not only does it enlarge our knowledge of God,1 but it brings
us to a full under standing 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."8 The wisdom or grace that saves the soul, sanctifies
the heart and life.9
10. When wisdom entereth into thine hart, and knowledge is pleasant unto thy
semi ; 11. Discretion shall preserve thee, understanding shall keep thee.
We have seen the good that wisdom brings to us.10 Now see
the evil, from which it preserves us. But observe its place —in
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 ,'12 Religion now 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 ;13 like the military guard
for the safety of the royal person.14 Before, it was the object, of
our search.13 Now, 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 law of the Lord," who is preserved from " walk
ing in the counsel of the ungodly."i6 All other restraints — educa
tion, conviction, high moral principle — are, at best, only partially
1 Col. ii. 3. 1 Cor. i. 30. 2 Bishop Hall.
3 Chap. xxx. 5. Psalm lxxxiv. 11. 4 Chap. xxii. 12.
» Chap. iv. 11; viii. 20. Deut. xxxiii. 26—29. 1 Sam. ii. 9. Ps. xxxvii. 23, 24;
lxvi. 9.
6 1 Sam. xxv. 39 ; xxvii. 1, with xxix. 2 Cor. xii. 7 — 9. 7 Verse 5.
3 2 Tim. iii. 15—17. 9 Titus ii. 11, 12. i° Verse 5. " Chap. iv. 23.
12 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.
W 1 Sam. xxvi. 16. 2 Kings xi. 11. 15 Verse 4
w Psalm i. 1, 2. Comp. chap. vii. 4, 5.

16 EXPOSITION OF THE BOOK OF PROVERBS.
operative. The reclaimed drunkard may 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 affections may be turned from some
object of vanity ; yet not fixed upon the Divine centre of attraction.
The mind may be disciplined 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, cas^, into the mould of the Gospel, is the only crucifix
ion of the fleshi — the only antidote to those snares from within
and from without, which so imperceptibly, yet so fatally, estrange
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 spedkeih
froward things ; 13. Who leave the paths of uprightness, to walk in the ways of
darkness; 14. Who rejoice to do evil, and 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 wisdom 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 them 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.2 Another is
here given : — The tempter bears his character upon his lips ; the evil
man, that speaketh proud 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 companions3 have probably been trained
in the paths of uprightness. 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.4 And now, having left the hated paths, they
i Rom. vi. 17, 18. 2 Cor. iii. 18. Gal. v. 24. 2 Chap. i. 10—16.
3 The change to the plural number (the man — who leave) implies confederacy.
« Chap. iv. 16, 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 evil1 — to draw their fellow sinners into the net ; and they delight
in those, who are most froward in their wickedness.2 Thus they
plunge deeper and deeper into sin, till all traces of the straight way
are lost to their eyes, and all their ways become crooked, leading,
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"3 — 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 better
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.4 The froward in their paths cannot —
will not — turn back.
16. To deliver thee from the strange woman, from the stranger, which flattereth
with her lips ; 17. Which forsaketh the guide of her youth, andforge'.teth the cov
enant of her God. 18. For her house inclineth unto death, and her paths unto
the dead. 19. None that go unio 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.5 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.6 Ought
not the strange woman — even if she be born and baptized in a
Christian land — to be counted as a stranger,7 and foreigner among
us? A vile flatterer with her lips !s 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 of the heathen. Rom. i. 32. 3 Heb. iii. 13.
4 Psalm cxxv. 5. Rom. vii. 21, with 2 Cor. iv. 3, 4.
5 Chap. v. 3 — 20; vi. 24; vii. 5 — 23; xxii. 14; xxiii. 27. Some commentators give
an allegorical interpretation to these pictures — as descriptive of idolatry 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.
1 The strange woman — a stranger. Two different words in the Hebrew — the lattei
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.
3 Chap. v. 3 ; vii. 21.
» Mal. ii. 14—16. Comp. Ez. xvi. 59, 60. Does not this sacred view of the marriage
o

18 EXPOSITION OF THE BOOK OF PROVERBS.
no guide but herself ; no will but her own ; no pleasure but sen
sual gratification — quickly she becomes her own and her victim's
murderer* Her house is the land of death.1 Eternal death is her
doom.2 Her paths incline to the dead, with the awful monuments
of Divine vengeance in olden time.3 Some instances indeed oi de
liverance are given — not so much examples, as special miracles,
of grace, to show how far the " arm of the Lord," and the Gospel
of his grace can reach.4 But so rare arei 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 which its victim might have taken hold of the paths of life for
its deliverance. Those that are " saved — it is so as by fire"6 — the
wonder of heaven and earth? — "Is not this a brand plucked out of
the fire?"7
20. That thou mayest walk in the way of good men, and keep the path of the
righteous; 21. For the upright shall dwell in the land, and the verfect shall re
main in it; 22. But the wicked shall be cut off from the earth, and ike transgres
sors shall be rooted out of it.
Here is the consummating blessing of engrafted wisdom. Not
only does it deliver from evil men ; but it guides us into the way
of good men. Thus endued with wisdom — thus clad with di
vine armor, — thou shalt have courage, like Joseph, to turn thy
face from the enchantment of sin,8 and keep the paths of the right
eous — rugged indeed and difficult, yet the only paths of rest and
security.9 Thus shalt thou dwell 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 youth ! ponder your deep respon
sibility with unceasing prayer for special grace and wisdom. Be-
ordinanco rebuke the sanction now given by our law, and accredited even by Christian
professors, which has reduced it to the degradation of a mere civil contract 1
i 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.
4 Solomon's own case. Comp. Luke vii. 37—50. 1 Cor. vi. 9—11.
s None in comparison, very few. Comp. Isa. lix. 4; lxiv. 7. 6 1 Cor. iii. 15
i Zech. iii. 2. 3 Gen. xxxix. 9, 10. a Cant. i. 7, 8. Jer. vi. 16.
io Psalm xxxvii. 9, 11, 22, 29, 34. Matt. v. 5.
" Chap. X. 30; xiv. 32; xv. 25. Psalm (ii. 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 rising 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.1 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?' "2

CHAPTER III.

1. My son, forget not my law; but let thine heart keep my commandments;
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 — My son. He had before instructed us to seek and search
after wisdom, and set out before us its invaluable blessings.3 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,)4 but the wilful forget-
fulness of the heart.5 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 ?"7 while his conscious helplessness takes hold
of the covenant promise — " I will put my law in their inward parts,
and write it in their hearts."8
Herein lies our interest, not less than our obligation. The re
ward of this lively obedience (need we add — a reward of grace ?)
i Chap. v. 22. 2 Jer. iii. 4. 3 Chap. ii. » John xiv' 26.
* Chap. ii. 17. Psalm ix. 17; x. 4. Comp. chap. iv. 5. Deut. iv. 23. Psalm cxix.
93, 176.
6 Chap. iv. 4. Deut. xi. ia . Isa. Ii. 7, with Exod. xl. 20. Heb. ix. 4.
» Psalm cxix. 6. Comp ver. 69, 129. s jer. xxxi. 33.

20 EXPOSITION OF THE BOOK OF PROVERBS.
is a long and happy life— the highest earthly good.1 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 the 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 ;3 to the people of God, a trial of faith
and patience ;4 to all a weariness.5 But peace added forms the
sunshine of the toilsome way6 — "peace with God through the
blood of sprinkling,"7 eternal peace in his home and in his bosom8
— 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
gate into the city."9
3. Let not mercy and truth forsake thee; bind them about thy neck; write them
upon the table of thine heart ; 4. So shalt 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 combination10 — 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."11 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.'12 " Put on, as the elect of
God, bowels of mercy. But lie not one to another. Speak every
man truth with his neighbor."13 Nor must these virtues be in tem
porary or occasional exercise. Let them not forsake thee. Bind
them as jewels about thy neck. 14 Let them be "written — not in
tables of stone, but in fleshly tables of the heart."15 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 him.16 " They
that deal truly are his delight."17 So shalt thou find favor and
good understanding13 — (success)19 both in 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. lxv. 20.
4 Gen. xxvii. 46; xlvii. 9. 1 Kings xix. 4. Phil. i. 23, 24. Rev. xxii. 20.
6 Chap. xv. 15. Psahn xc. 10. Eccles. xii. 1.
6 Psalm cxix. 165. Isa. xxxii. 17; xlviii. 17, 18.
i Rom. v. 1. Eph. ii. 13, 14. Col. i. 20.
8 Psalm xxxvii. 37. Isa. Ivii. 2. 9 Rev. xxii. 14.
1° Gen. xxxii. 10. Psalm xxv. 10; lxxxv. 10; lxxxix. 14; Ps. o. 5; cxvii. 2. Mic.
vii. 18—20.
ii Eph. iv. 24 ; v. 1, 2, 9. i2 F. Taylor's exposition of Prov. I— IX. 4to. 1655-7.
13 Col. iii. 12 with 9. Eph. iv. 25. " Chap. vi. 21 ; vii. 3. Deut. vi. 8.
w Chap. vii. 3. 2 Cor. iii. 3. ie Psalm xviii. 25. Matt. v. 7.
» Chap. xii. 22. is Psalm cxi. 10. « Jos. i. 7, 8. (M. R.)

EXPOSITION OF THE BOOK OF PROVERBS. 21
sight of man. Witness Joseph in Egypt1 — David in the family
of Saul2— the servants of God in the Eastern courts3 — the early
Christians with the people around them.4 What is more lovely
than thus to live down reproach by consistent godliness ? What
more acceptable to God, or more edifying to the Church ?s Was
not this the record of " the holy child, that he increased in wisdom
and stature, and in favor with God and man ?"6 The high
est crown of a youthful profession is conformity to the Divine
pattern.7 5. Trust in the Lord with all thine heart, and lean not to thine own understand
ing. 6. In all thy ways 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.8 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,9 and assured our confidence in him as our Friend and
Counsellor! Nor is this the 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,10 in our Father's well-proved
wisdom, faithfulness, and love. Any limit to this confidence is a
heinous provocation.11 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 flesh — can consist with it.12
Man with all his pride feels that he wants something to lean td.
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 understanding his god. Many would rather be convicted of
want of principle than of want of talent. Many bring God's truth
to their own 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."13 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; xii. 37—43; xiv. 16. 2 1 Sam. xviii. 5, 14—16.
a 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.
* Acts ii. 44 — 47. 5 Chap. xvi. 7. Rom. xiv. 16—19. 6 Luke ii. 52.
7 Comp. 1 Sam. ii. 26. s Matt. vi. 22. Comp. Psalm xxxii. 8; xxxiv. 5.
» Rom. v. 11.
0 Comp. 1 Chron. xii. 33. 2 Chron. xiv. 11. Contrast Jam. i. 6 — 8.
• Psalm Ixxviii. 18—21. i2 Comp. Phil. iii. 3. « Jer. xvii. 5.

22 EXPOSITION OF THE BOOK OF PROVERBS.
" younger submitting unto the elder I"1 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 understanding. Once indeed it gave clear unclouded light,
as man's high prerogative — created in the image of God.2 But
now — degraded by the fall,3 and darkened by the corruption of the
heart4 — it must be a false guide. Even in a renewed man — a
prophet of God — it proved a mistaken counsellor.5 Yet throw it
not away. Let it be diligently 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 folly6
— rebellion,7 ruin.8 ' The great folly of man in trials' — as Dr.
Owen justly remarks — ' is — their leaning to or upon their own
understanding and counsels. What is the issue of it ? " The
steps of his strength shall be straightened, and his own counsel
shall cast him down."9 First he shall be entangled, and then
cast down ; and all by his own counsels, until he come to be
ashamed of it.10 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.'11
Next — let our confidence be uniform — In all thy ways acknoiv-
ledge him. Take one step at a time — every step under plain
warrant, and Divine direction.12 Never venture to plan for your
self, except in simple dependence on God.,s 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,14 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.1' 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
i 1 Pet. v. 5. 2 Gen. i. 26. Col. iii. 10. 3 Psalm xlix. 20.
* Eph. iv. 18. 5 2 Sam. vii. 2—5. 6 Chap, xxviii. 26.
7 Jer. ii. 13; ix.23. 8 Gen. iii 5, 6. Isa. xlvii. 10, 11. 9 Job xviii. 7.
1° Hos. x. 6. ii Treatise on Temptation, chap. viii.
12 Comp. Ez. viii. 21—23. Neh. i. 11.
13 Jam. iv. 14. Jf the Lord will— as Puller remarks with his pithy quaintness — ;a
parenthesis, and yet the most important part of the sentence.'
H See the awful hypocrisy, and judgment of asking counsel of God under this deadly
influence. Jer. xiii. 1—3, 19—22. Ezek. xiv. 1—6.
is See the evil consequence of this inconsiderate neglect. Jos. ix. 14.

EXPOSITION OF THE BOOK OF PROVERBS. 23
ear?i Thus it was that Abraham acknowledged God. Wheresoever
he pitched a tent for himself, there was always an altar for God.2
In choosing a wife for his son there was a singular absence of
worldliness. No mention of riches, honor, beauty, or of any thing,
but what concerned the name and honor of his God.3 Thus did
the wise man's father in all his ways acknowledge God, asking-
counsel of him in all his difficulties, and never disappointed.4
This is indeed to walk with God as a Father. This is true faith
— not superseding, but invigorating exertion.5
Now if we be weaned from the idolatry of making our bosom
our oracle, and our heart our counsellor ; 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
tion? the light will come down. He shall direct thy paths. We
want no new revelations or visible tokens.7 Study the word with
prayer. Mark the Divine Spirit shedding light upon it. Compare
it with the observation of the Providence of the day ;8 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.9 We may " be led,"
for the exercise of our faith, " in a way that we know not."10 — 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."11
7. Be not wise in thine own eyes : fear the Lord, and depart from evil ; 8. It
shall be health to thy navel, and marrow to thy bones.
Another warning against self-confidence \12 and who needs it not ?
So natural is it to idolize our own devices ! Yet self-wisdom is
self delusion.13 True wisdom is its opposite — the fear of God and
the fear of sin.u God is loved and honored. Sin is hated, loathed,
1 Phil. iv. 6, 7. " In eoery thing." 2 Gen. xii. 7; xiii. 18.
3 lb. xxiv. 1 — 8. Comp. also his servant, ver. 12 — 27.
* I Sam. xxiii. 9 — 1 1 ; xxx. 6 — 8. 2 Sam. ii. 1 ; v. 19. Compare the smarting rod
from the neglect of this godly habit. 1 Sam. xxvii. 1, with xxix.
« Comp. Gen. xxxii. 9—20. Neh. ii. 4—20 ; iv. 9.
s Psalm v. 3 ; cxliii. 8—10 ; xxv. 4, 5. ' Such as Ex. xiii. 21, 22.
8 Psalm cvii. 43. » Comp. Psalm xxxii. 8, 9. Isa. xlviii. 17, 18, with xxx. 21.
io Isa. xiii. 16; 1. 10. " 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 lr&. Lib. iii. c. 36.
Comp. 1 Cor. viii. 2. Gal. vi. 3.
ii Chap. xiv. 27 ; xvi. 6. Gen. xxxix. 9, 10. Neh. v. 15. Job xxviii. 28.

24 EXPOSITION OF THE BOOK OF PROVERBS.
resisted.1 It lives indeed ; but it. is condemned to die.2 It cleaves
to the child of God ; but his heart departs from it. Often is it
the sickness of the body :3 always of the soul.4 The departure
from it, in the exercise of self-denial and godly discipline, is health
to the body.5 The soul revives in fruitfulness.6 The man that
feareth the Lord, under " the healing beams of the Sun of Kight-
eousness goelh forth,'" as from his sick chamber, full of life and
Christian energy. " The joy of the Lord is his strength."8
9. Honor the Lord with thy substance, and with 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?"9 The first fruits of the increase were the acknowledg
ment of redemption from Egypt.i0 And shall we — redeemed from
sin, Satan, death, and hell — deny the claim ?u Nay, could we be
happy in spending that substance on ourselves, which he has given
us, wherewith to honor him ?12 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.13 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.14 A nig
gardly spirit, is therefore narrow policy, contracting the harvest, by
sparing the seed corn.15 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 deposite 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-renouncing spirit, ls implicit faith,17 constraining love,18 special
regard to his own people.19 And doubt not, but he will affix his
own seal — "Them that honor me, I will honor."20
1 1 . My son, despise not the chastening of the Lord ; neither be weary of his cor-
i Rom. vii. 18—24. 2 Ibid. vi. 6.
3 In sensual indulgence — chap. v. 8 — 11. Intemperance — xxpi. 29, 30. As a judicial
infliction— Psalm xxxii. 3, 4; xxxviii. 1 — 8. 1 Cor. xi. 30.
* Hos. vii. 9. 5 Verses 1, 2. 6 Hos. xiv. 5—7. » Mal. iv. 2.
» Neh. viii. 10. u 1 Cor. xvi. 2. 10 Ex. xiii. 11—16. Deut. xxvi. 1—10.
ii 1 Cor. vi. 19, 20. w Matt. xxv. 14, 15. Luke xix. 13. Contrast xii. 16—21.
" Chap. xi. 24. u Neh. iii. 10. 2 Chron. xxxi. 5—10.
is Chap. xi. 24. 2 Cor. ix. 6. Comp. Haer. i. 4—6.
. i6 1 Chron. xxix. 14—16. Matt. vi. 1—4;° xxv. 37—39. » 1 Kings xvii. 12—16
is Rom. xii. 1. 2 Cor. v. 14, 15. « Matt. x. 42; xxv. 40. Gal. vi. 10.
20 1 Sam. ii. 30. Comp. Chap. xi. 25 ; xxii. 9. Heb. vi. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 25
rectum ; 12. For whom the Lord loveth, he correcteth; even as a father the son in
whom he delighteth.
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 ;x in adversity — by a humble and cheer
ful submission to his dispensations. In prosperity it is well to ex
pect tha 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."3 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
tion, 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 Lord, nor being weary of his correction.11 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-heartedness6 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,"7 and to dare God to do his worst — this is indeed to
despise his chastening.3 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 ?9 He then cares
i 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.
4 The philosopher's definition is striking and accurate, but infinitely above his own
practical standard — ' Nqn sentiri mala tua, non est hominis ; et 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 xii. 24—29. Comp. Isa. xxvi. 11. Jer. v. 3. t 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.2 He shrinks from searching into
the cause. He disregards his Father's loving voice and purpose.
Hence there is no softening humiliation,3 no " acceptance of the
punishment of iniquity ;"4 no child-like submission ; no exercise
of faith in looking for support. Is not this to despise the chasten
ing of the Lord 7
But while some despise the hand of God. as light, others " faint"
under it as heavy.5 They are weary of his correction. Beware
of yielding to heartless despondency or fretful impatience.6 Resist
hard and dishonorable thoughts of God.7 Their very admission
spreads destruction. Very apt are we to judge amiss of our Fa
ther's dealings ;s to neglect present duty ;9 to cherish a morbid
brooding over our sorrows;10 to forget our title and privilege of ,
adoption ;u or in obstinate grief to "refuse to be comforted" with
the " hope of the end."12 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.13 Instead of being
weary of it, hang upon his chastening hand, and pour thy very
soul into his bosom.14 Kiss the rod. 15 Acknowledge its humbling,
but enriching, benefit. 1S Expect a richer blessing from sustain
ing grace, than from the removal of the deprecated affliction.17
After all we must add, that chastening is a trial to the flesh ;ls
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,"19 not casting out. We
are thus better with it than without it ; nay — we could not be
without it for our soul's salvation.20 Faith understands the rea
sons of the discipline ;21 acknowledges it as a part of his gracious
Providence,22 and the provision of his everlasting covenant ;23 waits
to see the end of the Lord ;24 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 delightelh.25 He
i Comp. Amos iii. 6.
2 2 Chron. xvi. 10—12. 3 Psalm xxxii. 3, 4. i 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.
' Psafm Ixxiii. 14 ; lxxvii. 7 — 10. 8 Gen. xiii. 36. Judges vi. 13. Jonah iv.
9 Jos. vii. 10—13. i° Job vi. 1—16. " Heb. xii. 5.
12 Psalm lxxvii. 2. Comp. Jer. xxix. 11 ; xxxi. 15—17.
» Lam. iii. 28, 29. Mic. vii. 9. » 1 Sam. i. 10—15.
is Job xxxiv. 31, 32. 1 Peter v. 6. i« Psalm cxix. 67, 71. " 2 Cor. xii. 7—10.
18 Heb. xii. 11. is Heb. xii. 6. 20 Chap. i. 32. Comp. Psalm lv. 19. 1 Pet. i. 6.
21 Deut. viii. 2 15, 16. 22 Job v. 6, 7. 23 psiUm lxxxix, 30—32.
a* Jam. v. 11. s5 Heb. xii. 7, 8. Rev. iii. 19.

EXPOSITION OF THE BOOK OF PROVERBS. 27
"rejoiceth over his child to do him good," l and as a wise and
affectionate father, he would not suffer him to be ruined for want
of correction.2 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 !3
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,4 and the effectual working of his own disci
pline.5 The child compares his affliction with his sin, and
marvels not that it is so heavy, but that it is so light.6 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 correction.'1
Should then he, at any dark season ask — "If it be so, why am
I thus ?"8 — you are thus, because this is your Father's school —
his training discipline for heaven.9 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.10 He would make thee
"partake of his holiness," n that thou mightest 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 !12 Look then well into the dispensation.13 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 ;"14 well " knowing that the Lord hath not done with
out cause all that he hath done."15 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.18 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"17 — 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."18 Watch for the first whispers of his will
— the first intimation of his Providence — the guidance of his eye.19
Many a stroke will thus be saved to thy peace and quietness.
i Jer. xxxii. 41. 2 chap. xiii. 24. Deut. viii. 5.
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.
i Isa. xxvii. 7, 8. Lam. iii. 31—33. 5 Ibid. v. 9. 6 Lam. iii. 39.
7 Bishop Hall. 8 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.
i° Isa. xlviii. 10. Zech. xiii. 9. Mal. iii. 3. n Heb. xii. 10. 12 Comp. Jer. vi. 8.
13 Job x. 2. Psalm cxxxix. 23, 24. Eccles. vii. 14. Lam. iii. 40.
u Mie. vi. 9. 15 Ezek. xiv. 23. is Isa. iv. 4.
17 Psalm xxxix. 10, ut supra. i3 Job xxiii. 8 — 10. James v. 11.
is Psalm xxxii. 8, 9.

28 EXPOSITION OF THE BOOK OF PROVERBS.
Never forget that this is a golden opportunity, 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 character1 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 findeih wisdom, and the man that geileih (Marg.
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 ?3 Yet
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. David4 and
Manasseh5 found — as who hath not, found? — 'God's house of cor
rection to be a school of instruction.'6 Under all circumstances,
however, prayerful diligence in the heart of wisdom ensures suc
cess.7 The naturally wise man is a fool in heavenly wisdom.
The man of prayer getteth understanding, drawing it out to
light, as out of the hid treasure.8 We wonder not at the mer
chantman's concentrated interest, at his untiring toil.9 But here
the wise man, though himself enriched with the merchandise of fine
gold10 — 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.11 So the apostle judged.
So upon a trial he found it. All the world's shew — all his former
i Psalm cxix. 75.
2 Job xiii. 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 of 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 cltastening according 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.
s 2 Chron. xxxiii. 12, 13. 6 Trapp in loco. ' Chap. ii. 1—6.
3 M. R. Heb. Comp. chap. viii. 35. M. R. Chap. ii. 4. Matt. xiii. 44.
9 Impigcr extremos currit mereator ad Indos ;
Per mare pauperiem fugiens, per saxa, per ignes. Hor. Prob. i. 1.
io 1 Kings ix. 26-28.
n Matt. xiii. 45, 46, with chap, xxiii. 23. Comp. Chap. viii. 11, 1SL Job xxiii. 15—
1 8. Most truly does the great Moralist define Wisdom to be ' The knowledge of the most
honorable things — imoTripri non ri/iiwraruc. 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."i 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.2
16. Length of days is in her right hand, and in her left hand riches and honor ;
17. Her ways are ways of pleasantness, and all her paths are peace; 18. She is a
tree of life to them that lay hold upon Iter : and happy is every one that retaineth
her. Behold this heavenly Q,ueen dispensing her blessings on the
right hand and on the left ! Her right hand presents the prom
ise of both worlds3 — the rich enjoyment of this world's lawful com
forts4 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.5 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 honor? 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 7 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.'-7
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 wisdom'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 reward8 — strictness without bondage.9 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.
4 1 Tim. vi. 17. 5 Phil. i. 23, 24.
6 See the treasures of the right and left hand promised to the wise man himself, ]
Kings iii. 12—14.
' 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 love ; short the
path, cheerful the way, when the heart goes freely in it.
It is saying far too little, that the trials of these 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.'i 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,"2 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."3 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.4 Moses endured
not '/ his reproach" as a trial. He " esteemed it as a treasure —
greater riches than the treasures of Egypt."5 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 — " My heart rejoiceth in
the Lord ;"6 while — to shew that none serve him for naught — for
one child that was resigned, five were added.7 In fact, the world
see only half the prospect. They see what religion takes away.
But they see not what it gives. They 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."8
But ways of pleasantness are not always safe. Yet all wis
dom'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."2 " The
feet are shod" for the rugged path " with the preparation of the
Gospel of peace."10 The subjugation of the will — the sorrow of
contrition — the weariness of the cross — all end in peace.11
Yet nothing can make wisdom's ways palatable to a carnal
rtind. " 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.12 Nor again — though wisdom's ways are ways of
pleasaittness — are wisdom'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 Pom. viii. 7. 3 Ibid, vii 5. * Acts v. 41, 42; xvi. 24, 25.
6 Heb. xi. 26. 6 i gam. i. 26; ii. 1. t Ibid. ii. 20, 21.
8 Isa. Ivu. 10, with Psalm cxxxviii. 5. 9 John xvi. 33.
¦o Eph. vi. 15, with Deut. xxxiii. 25.
» Psalm xxxvii. 37. Isa. lvii. 2, with 20, 21. >2 Rom. viii. 5, 8.

EXPOSITION OF THE BOOK OF PROVERBS. 31
ilege to be so; that the commands of God on this dutyi 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 the inanimate creation into glow
ing sympathy with the joys of the Gospel.2 The character of
the servants of God3 — especially in affliction4 — sets a seal to this
rejoicing spirit. Is then thy happiness clouded ? Has there not
been some deviation from wisdom's paths 7 Does not thy God
call thee to search— to humble thyself — to return ?5
Lastly — to the glory, beauty, and fruitfulness of wisdom, the
Paradise of God alone can furnish the full counterpart.6 ' 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.'7 Once our way was barred up,
and none could touch her.8 Now our way is open to her in a bet
ter paradise.9 We " sit down under her shadow with great de
light." 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."10 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!11 And yet only
the weeping, wrestling soul can lay hold upon the beloved object,12
and embrace it in despite of all the enemy's struggle to loosen the
grasp.13 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.14 There must be
" continuance in the ways"15 — " settled — rooted and grounded."16
" Keeping the works" holding the beginning of our confidence
steadfast " unto the end."" Happy is every one that retaineth
her. The promises are " to him that overcometh."18 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 re^ty. Rest not, till thy heart
i3 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 he
established (Marg. prepared,) the heavens. 20. By his knowledge the depths are
broken up, and the clouds drop down the dew.
i Such as Psalm xxxii. 11; xxxvii. 4. Phil. iv. 4. 1 Thess. v. 16. Comp. the
warning Deut. xxviii. 47.
2 Psalm xcvi. 11—13; xcviii. Isa. xliv. 23; lv. 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.
i Diodati in loco. 8 Gen. iii. 22—24. 9 Heb. x. 19—22. io Can. ii. 3.
« Rev. xxii. 2. :2 Gen. xxxii. 26-28. Hos. xii. 3, 4. « Matt. xi. 12.
« 1 Tim. vi. 12. 15 Isa. lxiv. 5. John viii. 31. is Col. i. 23 ; ii. 7.
" Rev. ii. 26. Heb. iii. 6, 14. « Rev. ii. iii.

b

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 speaketh, was everlasting ; because it
was before all creatures, and that all things — even the whole world
— were made by it.'1 Behold it founding the earth " upon noth
ing;" and yet. "so sure, that it cannot be moved."2 See how this
great architect hath established the heavens, fixing all their bright
luminaries in their respective orbits3 — ' such a glorious canopy set
with such sparkling diamonds.'4 Each of these departments de
clares his knowledge. In the earth — breaking up the depths —
gathering them up into rivers and streams for the refreshment of
man.5 In the heavens — collecting the moisture into dew — drop
ping clown fatness upon the parched ground ;e each of these count
less drops falling from this Fountain of life.7 Thus does every
particle of the universe glitter with infinite skill.8 The earth — its
pavement, and the heavens — its ceiling — " declare the glory of
God."9 How beautiful is the uniformity of the two great systems
of God ! Both are the work of the same architect. Both display
the wisdom and knowledge of God.10 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."11 21. My son, let them not depart 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 youth12 the
i Notes to the Reformers' Bible. 2 Job xxvi. 7. Psalm xciii. 1.
3 Gen. i. 14 — 16. Psalm exxxvi. 5. Jer. x. 12; li. 15.
* Leighton's beautiful fragment on Psalm viii. Works, Vol. ii.
s Chap. viii. 24—29. Gen. i. 9, KW Job xxxviii. 8—12. Psalm civ. 8—13.
6 Gen. xxvii. 28, 29. There is a philosophical difficulty in supposing "the clouds to
drop down the 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.
i Job xxxviii. 28. 8 psalm civ. 24.
9 Psalm xix. I. i° John i. 1—14. Eph. i. 8; iii. 9. Col. i. 13—17.
u Rom. xi. 33. Full of profound thought are the words of our admirable Hooker —
'That which moveth God to work is goodness; that which ordereth his work is wisdom;
that which perfecteth his work is power. All things, which God in these times and 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 are in that respect the Offspring of God. They are in him, as effects in their high
est cause, He likewise is actually in them, the assistance and influence of Deity being
their life.' — Book V. lvi.
12 Isa. xxviii. 9, 10.

EXPOSITION OF THE BOOK OF PROVERBS. 33
weight of her instructions.1 As thy much loved treasure — as thy
daily guide — let them not depart from thine eyes.2 Worse than
valueless are they, if received as notions ; of inestimable price, if
kept as principles. Man's instructions reach only " the form of know
ledge." God's teaching is sound wisdom3— 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,"4 is in a state of death, ' until
the entrance of God's word giveth light and understanding,5 — " the
light of life."6 The excellency of this knowledge is, that " with this
light and understanding," — " it giveth life to them that have it."7
Every truth under its influence springs up into the new creature
with heavenly glow, and with all the grace of " the beauty of the
Lord,"8 outshining, even in the most despised garb, the richest
glory of an earthly crown.
23. Then shalt thou walk in thy way safely, and thy foot shall not stumble.
24. When thou liest down, thou shalt not be afraid : yea, thou shalt lie down, and
thy sleep shall be sweet. 25. Be not afraid of sudden fear, neither of the desolation
of the wicked, when 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.9
David from inattention to wisdom's words " well nigh slipped."10
Peter from the same neglect fearfully stumbled.11 But our sleeping
hours, no less than our waking steps, are divinely guarded. " So
he giveth his beloved sleep."12 "Underneath them are the ever
lasting arms."13 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.14
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 sweetly, that an angel's stroke was needed to awaken
him.15 What would not many in troublous times — waking at
every stir — give for one night of this sweet sleep ! And yet how
"nany such nights have we enjoyed ; waking, as Jacob on his
i 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. 3 Psalm cxix. 130.
6 John viii. 12. i Ecc. vii. 12. Comp. Chap. iv. 22; vi. 23.
8 Psalm xc. 17; cxlix. 4. Com. Chap. i. 9. 'Grace to thy jaws,' is the Douay Ver
sion with the Marg. Explanation — ' Merit for the, words of thy mouth.'
9 Chap. iv. 11, 12. Psalmxvii.4; xxxvii.23; cxix. 9, 11, 133. w Psalm lxxiii. 2— 17.
u Matt. xxvi. 33—35, 69—75. ' li Psalm cxxvii. 2. Comp. 'cxxi. 3, 4.
•3 Deut. xxxiii. 27. Comp. Lev. xxvi. 6.
" ' Obdormit in Deo, et 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. 66.
15 Acts xii. 6, 7. Our Martyrologist records of John Rodgers, the Proto-Martyr in the
Marian persecution, that ' on the morning of his execution, being found fast asleep,
scarce with much shogging could he be awaked.' — Foxe, vi. 699.
5

34 EXPOSITION OF THE BOOK OF PROVERBS.
etony — 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 I1
But sudden fear may come. Yet be not afraid.2 It is the des
olation of the wicked. They must fear.3 But child of God — run
you to your confidence, and " be safe."4 Surely he shall keep thy
foot from being taken.5 Noah found this security in the flood of
the ungodly — Lot in the destruction of Sodom6 — the Christians in
Pella in the desolation of the wicked city. Luther sung his song
of confidence : — " God is our refuge and strength."7 In the con
summating desolation when it cometh — what will then be the sud
den fear — the undismayed confidence 7 " All the tribes of the
earth will mourn" at the sight of their despised Saviour — then
their Judge.8 But, " when ye see these things, then look up, and
lift up your heads, for your redemption draweth nigh."9
27. Withhold not good from them to whom it is due, (the owners thereof, Marg.)
when ii is in the power erf thine hand to do it. 28. Say not unto thy neighbor,
Go, and come again, and to-morrow I will give ; when thou hast it by thee.
The wise man now comes to practical points. He strikes at the
root of selfishness — withholding dues. Many are the forms of
this dishonesty, borrowing without payment,10 evading the taxes,11
"keeping back the laborers hire."12 But the rule probes deeper
than this surface. If we have no legal debt to any, we have a
Gospel debt to all.13 Even the poor is bound by this universal law
to his poorer neighbor.14 Every one has a claim upon our love.15
Every opportunity of doing good, is our call to do so. Our neigh
bors are the real tiwners of our good.16 The Lord of all has trans
ferred his right to them, with a special reference to " his own breth
ren."17 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.18
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 other party. Often an application is put off from
mere thoughtlessness. We have it by us:1" but it does not just
i Gen. xxviii. 11, 18—22.
2 Job v. 21—24. Comp. 2 Kings vi. 16, 17. Jer. xxxix. 15—18.
3 Isa. lvii. 20, 21. < Chap. xiv. 26; xviii. 10. Isa. xxvi. 1, 20.
5 Psalm xci. 1—3. 6 2 Peter ii. 5—9. ' Psalm xivi.
3 Chap. i. 27. Luke xxi. 26. Rev. i. 7; vi. 15—17.
3 Luke xxi. 28. Comp. 2 Thess. i. 7—10. 10 Psalm xxxvii. 21.
u The example and admonition of Christ are evidently directed against this iniquity.
Matt. xvii. 24 — 27; xxii. 15 — 21.
¦2 James v. 4. Jer. xxii. 13 — 17. Comp. Gen. xxxi. 7. Deut. xxiv. 14, 15. .
13 Rom. xiii. 8. «4 Eph. iv. 28. Comp. 2 Cor. viii. 1—3.
« Comp. Luke x. 29—37. w Marg. » Gal. vi. 10. Mark ix. 41. Matt. xxv. 35—40.
18 Matt. xxv. 41 — 45. Comp. Deut. xxiii. 3, 4.
is See how Job rebutted his friend's accusation, xxii. 9, with xxxi. 16. Comp. James
ii. 15, IG.

EXPOSITION OF THB BOOK OF 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."1 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,2 to love mercy ;3 seizing the present, perhaps the only,4 op
portunity ; rather anticipating the need, than wantonly or thought
lessly delaying to relieve it. The5 Gospel presents every neighbor
before us, as a brother or sister needing our help, and to be loved
and cared for " as ourselves."6 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 !7
29. Devise not evil against thy neighbor, seeing he dweileth securely by thee.
30. Strive not with a man without 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.8 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.9 But to take occasion from
confidence reposed, betrays " the wisdom that descendeth not from
above — devilish."10 Such was the craft of Jacob's sons against
the unsuspecting Shechemites11 — Saul's malice against David,
when under his protection12 — Joab's murder of Abner and Amasa"
¦ — Ishmael's of Gedaliah.14 No trial cuts so keenly.15 This was
one of the bitters in the Saviour's cup of suffering.16 And many a
wounded spirit has been cheered by his sympathy with their poig
nant sorrow.17
Yet we must guard not only against secret malice, but against
causeless strivings. A propensity to embroil ourselves in quar
rels18 kindles strife, instead of following the rule of peace.19
• Tit. iii. 1. 1 Tim. vi. 18. 2 Mic. viL 18.
3 Ibid. vi. 8. Comp. Rom. xii. 8. 2 Cor. ix. 7. 4 Chap, xxvii. 1. Gal. vi. 10.
s 2 Cor. viii. 10. 6 Lev. xix. 1R
7 Dr. South's caustic application may be wholesome probing — ' Was ever the hungry
fed, or the naked clothed, with good looks or fair speeches 1 These are but thin gar
ments to keep out the cold; ana but a slender repast to conjure down the rage of a,
cravinw appetite. My enemy perhaps is ready to starve ; and I tell him ; I am heartily
glad to'see him, and should be very ready to serve him. But still my hand is closed and
my purse shut. I neither 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 lastly, at parting, with all the
ceremonial of dearness. I shake him by the hand, but put nothing into it. I play with
his distress, and dally with that which will not be dallied with, — want of money, and a
clamorous necessity.' — Sermon on Matt. v. 44.
8 ' Fallere eum, qui laesus non esset, nisi credidisset.' — Cicero pro Roscio.
9 Chap vi 14 — 18. Deut. xxvii. 24. Psalm xxxv. 20 ; v. 20. Jer. xviii. 18—20.
io James iii 15. " Gen. xxxiv. 13—29; xlix. 5—7. 12 I Sam. xviii. 22—26.
" 2 Sam. iii. 27; xx. 9, 10. " Jer. xii. 1,2. « psailn iv. 12—14.
•6 John xviii. 13, with Psalm xii. 9. Comp. Mat1;, xxvi. 46, 58.
w Heb. iv. 15. 1S Chap. xvii. 14; xviii. 6; xxv. 8, 9. '• Rom. xii. 18.

36 EXPOSITION OF THE BOOK OF PROVERBS.
This spirit is a just hindrance to holiness,1 and inconsistent with
a true servant of God.2 Irritable persons strongly insist upon their
rights, or what they conceive to be due to them from others — " 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 ye
not rather take wrong."3 How valuable is a close application of
the self-denying law of Christ !4 How earnestly should we seek
from himself his meek and loving spirit !5 ' 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.'6
31. Envy thou not the oppressor (a man of violence, Marg.) and choosenone 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 ways.1 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 "an abomination" in his
sight.'8 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.'9 Sinners he hates, but saints he loves. The one
is an abomination. The other is his delight. 'They are God's
friends, to whom he familiarly 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.'10 Communion with himself11 —
peace12 — joy13 — assurance14 — teaching15 — confidence16 — an en
lightened apprehension of Providence17 — yea, all the blessings of
his covenant,18 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
i Comp. Heb. xii. 14. Col. iii. 12—15. 2 2 Tim. ii. 24. 3 1 Cor. vi. 1—7.
4 Such as Matt. v. 39 — 41. 6 i peter ii. 21—23.
6 Collect for Quinquagesima Sunday. 1 Cor. xiii. 4 — 7.
7 Chap. xxiv. 1. Ecc. 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. 16; xiv. 28. Isa. xxxvii. 21 — 38. Acts xii. 1, 2, 23.
9 Notes to Reformers' Bible.
i° Pool's Annotations, ' He loves them dearly as his intimate friends, to whom he com
municates the very secrets of his heart.' — Diouati.
¦1 John xiv. 21—23. 12 Phil. iv. 6, 7. !3 Chap. xiv. 10. « Rev. ii. 17.
is Matt. xi. 25 ; xiii. 11 — 17 ; xvi. 17. John vii. 17. 1 Cor. ii. 12, 15.
i« John xv. 15. " Gen. xviii. 17, 18. Psalm cvii. 43. is Psalm xxv. 14.

EXPOSITION OF THE BOOK OF PROVERBS. 37
High."1 If he hath given to thee the knowledge of himself, and
of thine interest in Him — and to the froward oppressor only
worldly advantage — is it not the seal of his love to thee, and rejec
tion of him ? Is it not infinitely more to dwell on high with thy
God, than in the vain pomp of an ungodly world ?2
33. The curse of the Lord is in the house of the wicked; but he blesseth 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 tilled to the brim ? The curse of the Lord
is in his house3 — a " curse that never cometh causeless."4 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."5 Is this an idle dream ? Sure
ly — but for the blindness of the heart — the wicked 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."6 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.7 Similar instances8 abun
dantly prove, whose words shall stand — man's or God's.9 " Who
hath hardened himself against him, and prospered. Who hath re
sisted his will?"10
But bright is the sunshine of the just. Not only is the secret
of the Lord with their souls, but, his blessing on their habitation.
And when he blesseth, who can reverse it ?u Many a homely cot
tage, tenanted by a child of Abraham, shines more splendidly, than
the princely palace of the ungodly.12 An heir of glory dwells here.
A family altar of prayer and praise consecrates it as the temple of
Jehovah.13 Promises, like clouds of blessings, rest over it. God
has been honored, and God will honor."14 " They that dwell under
his shadow shall return."15 Is then my house under the curse or
i Psalm xci. 1. 2 Ibid, lxxxiv. 10. 3 Mal. ii. 2.
* Chap. xxvi. 2. 5 Zech. v. 1—4. s Dan. v. 5, 6. Isa. lvii. 21.
i 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  J2. 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. 28. 10 Job ix. 4. Rom. ix. 19. " Job xxxiv. 27.
i2 Job xxix. 4. Isa. iv. 5, Entla xai oi Ban. 'The gods are within,' said the Hea
then philosopher of his poor cottage. — P. Taylor in loco.
13 Gen. xu. 8. 14 2 Sam. vi, 11. Jer. xxxv, 18, 19. 2 Tim. i. 18.
is Hos. xiv. 7.

38 EXPOSITION OF THE BOOK OF PROVERBS.
blessing of the Lord 7 Let my God be honored in his own gifts :
that I and mine may be manifestly sealed with the full tokens of
his love.
34. Surely he scornelh the scorners : but he giveth grace unto the lowly.
Two Apostles have combined with the wise man, to set out this
rule of the Divine government.1 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.2 Witness the Babel-builders3 — Pharaoh4 — Sennacherib5
— the proud opposers of his Gospel6 — all the objects of his scorn.
But most hateful to him is the sinner, that will not submit to his
righteousness — that scorns the corner-stone of salvation. How
fearfully does it then become " a rock of offence" — of eternal ruin !7
Surely without doubt — without way of escape from his frown — he
scometh the scorners.
A lowly 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" the man8 " 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 scometh
the scorners, giveth grace to the lowly" — " more grace,"9 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 fall on the low vallies of humble hearts,
and make them pleasant and fertile."10 The Centurion11 — the Ca-
naanite12— the penitent13 — the publican14 — such as these are the ob
jects of his favor.15 Their hearts are his dwelling-place.16 Their
inheritance is his kingdom.17 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. i James iv. 6. 1 Peter v. 5. — The exact quotation of the LXX. save the substitution
of Oat for Ktipiot. The Apostle's quotation of this passage, though somewhat different
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 »„,raMr»i, LXX. 3 Gen. xi. 1—11. i Ex. xiv. 30.
s Isa. xxxvii. 33—38. s Psalm ii. 1 — 4.
7 Rom. x. 3, with ix. 32—33. Matt. xxi. 41—44. 8 i peter v. 5.
8 James iv. 6. 1° Leighton on 1 Peter v. 5. Comp. also on chap. iii. 8.
ii Matt. viii. 5—10. 12 Ibid. xv. 19—28. 13 Luke vii. 44—50.
" Ibid, xviii. 13, 14. is Isa. lxvi. 2. " Ibid. lvii. 15.
» Matt. v. 3.

EXPOSITION OF THE BOOK OF PROVERBS. 39
35. The wise shall inherit glory: but shame shall be the promotion of fools;
(exalteth the fools ; Marg.)
This is the last contrast drawn to restrain our envy at the pros
perity of the wicked. x It carries us forward to eternity. The dif
ference between these two classes is not always shown to man's
vision. But the day cometh, when all shall " discern" in the full
light of eternity.2 The wise — the heirs of glory — are identified
with the lowly3 — the heirs of grace. Our self-knowledge — the
principle of lowliness — is the very substance of wisdom. Their
inheritance 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 ?"5 Oh ! let the redeemed cherish 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.6
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.'7 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.'8
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."9 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 wise shall in
herit glory. " They that be wise shall shine as the brightness of
the firmament forever and ever."10
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.11 Honor even now sits unseemly upon them.12 But " what
fruit will eternity bring" of those things, whereof they will "then
be ashamed?"13 Truly shame will be their promotion. Their
fame will be infamous ; their disgrace conspicuous, lifting them up,
like Haman upon his elevated gallows,14 ' 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." ls
i Verse 31. 2 Mal. iii. 18.
3 Ver. 34 ; xi. 2. * Psalm lxxxiv, 11. 5 Rev. v. 9, 10.
8 Ibid. i. 5, 6. 7 Leighton on 1 Peter v. 10.
8 Howe's Blessedness of the Righteous. Chap. v. xi.
o John xvii. 24. 1 John iii. ii. 10 Dan. xii. 3. Comp. Matt. xiii. 43.
ii Chap. xiii. 18; x. 9. Comp. 2 Kings xiv. 24; xv. 9, 18, 24, 36.
2 Chap xxvi. 1. 13 Rom. vi. 21. 14 Esth. vii. 9. is Dan. xii. 2.

40 EXPOSITION OF THE BOOK OF PROVERBS.

CHAPTER IT.
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.'n a. mind like Solomon's, " large even as the sand that is
on the sea-shore,"2 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."3
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."4 Solomon evidently speaks from the mouth of God, declaring his
doctrine — his law. Therefore he claims attention to know under
standing, for I give you good doctrine.5 To many — exciting6 —
curious and speculative7 — compromising8 — self-righteous — self-ex
alting doctrine9 — 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 forsake 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, ' Lei 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 Iter 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 child10 — well-beloved, as an only son.11 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
i Zech. iv. 1. 2 i Kings iv. 29. Comp. Eccl. xlvii, 14, 15.
3 Isa. xxviii. 13. 4 1 Thcss. ii. 11. s Eccl. xii. 9—11.
« Ez. xxxiii. 31, 32. 7 2 Tim. iv. 3, 4. 3 isa. xxx. jn. Jer. v. 31.
9 Gal. i. 6, 7. io l Chron. xxii. 5 ; xxix. 1.
ii Not really the only son. 2 Sam. v. 14. 1 Chron. iii. 5. Thus Isaac was colled 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 clwice" — 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!1
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 !2 Parents ! remember — a child untaught will be
a living shame.3 Training discipline, not foolish indulgence, is
the truest evidence of affection to our tender and beloved.4
But let us examine this beautiful specimen of parental instruc
tion.5 Observe the anxiety for his son's heart-religion. Let thine
heart retain my words. 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. This heart-keep
ing is the path of life, without which we " have only a name that
we live, and are dead."6 Observe again the earnestness of the
exhortation. Many a parent, like Augustine's father,7 insists —
' Get wealth — worldly honor or wisdom.' This godly parent in
culcates " line upon line" — Get heavenly wisdom — get it with all
thy getting — at any cost and pains,8 and when thou hast got it,
forget it not — decline not from it — forsake it not ;9 and — as the
cleaving principle of perseverance — love1" — embrace — exalt — her.
Such a keeping is she for thy soul !n 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 wisdom, the principal thing, not only impor
tant, but all-important? Shall it not then have our first choice12 —
infinitely above this world's glitter?13 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."14
10. Hear, O my son, and receive my sayings ; and the years of thy life shall be
many. 11. J have taught thee in the ways of wisdom ; I have led thee in right
paths. 12. When thou goest, thy steps shall not be straitened ; and when thou run-
1 Comp. also 1 Kings ii. 2-4. 1 Chron. xxii. 6 — 16; xxviii. 9, 10, 20. Comp. Gen.
xviii. 19. Deut. vi. 8.
2 2 Tim. i. 5; iii. 14, 15. 3 Chap. xxix. 15. 4 1 Kings i. 6. Comp. chap, xiii. 24
5 Where David's instruction begins, is obvious. Where it ends is not so clear, whe
ther it be ver. 6, 10, 12, 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 ifcin 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, though I were
withal left undrest by thy tillage.' — Confess, ii. 3.
s Chap, xxiii. 23. Comp. 1 Kings x. 1. Matt. xii. 42.
o 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.
10 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.'
ii Chap. ii. 10—18. " Matt. vi. 33. 13 1 Kings iii. 5—12. Phil. iii. 7, 8.
1* Matt. xiii. 45, 46. 6

42 EXPOSITION OF THE BJOK OF PROVERBS.
nest, thou shall not stumble. 13, Take fast hold of instruction: let her not go:
keep her ; for she is thy life.
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 solemnly — 'it may — to hell.'1 For where else
can a wayward will lead? Ponder the need of guidance of every
step, both to take and to avoid. The ways of wisdom assure a
happy life in the favor of God.2 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.3 The
single eye and the humble heart, will preserve a steady, cheerful,
and safe walk4 — Thou shalt run, and shalt not stumble.5
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,7 the restraint of education,8 unestablished
knowledge,9 or the indulgence of sin.i° The fast 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.11 "As Jacob de
tained the angel12 — as the spouse held fast hold of her Beloved,""
— as the disciples "constrained the Saviour to abide with them"14
— so — young Christian — let not her go. Keep her as the " man
for joy" guarded his precious treasure.15 So let thy heavenly trea
sure stand above every earthly blessing. Thus will it be thy life.le
And while others " turn back, and walk no more" in the way,
thine heart will turn to its only spring of happiness — " Lor4 ! to
whom shall I go? Thou hast the words of eternal life."'1
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 and pass away. 16. For they sleep not,
except they have done mischief: and their sleep is taken away, unless they cause
some to fail. 17. For they eat the bread of wickedness, and drink the wine of
violence. ¦ Taylor in loco.
2 1 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.
3 Chap. iii. 21—26. Comp. Hos. xiv. 9. s Matt. xiii. 2Q, 21.
7 Psalm lxxviii. 34—36; cvi. 12, 13. 3 2 Chron. xii. 1; xxiv. 2, 15—18.
9 Gal. in. 1—4. io Mark vi. 18—26. " 2 Tim. iii. 14. Acts xi. 23; ii. 42
12 Gen. xxxii. 26—29. 13 Can. iii. 4. u Luke xxiv. 28, 29.
u Matt. xiii. 44. is 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 fast 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.'2 With sleepless eagerness do they pursue their work,3
caring little for any lengths of violence, so that they do mischief,
or cause some to fall.4 Judas with his midnight torches ;5 the
early morning assemblage of the Jewish rulers ;6 the frenzied vow
of the enemies of Paul ;7 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''8 his fellow creature of his most
precious treasure, drops into his bosom the repetition of the first
lie.9 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 ?
Is it not then mercy, that forbids needless intercourse with the
evil man 71" 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 path — 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.11 Pass not by it, lest thou shouldest unwit
tingly turn in.12 Not only avoid it when near ; but avoid near
ness to it.13 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. 6 Ibid. v. 28. Luke xxii. 66.
i Acts xxiii. 12. Such a spirit is graphically described by the Classics —
Et si non aliqua nocuisses, mortuus esses. — Virgil, Eel. iii. 15.
Ergo non aliter poterit dormiri ; quibusdam
Somnum rixa facit. — Juvenal.
3 Col. ii. 8. 9 Gen. iii. 3. I0 Eph. v. 11. " Leigh's Critica Sacra.
•2 Chap. v. 8. i3 See this danger in the case of Lot, Gen. xiii. 12 ; xiv. 12.

44 EXPOSITION OF THE BOOK OF PROVERBS.
by other minds, and other minds by our own. Intercourse with
the ungodly must therefore be fraught with fatal contamination.1
The occasions, the company, the border, of temptation — all must
be avoided.2 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 Lot3 — Dinah4— Solomon5— Peter6
— 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 ;7 and the general issue is an open
door to ruin.8 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.9 To pray "not to be led into temptation;" yet not
" watch that we enter not into it"10— 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."11 " Watch and
pray."12 Walk with God and his people. Take care to avoid
fellowship with them, who hinder thy fellowship with God.13
18. The path of the just is as the shining light, that shineih 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 wicked. It is not the
feeble wasting light 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,"14 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 in 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;15 the heart more enlightened;
the truth more vividly impressed upon the conscience ; the " un-
i 1 Cor. xv. 33. Comp. Psalm cvi. 35. Chap. xxii. 24, 25.
2 Chap. i. 10, 15. Gen. xxxix. 9, 10. 3 Gen. xiii. 10—13.
4 Ibid, xxxiv. 1, 2. si Kings xi. 1—5. 6 Matt. xxvi. 5S, 69—74.
7 2 Chron. xviii. 1—3; xix. 2; xx. 35—37. 3 Chap. xiii. 20.
o 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 lie 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—1 Come, let us go, and do it, I was ashamed not to be as
shameless as they.' — Confess. Lib. ii. 8, 9.
i» Matt. xxvi. 41. " 2 Cor. vi. 17. Comp. chap. ix. 6. 12 Matt. xxvi. 41
13 Psalm cxix. 63, 114, 115, also xvii. 4; xxvi. 4, 5. « Psalm xix. 5 '
is 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 him. 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."i 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.3 The Eunuch and Cornelius sin
cerely seeking, rejoiced in the full sunshine of Gospel light.4
The Thessalonian Church shone more and more with Christian
graces.5 But is this shining light the picture of my path 7 There is no
command given — " Sun — stand thou still."6 Therefore it rebukes
a stationary profession. It is a rising and advancing, not a declin
ing, sun. Therefore it rebukes a backsliding state. It is not ne
cessary that every thing should be perfect at once. There may be
ah 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 unto perfect day 7 Be thankful then for "the day of small
things. Despise it not."7 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.'3 " Then shall
they shine forth as the sun in the kingdom of their Father."9
Their " sun shall no more go down ; for the Lord shall be their
everlasting light, and the days of their mourning shall be ended."10
19. The way of the wicked is as darkness ; they know not at what iltey stumble.
The contrast is again repeated. u Each has his own way. The
i 2 Cor. iii. 18. Comp. Job xvii. 9. Psalm lxxxiv. 7. 2 John i. 46 — 51.
3 Mark vi. 52; x. 35 ; xvi. 14, with John xvi. 13. Acts. ii.
« Acts viii. 27—39, x. 5 i Thess. i. 3. 2 Thess. i. 3. 6 Jos. x. 12.
7 Zech. iv. 10. 8 Reformers' Notes. Comp. Diodati in loco.
9 Matt. xiii. 43. Comp. Jud. v. 31.
io 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
en the Summer evening — written for the infant 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.
n See the same contrast drawn by our Lord, Matt. vi. 22, 23. — Schultens considers
the original to express increasing 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."1 His way is not only dark — but
as darkness — a compound of ignorance, error,, sin, and misery.
The love of sin " rebels against the light."2 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.3
The wicked go on " groping as if they had no eyes ;"4 hurrying on
blindly into misery, that they can neither foresee nor avoid.5 They
know not at what they 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 warning of their Lord ! —
" Yet a little time the light is with you, walk while ye have the
light, lest darkness come upon you : for he that walketh in dark
ness knoweth not whither he goeth."7
20. My son, attend to my words: incline thine ear unto my sayings. 21. Let
them not depart from thine eyes; keep tliem in the midst of thine heart. 22. For
they are life unto those that find them, and health to all their flesh.
These repeated injunctions8 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 manifestation 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 they 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 ;9 " for out of the heart are the issues of life."10 Here
it becomes lively and substantial truth. Here then let a home be
made for it11— a consecrated sanctuary in the most honored cham
bers — in the midst of the heart. This inhabitation of the word is
a covenant promise, the test of our interest in the Lord and in his
people.12 This keeping of the word will be life to those that find it.13 Vig-
i Jer. xiii. 16. Jude 13. Comp. Job xviii. 5, 6, 18.
2 Job xxiv. 13. John iii. 19. Comp. Isa. v. 20.
3 Verse 12 ; iii. 23. Psalm xci. 11, 12. * Isa. lix. 10.
5 Job v. 14 ; xii. 25. Jer. xxiii. 12. Zeph. i. 17.
6 Rom. ix. 32, 33. 1 Pet. ii. 8. ' John xii. 35, 36.
3 Chap. iii. 1 ; v. 1 ; vi. 20, 21 ; xxii. 17.
9 Chap, xxiii. 26. Psalm xl. 8; cxix. 11. » Verse 23.
« Erouclru cpvitJv. Col. iii. 16. " Jer. xxxi. 33. « Verses 4, 10, 13; iii. 18

EXPOSITION OF THE BOOK OF PROVERBS. 47
orous and healthy will be the soul,1 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 thine eyes look right on, and let thine eyelids look
straight before thee. 26. Ponder the path of thy feet, and let all thy ways be 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 mouth — the eye — the feet.
Fifst — the heart — the citadel of man2 — 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
diligently."3 Can then I keep my own 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.4 The first act of conscious faith will be to
" commit the keeping of the heart to our faithful Creator."5 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.6 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.'7 'What is there' — asks Mede — 'that will not entice and al
lure so fickle a thing as the heart from God ?'8
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 nattirally — 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,9 both of sin and of holiness.10 The na
tural heart is a fountain of poison.11 The purified heart is " a well
of living water."12 As is the fountain, so must be the streams. As
i Chap. iii. 8. 2 Albert Schulten's Comment in Prov. 4to. 1748.
3 Deut. iv. 9. 4 Comp. Phil. ii. 12, 13. Jude 24 with 21.
3 1 Pet. iv. 19. Comp. Ps. xxv. 20. 6 Jud. viii. 22, 23. 2 Kings v. 5, 16.
7 Flavel's Saint Indeed, — a searching and valuable Treatise.
8 See his valuable sermon on this text. 9 Schultens in loco.
w Matt. xii. 34, 35. " Matt. xv. 19. w 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 the precious wells of the easti — lest the waters be
poisoned. Not less necessary is it to keep the outlets of sin !2 What a
world of evil does the heart pour out from the froward mouth /3
Commit therefore both heart and mouth to Divine discipline.4
Then let prayer and faith be the practical principles of Christian
watchfulness. Not only shun — but put away — 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"5 — the directive faculty of the soul, yet too often a most
dangerous inlet to sin.6 Therefore like Job — " make a covenant
with them."7 Place them under heavenly restraint.8 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.9 Had Lot's wife looked straight before, instead of " behind
her," she would, like her husband, have been a monument of
mercy.10 Achan was ruined by neglecting this rule of wisdom. u
David's example may warn the holiest men in the world to have a
watchful jealousy.12 In asking the way to Zion, be sure that your
" faces are thitherward."13 Take the racer's motto, "This one
thing I do" — Eye the mark, and press onward to it.14
Lastly, keep your feet. Oh ! has not experience, no less than
Scripture, shewn your need of a circumspect walk ?15 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.16
Joseph pondered, and thereby established his way.17 Peter, neg
lecting to ponder, was fearfully sifted.18 David also, looking at the
trial of the path, instead oi pondering its direction, brought shame
upon himself;19 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.20 Estimate every
step by its conformity to the known will of God. Dare not to ad-
i Gen. xxvi. 18—21. * Chap. xiii. 3. 3 Jam. iii. 5, 6.
» Psalm xix. 13 ; cxli. 3, 4. s Matt, vi. 22.
o Gen. vi. 2; xxxiv. 1, 2; xxxix. 7. Matt. v. 28. 2 Pet. ii. 14. 7 Matt. xxxi. 1.
3 Psalm cxix. 37. 9 Gen. iii. 3—6. "> Ibid. xix. 17, 26. " Jos. vii. 21.
12 2 Sam. xi. 2. Mede, ut supra. 13 Jer. 1. 5. " Phil. iii. 12—14.
15 Eph. v. 15. is Gen. xxiv. 5. Psalm xxxix. 1. Dan. i. 8; vi. 3, 4.
17 Gen. xxxix. 9, 10. Comp. verses 14, 15. m Matt. xxvi. 58, 69—75.
w 1 Sam. xxvii— xxix. » 1 Kings xiii. 18—22.

EXPOSITION OF THE BOOK OF PROVERBS. 49
vance one step without God. In his path you may fearlessly
" tread upon the lion and adder."1 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.2 " 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 by marking small deviations,3
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.4 He
must " know no man after the flesh."6 He must often put aside
the Church no less than the world, that he may listen more closely
to the command — walk before me.6 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.7 A single eye, steadily fixed upon the One Object, will
make the path luminous.8 Straight-forward progress will insure
prosperity.9 Keeping the middle path, and daily lifting up the
voice for restraint and guidance.10
" 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."11

CHAPTER V.
1 . My son, attend unto my wisdom, and bow thine ear to my understanding :
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 mouth is smoother than
oil : 4. But her end is bitter as wormwood, sharp as a two-edged sword. 5. Her
feet go down to death; her steps take hold on hell. 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 words of my mouth. 8.
Remove thy way 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 be in the house of a stranger ; 11. And
i Psalm xci. 11—13.
* Ezek. i. 7 — 9. Comp. Heb. xii. 13. Nearly the LXX. translation of the last
clause of verse 26.
3 See Ecclus. xix. 1. * Isa. viii. 20. 5 2 Cor. v. 16.
« Gen. xvii. 1. 7 Gal. ii. 11—14. 3 Matt. vi. 22.
9 Deut. xvii. 20. Jos. i. 7, 8. la Psalm exix. 37, ; cxliii. 8—10.
ii Isa. xxx. 21. The LXX. and Vulgate adds here—' For God 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 — ' We have no ear for these words, as
not belonging to the holy fountain. We leave them to the Papists.'
7

50 EXPOSITION OF THE BOOK OF PROVERBS.
thou mourn, at the last, when 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. I was 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 experience1 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.2
Engrafted wisdom is the only effectual safeguard. This heavenly
influence teaches us to regard discretion for the covering of our
souls, and to keep knowledge for the warning of our fellow-sin
ners.3 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 wily
smoothness of the charmer's voice.4 But never is the beginning
so sweet, as the end is bitter. God shews the wormwood ; 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.6 One
feature of the tempter's wiliness is most remarkable. She winds
herself in a thousand moveable ways, to meet the varying humors
and circumstances.7 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 given for reflection.
The intrusion of one serious thought might break the spell, and
open the way of escape.8
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 children 7 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.9
To thrust ourselves into temptation, is to throw ourselves out of
God's protection. The snare as one approaches becomes more
enticing. The voice of wisdom therefore is — " Flee youthful
lusts." The loss of honor1" taking the crown from the victim's head;u
years given to the cruel mockers of his misery ;12 the waste of the
family wealth ;13 servitude ina stranger's house ;14 consumption — ¦
¦ 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.
* Chap. ii. 16 ; vi. 24 ; vii. 21. s Comp. Ps. Iv. 21.
6 Schultens in loco. Chap. ii. 18; vii. 27; ix. 18. 1 Cor. vi. 9, 18. Rev. xxi. 8.
i Chap. vi. 12, 13 ; vii. 12. 8 See Psalm cxix. 59. Ez. xviii. 28. Luke xv. 17.
o Comp. chap. iv. 14, 15 ; vi. 27, 28.
io Chap. vi. 32, 33. Gen. xxxviii. 23-26. " 2 Sam. xii. 14; xiii. 13. Neh. xiii. 26.
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, 16.

EXPOSITION OF THE BOOK OF PROVERBS. 51
slowly bringing the body to the grave1 — 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 instructed 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 assemblies the scenes of almost
all evil?2 -
Such is the picture of sin — its "pleasure but for a season," "its
wages death eternal."3 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,4 and nothing will remain, but the piercing
cry of the accusing conscience — " Son ! remember."5 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 leaching of the Spirit guide thee
to it.
15. Drink waters out of thine own 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- al ail times ; and be thou
ravished always with (err thou always in.6 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.7 ' First — choose thy love ; then love
thy choice.'8 Q,uench thy thirst out of thine own, and lust not after
thy neighbor's, well.9 'Enjoy thou the lawful delights and con
tentments of thine own wife.'10 Let the streams of a happy issue
derived from thee, as little fountains, or springs from the fountain11
— be dispersed abroad, fertilizing the streets12 with their godly in
fluence—children whom thou knowest to be thine own, and canst
acknowledge without shame. 13 Rejoice with the wife of thy youth. u
• 1 Cor. vi. 18.
2 Num. xxv. 6, 7. Ezek. viii. 5—16. 3 Heb. xi. 25. Rom. vi. 23.
« Chap. i. 24—30. 5 Luke xvi. 25.
6 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, tanquam sui oblitum, et
amore quasi vagari." — Parkhurst.
-> 1 Cor. vii. 2, 36. See the Marriage Service.
3 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-
t umstance, that the houses of the East appear each to have had their own cisterns. 2
Kings xviii. 31.
io Bishop Hall.
ii Comp. Num. xxiv. 7. Deut. xxxiii, 28. Psalm lxviii. 29. Isa. xlviii. 1.
12 Comp. Zech. viii. 5. a Psalm cxxvii. 3—5; cxxviii, 13.
w Deut xxiv. 5. Eccl. ix. 9.

52 EXPOSITION OF THE BOOK OF PROVERB'S.
Receive her as the gracious gift of thy God.1 Cherish her, not
with a sensual, doting, passion, but, as the loving hind and plea
sant roe,2 with gentleness and familiarity.3 Count thyself most
happy, as ravished with 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
and 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."4 20. And why wilt thou, my son, be ravished with a strange woman, and embrace
the bosom of a stranger 1 21. For the ways of man are before the eyes of the Lord,
and he pondereth 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 with
out instruction ; and in the greatness of his folly he shall go astray.
With such a view of the ruinous pleasures of lust,5 and the holy
delight of God's ordinances ;6 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,7 to embrace
the bosmn of a stranger — ' loveless — joyless — unendeared ?' Would
not the thought — that the ways of man are before the Lord — ar
rest him in his course?8 But no. Practical atheism is the root of
human depravity.9 The eye of man — even of a child — is a check
upon him.10 But the thought of an all-seing God — -even if it enters
his mind11 — inspires no alarm, conviction, or restraint. Oh ! if men
would but read — would but believe — their Bibles, how would this
solemn truth — he. pondereth all his goings — flash upon their con
sciences ! Not only does he see and mark \them as the Omniscient
God ;12 but he ponders them as the just Judge.13 Not one is hidden
from his piercing eye.14 " He will bring every secret thing to judg
ment."15 He "will be a swift witness against the adulterers." No
unclean person shall enter into his kingdom.16
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
i Chap. xix. 14. 2 Gen. xxiv. 67.
3 Comp. 2 Sam. xii. 3. The land 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. s Verses 9— 11. 6 Verses 15—19. ' Heb. xiii. 4.
3 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.
» Psalm xiv. 1—3. io Job xxiv. 15. Isa. xxix. 15.
ii Psalin x. 4. 12 Ibid. cxxv. 3. Job xxxi. 4. Psalm cxxix. 1 — 4.
13 Chap. xvi. 2. 1 Sam. ii. 3. Dan. v. 27. " Heb. iv. 13. « Ecc. xii. 14.
i» Mal. iii. 5. Eph. v. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 53
go with him, as cords to hold him for judgment.1 Does he think
that he can give them up when he pleases? Repetition forms the
habit. The habit becomes a ruling principle. ' Every lust deals
with him, as Delilah with Samson — not only robs him of his
strength, but leaves him fast bound.'2 Shutting his eyes against
the light — he dies without instruction3 — the victim of his own wil
ful delusion — the greatness of his fotly leading him astray — to
perdition.4 But is there no remedy for this deadly curse? Thanks be to
God, cleansing is provided for the impure ;5 " deliverance is pro
claimed to the captive."6 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 with the words 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 shalt
thou prevail with, Marg.) thy friend. 4. Give, not sleep to thine eyes, nor slum
ber to thine eyelids., 5. D-'liver 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.7 "A man that hath friends must
shew himself friendly."8 And the passing of our 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,9 to which the young and inexperienced are especially
exposed ; striking hands (the usual mode of plighting faith)18 in an
i 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. 12mo.
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. 29; x. 21. Job iv. 21 ; xxxvi. 12. Hos. xv. 14, 17.
4 2 Peter ii. 14, 15. 5 Zech. xiii. 1. 1 Cor. vi. 11. e Isa. lxi. 1.
' Reuben and Judah for Benjamin. Gen. xiii. 37; xliii, 9; xliv. 32, 33. Paul for
Onesimus. Philem. 18, 19.
8 Chap, xviii. 24. 9 Comp. also chap. xi. 15; xvii. 18; xx. 16; xxii. 26, 27.
io Chap. xvn. 18 ; xxii. 26. Job xvii. 3.

54 EXPOSITION OF THE BOOK OF PROVERBS.
unguarded moment, and snared and taken by the words of thy
mouth, 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 religion.1 While the " good man sheweth favor, and lendeth,
he must guide his affairs with discretion ;"2 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 humble thyself and make sure thy friend — if
thou canst prevail with 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 ways, and be wise : 7. Which
having no guide, overseer, or ruler, 8. Provideth her meat in the summer, and
gathereth her food in the harvest. 9. How long will thou sleep, O sluggard ?
when wilt thou arise out of thy sleep ? 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 traveileth, and thy want as. an armed man.
' It is a shame' — said the heathen philosopher — ' not to learn
morals from the small animals.'3 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 creation4 should be sent — as here — to this
insignificant, school for instruction ! The ant, having no guide, to
direct her work, no overseer to inspect her, or ruler to call her to
account ;5 yet gathereth with diligent foresight the summer and
harvest store for her winter need.6 Let the sluggard consider
her ways and be wise. 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
i Comp. Ecclus. viii. 13. 2 Psalm cxii. 5.
3 Pudeat ab exiquis animalibus non trahere mores. Seneca De dementia. Lib. i.
'• Gen. i. 26. Job xxxv. 11.
5 Comp. Chap. xxx. 27, and contrast Ex. v. 13, 14. 1 Kings v. 16.
6 Chap. x. 5 ; xxx. 25. The heathen moralist sends us to the same pattern of dili
gence — ' Exemplo tibi sit magni formica laboris,' &c. — Hor. Sat. i. 32.
See also Virgil's exquisite picture. JEn. iv. 302, &c. The hoarding spirit of the ants,
though attestedby numerous writers and naturalists, does not characterize those known
to us ; though the habits of the species in a warmer climate would probably widely differ
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 travelleth, and, like an armed man, with
irresistible violence.1
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)2 are we to take none at all? Care is a duty, a parental
obligation,3 and therefore a component part of Godliness.4 Care
fulness is a sin5 — a needless burden to ourselves ; an unworthy
distrust of God.6 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 means is to the honor of God.7
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 ;"3 taking thy salvation for
granted; hoping that thou shalt "reap that which thou hast not
sown, and gather where thou hast not strawed,"9 — Go to the ant,
thou sluggard ; consider her ways and be wise. 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!10 She has no overseer. You are living before Him,
whose " eyes are as a flame of fire."11 She has no ruler calling
her to account. " Every one of us must give account of himself
unto God."12 How long then, wilt thou sleep, O sluggard, on the
brink of eternity ? " Awake, thou that sleepest, and Christ shall
give thee light."13 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 thy poverty, 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 Mcntfipa'.K Matt. vi. 34. — ' Soliciti et anxie cogito; at plus est solicitum esse, quam
cogitare, as Erasmus notices, and that of Tully confirms. Solicitudo est segritudo cum
cogitatione. The root of the word expresses the dividing of the mind into divers
thoughts.' — Leigh's Critica Sacra. Comp. Phil. iv. 6.
3 2 Cor. xii. 14. Comp. Gen. xxx. 30 ; xii. 33.
* 1 Tim. v. 8. Our Lord had a bag for the provision of his family. John xiii. 29.
5 Luke x. 41. I Cor. vii. 32. 6 Matt. vi. 25—33. 7 chap. x. 5; xxiv. 27.
3 Luke xiii. 24. 9 Matt. xxv. 24.
io Job xxxii 8. Psalm cxix. 105. Mal. ii. 7.
ii Chap. xv. 3. Rev. i. 14; ii. 18. M Rom. xiv. 12.
13 Eph. v. 14.

56 EXPOSITION OF THE BOOK OF PROVERBS.
" Mortify" this baneful lust " through the Divine Spirit j"1 drawing
all your motives from the death,2 the life,3 the rules of Christ.4
This will ensure victory, and how enriching will be the spoil !
12. A naughty person, a wicked man, walketh with a froward mouth. 13. He
winketh with his eyes, he speaketh with his feet, he leacheth with his fingers; 14.
Frowarrlness is in his heart, he deviseth mischief continually ; he seweth discord.
15. Therefore shall his calamity come suddenly; suddenly shall he be broken
without remedy.
What a contrast between the inactivity of the sluggard and the
unwearied diligence of the naughty person ! This man of Belial5
— as if his froward mouth — itself " a world of iniquity"6 — could
not. give sufficient scope for his malice, makes every member — eyes
— -feet and fingers — vocal and significant7 — an active " instrument
of unrighteousness."8 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."9 Frowardness10 is in the heart. Here is the restless de
vising of -mischief'1 sowing discord instead of unity and love.12
Such a pest to society brings on himself his own ruin — suddenly
and without 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 !"13
16. These six things doth the Lord hate ; yea, seven are an abomination unto
him: (of his soul, Marg.) 17. A proud look, a lying tongue, and hands that shed
innocent blood, 18. An heart that deviseth wicked imaginations, feet that be swift
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,"14
looking with indifference at sin. Here therefore Solomon names
six — yea — seven15 abominations (most of them mentioned in the
preceding list) which the Lord hateth, — a proud look,16 a lying
tongue,11 a blood-stained hand.13 And, lest we should think, that
he " looketh only on the outward appearance" — the heart — active
in devising wickedness19 is brought out, and its ready organ — the
i Rom. viii. 13. 2 Ibid. vi. 6. 3 Mark i. 32—35.
4 Luke ix. 23. Rom. xiii, 11— 14. « Heb. 6 Jam. iii. 6. ' Isa. iii. 16.
3 Chap. x. 10. Rom. vi. 13—19. 9 Ezek. viii. 8—15. Matt. xv. 19.
10 ' Frowardnesses.' Heb. See Poole's Synopsis — not one but many — the heart so
filled with them, that the'vessel cannot hold more. Gen. vi. 5. Acts. xiii. 10.
n Psalm x. 7 — 9 ; xxxvi. 2 — 4. Comp. the striking figure, Hos. viii. 6. Chap. xvi.
28. Psalm Iii. 3.
12 Chap. x. 12. I3 John iii. 7. Comp. Titus iii. 3—5.
" Psalm 1. 21. is Comp. chap. xxx. 15, 18.
16 Chap. viii. 13 ; xxx. 13. Ps.ilm xviii. 27. Isa ii. 12. Jer. 1. 31 — the examples of
Pharoah — Ex. ix. 16. Haman — Esth. vii. 10. Nebuchadnezzar — Dan. iv. 28 — 33.
Herod— Acts xii. 21—23.
» Chap. xii. 22. Psalm v. 6. Rev. xxi. 8. Gehazi— 2 Kings v. 25 — 27. Ananias
and Sapphira — Acts v. 1 — 10.
io Gen. ix. 6. Can. iv. 8 — 12. Manosseh — 2 Kings xxi. 15, 16. Specially the mur
derers of his dear Son — Matt, xxiii. 31 — 38.
¦o 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 running to mischief.1 How hateful also is the false
witness,2 surely reserved by him for judgment !3 Let the self-
willed separatist remember the double stamp4 upon him that sow-
eth discord among brethren. If the heavenly " dew descends
upon the brethren that dwell together in unity,"5 a withering blast
will fall on those, who, mistaking prejudice for principle, " cause
divisions" for their own selfish ends.6 Fearful is the Lord's mark
upon them — " sensual, having not the Spirit."7 If we cannot at
tain unity of opinion — "perfectly joined together in the same mind,
and in the same judgment ;"8 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."9
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 them about thy neck.
22. When thou goest, it shall lead thee; when thou steepest, it shall keep tliee;
and when thou awakes!, it shall talk with thee. 23. For the commandment is a
lamp; and the la-o is light ; and reproofs of instruction are the way of life : 24. To
keep thee from the evil woman,10 from the flattery of the tongue of a strange woman.
The authority of parental instruction is again enforced11 — -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,12
as thy rule ; about thy -neck,13 -as thine adorning. Let the law be
the friend for all times and circumstances — a guide by day14 — a
solace by night15 — yea — a friend for thy waking moments.16
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.'17 Such a lamp — so full of light — in this
dark world13 is an inestimable gift. Its reproofs of instruction —
as the discipline of our wayward will — are to us as the way of
life.19 Specially valuable is this lamp and light in sensual temptation.20
Those who choose their own light and wisdom, are sure to fall into
a flattering snare.21 The neglect of parental warning will furnish
in the end bitter matter for unavailing repentance.22 Oh ! let the
i Chap. i. 16. Isa. lix. 7. Rom. iii. 15. 2 Zech. viii. 17.
a Chap. xix. 5. Zech. v. 4. Mal. iii. 5. 4 Verses 14, 19. 5 Psalm cxxxiii.
6 Rom. xvi. 17, 18. 1 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 by words.' — Sermon on text. 9 Phil. iii. 15.
10 Heb. ' Woman of wickedness' — -the woman full of wickedness — wholly given to it
Comp. Zech. v. 7, 8.
ll Chap. i. 8, 9 ; iv. 1. 12 Chap. iii. 3 ; iv. 21 ; vii. 3.
13 Chap. iii. 3. Comp. Job xxxi. 36. » Chap. iii. 22, 23; iv. 12.
15 Chap. iii. 24. Psalm lxiii. 5. 15 Psalm exxxix. 17, 18.
11 ' Felix mens, cui verbum individuus comes.' — Bernard. Serm. xxxii. in Cant.
13 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. ii. 16: vii 21.
22 Chap. v. 11—13.

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."1
25. Lust not after her beauty in thine heart ; neither let her lake thee with her
eyelids. 26. For by means of a whorish woman a man is brought to apiece of
bread: and the aduleress will hunt for 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; whosoever
toucheth her shall not be innocent.
Solomon here gives our Lord's own rule.2 Resist lust in its
first rising in the heart. By vain beauty,3 and wanton eyes.4 many
a deluded victim has been brought to a piece 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 precious life.6
Yet neither the present miseries of this wretched course, nor the
certain horror of the end, can draw away the foot, that bas 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 fire into his' bosom, and his clothes
not be burned ; or to go upon hot coals, and not be burned ; as to
go wilfully into sin, and to escape the punishment.7 Sin and pun
ishment are linked together by a chain of adamant. ' The fire of
lust kindles the fire of hell.'8. 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.9 The temptation to
criminality in this atmosphere is fearful.10 Whosoever toucheth
shall not be innocent.11
30. Men do not despise a thief, if he steal to satisfy his soul, when he is hungry;
31. But if lie be found, he shall restore sevenfold; he shall give ail fie substance of
his house. 32. But whoso commilleth adultery with a woman lacketh understand
ing; he that doeth it destroyeth his own soul. 33. A wound and dishonor shall he
get; and his reproach shall not be wiped away. 34. For jealousy is tie rage of a
i 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.
i Ex. xx. 14, 17. Lev. xx. 10. 2 Sam. xii. 9. Mal. iii. 5. Even as a sin of igno
rance it was liable to be visited. Gen. xii. 15— 18 ; xx. 1 — 6; xxvi. 10. So strictly has
the holy Lord fenced his own ordinance ! See Mcde's Sermon on Chap. iv. 23.
8 Henry in loco. Comp. Job xxxi. 12. James i. 14, 15.
9 Gen. xxxix. 10. Rom. xiii. 13. 1 Thess. v. 22.
io 2 Sam. xi. 2-4. " Gen. xx. 6 ; xxxix. 9. 1 Cor. vii. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 59
man: therefore he will not spare in the day of vengeance. 35. He will not regard
(accept the face of, Marg.) any ransom; neitlier 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 make1 — perhaps sweeping away all
his little substance — proves that no extremity can excuse " the
transgression of the law."2 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.3 Yet his extreme temptation renders
him an object rather of pity than of scorn — Men do not despise
him. But the sin of the adulterer 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.4 He is wilfully
given up to his sin. He destroyeth his own soul.5 He gets a
rankling wound upon his conscience,6 dishonor and indelible re
proach upon his name.7 The tremendous passions oi jealousy and
rage shut out all forgiveness.8 The face of no one who offered a
ransom would be accepted. No compensation,9 however costly,
will content.
Such are the many sins10 — the awfully destructive miseries11 —
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.'12
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
i 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 lxxix. 12, and alia passim. Comp.
Job xx. 18.
2 Comp. 1 Cor. vi. 10, with 1 John iii. 4. 3 See Matt. vi. 25—33.
* 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.
6 Psalm xxxii. 3, 4.
1 Chap. v. 9. Gen. xxxviii. 23; xlix. 4. 2 Sam. iii. 13; xiii. 13. 1 Kings xv. 5,
with Matt. i. 6. Neh. xiii. 26. Comp. Deut. xxiii. 2.
8 Gen. xxxiv. 7; xlix. 5—7. Num. v. 14. Esth. vii. 7—10. Ez. xvi. 38. Schul-
tens remarks that no version fully expresses the strength of the original. Mage, ' Ignito.'
In loco.
3 Gen. xxxix. 19, 20. Judges xix. 29, 30. w 2 Sam. xi. 6—24.
u The quaint lines of an old Chronicler give an awful picture —
' Corpus, opes, animum, faroam, vim, lumina scortum,
Debilitat, perdit, necat, aufert, eripit, orbat.'
Quoted by Trapp. on ver. 26.
i2 Lib. de honest. Mulier : quoted by Lavater on verse 26.

60 EXPOSITION OF THE BOOK OF PROVERBS.
mind with impurity, that give a vivid interest to associations from
which a chaste imagination recoils with disgust? Let us learn to
seek divine strengthening to " watch and pray" continually ; and
while we " think we stand, to take heed lest we fall."1

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 wisdom,
thou art my sister, and call understanding thy kinswoman : 5. That they may keep
thee from the strange woman, from the stranger that flatlereth 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 mind be occupied with it. Keep it as
the daify means of life.2 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 up3 carefully, not on our
shelves, but in our hearts. Let the whole word of God be our pre
cious treasure. Receive the promises from his grace with simple
affiance, and the commandments from his holiness with ready
obedience. Stand with your eye in the land of promise ; but with
your feet in " the land of uprightness."4
Maintain a jealous regard for the law. What care is neces
sary to keep tfie apple of the eye — that most tender part of the
most tender member !5 With the same care preserve the integrity
of the law. Let every part of it have its full weight. To explain
it away, or to lower its requirements — breaks down the barrier, and
gives an easy entrance to temptation. The sensual sinner is often
a covert infidel.
Let it be at hand for constant use. Bind them, upon, thy fin
gers6 — that, being always in sight, they may be always ready for
the present moment. And for their practical influence — icrite them
upon the table of thine heart. Oh ! my God — this is thy Al
mighty work.7 But thou hast engaged to do it for thy people.8
I " take hold of thy covenant." Lord ! seal thy promised grace.
Let it be the object of tender affection — as our sister — our kins
woman. It is her embrace, that throws the harlot's beauty into
the shade. Man must have his object of delight. If wisdom is
i 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. 4 Psalm cxliii. 10.
6 Deut. xxxii. 10. Psalm xvii. 8. Zech. ii. 8. 6 Chap. iii. 3. Deut. vi. 8; xi. 18.
' Isa. xxvi. 12. 2 Cor. iii. 3. 8 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.1
6. For at the window of my house Hooked through my casement, 7. And beheld
among the simple ones, I discerned among the youths, a young man void of under
standing, 8. Passing through the street near her corner: and he went the way to her
house, 9. In the twilight, in the evening, in the black and dark night: 10. And,
behold, there mel him a woman with the attire of an harlot, and subtil of heart. -
II. {She is loud and stubborn; her feet abide not in her house: 12. Now is she
without, now in the streets, and lieth in wait al every corner.) 13. So she caught
him, and kissed him, and with an impudent face said unto him, 14. I have peace-
offerings with me : this day hate I vowed my votes. 15. T herefore came I forth to
meet thee, diligently to seek thy face, and I have found thee. 16. I have decked my
bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17. I
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 home at the day appointed. 2 1 . With her much fair speech
she caused him to yield, with the flattering of her lips she forced him. 22. He goeth
after her straightway, as an ox goeth to the slaughter, or as a fool to the correction
of the stocks; 23. Tilla dart strike Ihrouglihis liver; as a bird hasteth to the snare,
and knoweth not that it is for his life.
Solomon paints the deadly snare of the strange woman with a
master's hand, with exquisite fidelity of coloring. A young man
without understanding,2 in company with youths as simple as
himself, taking in the dark of evening the way to the harlot's
house. She meets him — her attire ;3 her subtilty;4 her loud
and stubborn voice f her feet at this late hour not abiding in her
house ;6 lying in wait at every corner of the street ;' her impudent
face and conduct — all shew the harlot's forehead.8 She allures
her victim with the garb of sanctity. She had just been engaged
in special religious duties. Now she was come forth to seek dili
gently her lover, that they might feast together upon her peace-
offerings,3 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
i Chap. ii. 10, 16; vi. 23, 24; xxiii. 26, 27. 2 Chap. i. 4, 22; xiii. 16.
3 Gen. xxxviii. 14, 1 5. * Chap, xxiii. 27. Eccl. vii. 26. Jud. xvi. 4 — 20
5 Chap. ix. 13. 6 Comp. 1 Tim. v. 13. Titus ii. 5.
i Chap. ix. 14, 15; xxiii. 28. Dr. Richardson mentions seeing 'these wretched wo
men in a large 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 Book of Proverbs.'— Travels, Vol. i. p. 270.
8 See Gen. xxxix. 7, 12. Jer. iii. 3.
» See Holden. Comp. Lev. vii. 16; xix. 6. Deut. xii. 6. Scott takes the same
view — adding — ' that it is no wonder, that these sacred ordinances should have given
occasion to carnal indulgence, when our Christian festivals (Christmas especially) are
abused for similar profanations.'

62 EXPOSITION OF THE BOOK OF PROVERBS.
parent of this mischief?1 The loitering evening walk — the un
seasonable hour2 — the vacant mind — all bringing the youth into
contact with evil company3 — was not this courting sin — tempting
the tempter ? " The house was empty," and therefore ready for
his reception, and soon altogether in his possession.4 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 religion. It is often a cover for
sin.5 ' She durst not play the harlot with man, till she had played
the hypocrite with God, and stopped the mouth of her conscience
with her peace-offerings.'6 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.7 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
must get into his victim's heart with fair speeches and promises,
before he can come at it with a dagger.'8 Thus the harlot's flat
tering speech chained the youth blindfolded for destruction. As
the ox goeth to the slaughter, unconscious of his fate — perhaps
dreaming of rich pasture: or as a fool goeth to the stocks,9 care
less and unfeeling ; so does this poor deluded victim rush on with
pitiable mirth or indifference, till the dart strikes through his liver.10
He hasteth as a bird to the snare,11 thinking only of the bait, and
he knoweth not that it is for his life.12 What will recollection
bring, but the fragrance of exciting perfume,13 changed into the
bitterness of wormwood and gall ; the short night 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
way to the harlot's house?14 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 would avoid sin, must avoid temp
tation to sin.'15 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
i 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.
6 1 Sam. ii. 22. 2 Sam. xv. 8— 11. John xviii. 28. s Gurnal.
t Verses 14, 15. 1 Sam. xxiii. 7. Zech. xi. 5. 8 South's Sermons, iii. 130.
» Ecc. vii. 26. Judges xvi. 15. ¦» Hos. iv. 11, 14. " Ecc. ix. 12.
¦2 Chap. ix. 18. 13 Verses 16, 17. 14 Chap. iv. 15; v. 8. Judges xvi. 15.
16 Geier on ver. 9,

EXPOSITION OF THE BOOK OF PROVERBS. 63
dispensation of God.1 Self-confidence has ruined many a prom
ising profession. Tenderness of confidence, sensibility of weak
ness, dependence on Divine strength and promise — this is the frame,
in which " he that is begotten of God keepeth himself, and that
wicked one toucheth him not."2
24. Hearken unto me now, therefore, O ye children, and attend to the words of
my mouth. 25. Let not thine heart decline to Iter ways, go not astray in her paths.
26. For she hath cast down many wounded : yea, many strong men have 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 — whether in years, understanding, or experience. Now
therefore, that you have seen the end of sin,3 hearken unto me.
That you may not go astray in her paths, let not thine heart
decline.4 An impure thought, a polluted fancy, an idle book, filthy
conversation, foolish company, theatres or places of vain resort — ¦
these are her ways. 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 way to hell, and to
the chambers of death 75 Many, not of the meaner sort, but
strong men, has she cast down wounded 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 affections 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,"6 — that the
exhortation is given — mortify therefore your members that are
upon the earth — even the worst members of the old man— forni
cation, uncleanness, evil concupiscence.1 And who — with the pic
ture of the wounded and slain before him, will revolt ? — " Is thy
servant a dog, that he should do this thing?8 — 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 Chap. 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 coinciding.' — Hervey's
Theron and Aspasio. Letter v. Schultens insists, that the present most wretched 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 gone down to the cham
ber of death.— Chap. v. 5.
« 1 Peter ii. 11.
' Col. iii. 1 — 5. A similar exhortation is given to another flourishing Christian
Church. 1 Thess. iv. 3 — 5.
8 2 Kings, viii. 13.

64 EXPOSITION OF THE BOOK OF PROVERBS.
have gone in.i 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.'3 The crucifixion of the flesh by a
living union with Him ."will keep us from our iniquity."4 "How
shall we, that are dead to sin, live any longer therein?"5 " The
flesh will still lust against the spirit."6 But the man, who walks
with God in Gospel liberty, and Christian discipline and watchful
ness, is safe.7
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.3

CHAPTEE VIII.
1. Doth not wisdom cry? and understanding put forth her voice? 2. She
standeth in the top of high places, by the way in the places of the paths. 3. She
crieth 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 wisdom — to the voice
of the Son of God.9 Careless soul ! shall this Divine call be
¦ Samson — David — Solomon. Neh. xiii. 26. Vestigia terrent — Felix, quern faciunt
aliena pericula cautum.
2 2 Kings x. 4. 3 Geier on ver. 18. Comp. 1 Cor. vi. 18, 20. 2 Cor. v. 14, 15.
4 Gal. v. 24, with Psalm xviii. 23. 5 Rom. vi. 2, 3. e Gal. v. 17.
i Rom. vi. 14, with 1 Cor. ix. 27. 8 Rom. vi. 21. James i. 14, 15.
8 We assume the speaker to be Personal — Essential wisdom. Apart from the general
reasons before given, (Notes on chap. i. 20, 21, 24.) this description could not without
unnatural force apply to an attribute. It sets out I. Personal existence — brought forth —
brouglit up — in conjunction with Deity — by Him, (verses 24, 30.) II. Personal proper
ties — (1.) set up (anointed, Heb.) from, everlasting, for distinct office, (ver. 23.) (2.) The
efficient cause in the work of creation, (verses 27 — 30.) (3.) Having wisdom (ver. 14.)
which — as an attribute itself — could not be the property of an attribute — and strength
(ver. 14.) an independent quality, not a property of wisdom. (4.) Personal authority,
i verses 15, 16.) (5.) Leading into the ways of truth, (verses 19, 20.) (6.) Causing to

EXPOSITION OF THE BOOK OF PROVERBS. 65
slighted, when the allurements of sin and vanity have had power
to arrest thine ear?1 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.2 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."3 Wherever the word
leaches, 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.4
5. O ye simple, understand wisdom ; and, ye fools, be ye of an understanding
heart. 6. Hear : for I will speak of excellent things ; and the opening of my lips
shalt be right things. 7. For my mouth shall speak truth ; and wickedness is an
abomination 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 him that under-
slandeth, and right to them that find knowledge. 10. Receive my instruction, and
not5 silver; and knowledge rather than choice gold. 11. For wisdom is better than
rubies ; and all the things that may be desired are not to be compared to it.
The great Teacher calls the simple and fools to hear.6 And
where else can they hear such excellent things 7 Worthy are
they of the attention of princes !7 — his glorious person — his ever
lasting covenant — his rich and sovereign love to sinners.8 Often
does the truth of God, by the tradition of men,9 or the subtilty of
the father of lies,10 become virtually a principle of error.11 But here
all is unchangeable righteousness. There is, no froward perver
sion. Every such wickedness is an abomination.12
But are they within the reach of the multitude? They — who " lean
to their own understanding;"13 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 own
words, may be a question. 1 Pet. i. 10. But receiving the words as from God ; weigh
ing their natural force; 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.
i Chap. vii. " 2 Chap. vii. 8, 9, with i. 20, 21 ; ix. 3. Psalm xlix. 1, 2.
3 Mark xvi. 15. 4 Matt, xxiii. 37.
5 Rather than silver. "See next clause, and comp. Hosea vi. 6.
6 Chap. i. 22; ix. 4, 5. ' Heb. princely. 8 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
out salvation, but not for our instruction.' ' God send me the salvation, and you the in
struction !' — Exam, of Thomas Hawkes, Foxe vii. 100.
i" Comp. Matt. iv. 6, 7, with Psalm xci. 11. u Gal. i. 7 -9.
i2 Chap. xxx. 5. Psalm xix. 9; xxxiii. 4; cxix. 152, 160.
W Chap. iii. 5. 1 Cor. i. 20; iii. 18. 9

66 EXPOSITION OF THE BOOK OF PROVERBS.
by words without knowledge."1 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.'2 The " babes" are taught of God.3 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.'4 — 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.5
Enrich thyself with his satisfying and enduring treasures, com
pared with which all the things that may be desired are lighter
than vanity.6 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. I wisdom dwell with prudence, and find out knowledge of witty 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 inventions of science, are ultimately traceable
to this heavenly source.7 But his great mind was soaring far be
yond. .Now before his eyes was the vast discovery of man's salva
tion,8 found out, not by laborious investigation, but by the intuition
of the Infinite God-head. Here is his most splendid display of
wisdom3 dwelling with prudence — wisdom contriving for the high
est end ; prudence directing the most effective means. The same
perfect combination controls all his arrangements, both as " the
Head of the Church,"10 and " the Head over all things to his
Church,"11 for her present good, and his eternal glory. And what
owe we individually, to "the riches of his 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 !"12
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.13 With what Divine
acuteness of wisdom did he find out the knowledge of the inven
tions of his enemies, and put them to shame !14 And how did this
combination of prudence restrain him from hasty confidence,15
i 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. 4 Bishop Reynolds on Hos. xiv. 9.
6 Verse 19; xvi. 16. Job xxviii. 15 — 19. Psalm xix. 10; cxix. 127.
6 Chap. iii. 15.
' Ex. xxxi. 3—6; xxxv. 30—35. 1 Chron. xxviii. 1, 2. Isa. xxviii. 24—29.
3 Verses 22—31. s Eph. iii. 10. i° Col. i. 18. " Eph. i. 22.
« Verses 7, 8. is Isa. xi. 2. " Matt, ix.4— 8: xxii. 15—46.
M John ii. 23, 24.

EXPOSITION OF THE BOOK OF PROVERBS. 67
remove him from premature danger,1 and preserve him from giving
needless offence !2 Praised be our God for such " treasures of wis
dom," hid in " our glorious Head," ready for distribution for every
emergency of his people's need !3
13. The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way,
and the froward mouth, do I hate.
Such is the holiness of Divine wisdom ! She dwells with pru
dence. But she cannot dwell with evil. Therefore the fear of the
Lord, which is her very nature, is to hate evil.4 Thus of pride
in all its branches — arrogancy of spirit, the evil way, and the fro
ward mouth — the wisdom of God declares without reserve — I hate
them.5 How clearly did he mark his hatred in the days of his
flesh by the full exhibition of the opposite grace ! " The Son of
man came not to be ministered unto, but to minister."6 • 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 : I am understanding ; I have strength.
This counsel, as we have just hinted,7 is not, as with man, the
fruit of deliberation, but Divine intuition. It is not, that it flows
from him ; but that he is himself the essence — the Fountain-head.8
It is not, that he hath understanding to order and govern the
world. But he is understanding. All is in Him. AH is deriva
ble from Him.9 " His understanding is infinite — His strength
Almighty, everlasting."18 Thus we adore Him, we rest, in Him, as
the great " Counsellor"!1 — One with his Father in the everlasting
plan of salvation 12 — One with his Church ; undertaking her cause ; 13
guiding her in all her difficulties and perplexities ;14 His self-exis
tent power ever ready to execute the purpose of his counsel.15 Be
hold him then, surrounded with the majesty of his mighty perfec
tions — Christ the power of God, and the wisdom of "God."16 In
all thy doubts and anxieties — counsel is mine and sound wisdom.17
In all thy conflicts and weariness — I have strength.13 See him as
Man, filled with these Divine perfections.19 .Remember his fulness
is thy portion.26
15. By me kinys 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
1 Matt. xii. 14—16. John vi. 15. 2 Matt. xvii. 27.
3 Col. i. 19; ii. 3. * Chap. iii. 7; xvi. 6.
5 Chap. vi. 16—19; xvi. 5. Comp. Psalm xiv. 7. Zech. viii. 17.
' Matt. xx. 28. Comp. xi. 29. Luke xxii. 27. ' ' See on verse 12.
8 Isa. xl. 13, 14. Rom. xi. 34. 9 John i. 9.
'° Psalm cxlvii. 5. Isa. xl. 28; xxvi. 4. u Isa. ix. 6.
•2 Zech. vi. 12, 13. 13 Ibid. iii. 1. " Isa. lxiii. 9—14.
15 Ibid, verses 1—6. Psalm Ixxxix. 19. Comp. Job ix. 4 ; xii. 13, 16. Dan. ii. 20.
i6 1 Cor. i. 24. " Isa. xlviU. 17. 18 Ibid. xl. 28, 29.
" Ibid. xi. 2. so 1 Cor. i. 30. Col. ii. 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."1 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.2
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."3 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.4 Government in all its administrations
— kings, princes, nobles, judges — is a Divinely-consecrated ordi
nance.5 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 wisdom, 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."6 All things — all
power in heaven and in earth — is delivered unto him of his
Father.7 " The Lord reigneth ; let the earth rejoice."8
17. I love them that love me ; and those that 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.9 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.10 Thus
the first kindling of the flame is of Him. We love, because we
are drawn.11 We seek — not by the impulse from within, but by
the grace from above ;12 and seeking we find.13 But it must be
early seeking — the first desire of the heart14 — the object of our
¦ 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.
4 Rom. xiii. 1—6.
5 Psalm lxxv. 7. Jer. xxvii. 5—7. Dan. ii. 21, 37. 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 number in the original, as seem
ing to agree with the prediction of righteous kings and rulers in the latter times of the
Church. Comp. Psalm lxxii. 1 — 3. Isa. xlix. 23; lx. 16, 17. See the national blessing
of godly rulers — 2 Chron. ix. 8. Isa. i. 26.
8 Psalm xcvii. 1. » Rom. viii. 7. K 1 John iv. 19, with John xiv. 21.
¦1 Jer. xxxi. 3. 12 Chap. xvi. 1. Psalm cxix. 32.
13 Isa. xiv. 19. Jer. xxix. 13. Matt. vii. 7, 8.
« Chap. i. 28. Psalm lxiii. 1. Hos. v. 15, with Matt. vi. 33.

EXPOSITION OF THE BOOK OF PROVERBS. 69
dearest devotion and choice. It must be early in the day1 — when
our mind is most free ; — the first-fruits of our time, consecrating
the whole to him. Take care that we see his face first, before any
other ; else will our lamp be untrimmed, our soul estranged frqm
his presence, our heart unready for his service. Let it be the early
breaking in of the day of grace2 — the improvement of the first —
who knows that they be not the only, opportunities of salvation.3
Never can it be too soon to seek. But how many have found it
too late !4 And, oh ! let it be early — the dawn of life5 — giving to
the Lord " the kindness of youth" — " the first love" — before it has
been devoted to the world ; 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 God6 — specially honored by him.7 Is it reason
able to offer the flower of youth to Satan, and reserve only the
dregs of life for your Saviour 7s 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.9 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 arewithme; yea,durable riches and righteousness. 19. My
fruit is belter than gold, yea, than fine gold ; and my revenue than choice silver.
20. / lead in the way of righteousness, 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.10 Theirs are durable riches of eternity11 —
the honor of " reigning" as kings " in life"12 — a righteousness, in
which they are accepted with God, and conformed to his image.13
Is not this fruit and revenue better than the choice silver ?14 And
then, when our way is shut up, how valuable is wisdom's counsel!15
— so carefully leading in the midst of the paths — ' at a distance
from the extreme"6 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
i 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.
s 1 Kim's xviii. 12. 2 Chron. xxxiv. 3. 6 Hos. xi. 1 — 4.
' 1 Sam. ii. 18; iii. 19. Psalm xcii. 12, 15. 8 Mal. i. 8.
9 1 Sam. iii. 9. Psalm xxvii. 8. Jer. iii. 4. M Psalm xvii. 14, 15.
ii Matt. vi. 19, 20. Luke x. 42. Rev. iii. 18. i2 Rom. v. 17; viii. 17. Rev. i. 6.
13 Rom. iii 22, with xiii. 14. Eph. iv. 24.
n Verses 10, 11 ; iii. 14, 15. Ecc. vii. 12.
'5 Chap. iii. 6; iv. 11, 12; vi. 22. Isa. xlviii. 17; xlix. 10.
is 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 via media — Christian
unity, consistency, and fruitfulness. Here also is substance —
things that have a being, in contrast with " things that have not"i
— solid realities2 — " faith substantiating things that are hoped for."3
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 !'4 Here all is sure possession, even while the
earnest only is in hand.6 Do we ask — Whence does this substance
come ? Man had no part in deserving it. Free grace, not free
will — is the procuring cause. It is an inheritance6 — endowed with
such a royal — yea — Divine bounty, that the glorious Giver pro
claims — I will fill their treasures.7 And will not the countless
throng of the redeemed unite in the testimony — One Christ hath
abundantly filled us all 7
22. The Lord possessed me in the beginning of his way, before his works of old.
23. I was set up from everlasting, from the beginning, or ever the earth was.
24. When there were no depths, I was 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 world. 27. When he prepared the heavens, I was
there: when he set a compass upon the face of the depth: 28. When he established
the clouds above: when he strengthened the fountains of the deep : 29. When he gave
to the sea his decree, that the waters 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 tlie habitable part of his earth; and my delights were with the sons of men.
What strong figure of speech can suppose an attribute here ?
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."8 Curiously to pry into the
mode of his subsistence, would be " intruding into those things
which we have not seen."9 To receive his own revelation of him
self is our reverential privilege.
How clear is his essential unity with the Father ! The Lord
possessed me10- — present with him in the bosom of Deity. I was
1 Chap, xxiii. 5.
2 Isa. xxix. 8, contrasted with Isa. Iv. 2. 3 Heb. xi. I. 4 Journals, Vol. ii. 130.
5 Heb. x. 34. » Matt. xxv. 34. Eph. i. 11. I Peter i. 4, 5. ' Rev. xxi. 6.
8 John i. 1, 2. 9 Col. ii. 18. Comp. 1 Tim. vi. 16.
i° LXX. and Syriac Translation — ' created' — most unwarrantable — one of the main
pillars of the Arian heresy.

EXPOSITION OF THE BOOK OF PROVERBS. 71
by Him1 — in the same essence and blessedness.2 Such was " the
glory, which he had with the Father before the world was."3 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"4 — 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.'5 Not less clear is his eternal existence — in the beginning6 of the
way of God — coeval with his eternal counsels. Before his works
of old1 — set up — anointed3 — from everlasting for his covenant of
fices9 — ' 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.10
Connected with his eternity was his agency in the work of
Creation. Before the works was he brought forth. But when
they were in operation, Ae was there — and that not, like " the sons
of God," interested spectators ;u but an efficient cause.12 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.'13 i 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.
5 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 sublime
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 those high offices.
Comp. 1 Kings xix. 16, with Isa. xiii. 1 ; lxi. 1. Ex. xxix. 7, with Psalm ex. 4. 1 Sam.
x. 1 ; xvi. 13. 2 Kings ix. 6, with Psalm ii. 6. Marg. xiv. 6, 7.
9 1 Peter i. 20. 10 Henry in loco. Comp. Eph. iii. 9.
" Job xxxviii. 6, 7. Heb. i. 2.
i2 John i. 3. Col. i. 16. Even in the creation of man — perhaps here alluded to as
Hie highestpart 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 unspeakable blessedness of his commu
nion with his Father. I was by him as one brought up with
him — embosomed in him as the object of daily delight,1 rejoicing
before him as the Fountain and Centre of infinite joy. All this
mutual intimate satisfaction and 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."2 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 ;"3 ' 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.'4
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 should fill the
whole creation with wonder and joy.5 Here " the Serpent's head
was to be visibly bruised,"6 the kingdom of Satan to be destroyed,
precious " spoil to be divided with the strong."7 Here was the
Church to bs framed as the manifestation of his glory — the mirror
of all his Divine Perfections.8
But 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 men — that he should,
as it were, long to be with us — that he should solace his heart with
the prospect — that he should anticipate the moment with joyous
readiness ;9 that he should pass by the far nobler nature of angels
" to take hold ofman"10 — 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 love11 — the purchase and satisfaction of the " travail of his
soul"12 — the eternal monuments to his praise.13 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."14
32. Now therefore hearken unto me, O ye children : for blessed are they that keep
my ways. 33. Hear instruction and be wise, and refuse it not.
i Comp. John i. 18 — the only-begotten Son, who is in the bosom of the Father — ' exhib
iting at once' — as Dr. Jamieson admirably observes — ' the ideas conveyed by both the
terms — brought forth and brought up.' Vindication of Doctrine of Deity of Christ, i.
224. Holden 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 Father, as it were, never absent from each other.
2 Zech. vi. 13. 3 Isa. xiii. 1. Matt. iii. 17; xvii. 5. Comp. Col. i. 13. Gr.
4 Quoted by Scott. 5 Psalm xcviii. Isa. xliv. 23.
« Gen. iii. 15. Heb. ii. 14, 15. 1 John iii. 8.
T 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.
12 Isa. liii. 10, 11. 13 Ibid. Iv. 13.
" Heb. xii. 2. See Cowper's beautiful Paraphrase, Olney Hymns, B. i. 52.

EXPOSITION 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 light and knowledge ;' the King of kings ;2 the loving re-
warder of his children, specially of his young children ;3 the rich
portion and unfailing guide of his people.4 Look at him once
again in his Divine glory, as " the only begotten Son of God ;"5
the Mediator in the everlasting Councils of Redemption ;6 the Al
mighty Creator of the world ;7 the adorable Friend of sinners.8 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 !9 Yet his promised blessing belongs only to practical hear
ing—to those that keep his ways.10 For this obedience — that we
may hear, and be wise — sovereign grace must open the heart, and
give the ear.11 The guilt of refusing is inexcusable — a resolved
will against the most gracious call.i2
Now therefore hearken, O ye children. Oh ! happy moment,
when the soul is made " willing in the day of his power :"13 when
" the bands of love are drawing"14 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 bythy cross.15 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 heareih me, watching daily at my gates, waiting at
the posts of my doors. 35. For whoso findeth me findelh life, and shall obtain
favor of the Lord. 36. But he that sinneth against mewrongeth his own soul: all
they that hate me love death.
This is the hearing of faith — the voice of Christ to the inward
ear — the impression of his word upon the heart.16 The effect is un
wearied diligence and patient expectation ; like that of the priest's
waiting al the doors of the tabernacle for the assured blessing ;17
or the people watching at the temple gates for his return from
his holy ministrations.18 -This free and habitual attendance upon
Sacred Ordinances forms an healthy appetite for Divine nutriment.
The slight professor excuses himself from this " weariness"19 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
i 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. 8 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.
1° Isa. Iv. 2, 3. Luke xi. 28. John xiv. 21—23. James i. 25.
" Chap. xx. 12, with Acts xvi. 14. i2 Acts iii. 22, 23. Heb. ii. 1—3 ; x. 25.
13 Psalm ex. 3. " Hos. xi. 4. Is 1 Cor. vi. 19, 20. Comp. Rom. xiv. 9.
i« John v. 25. Rev. iii. 20. » Ex. xxix. 42. u Luke i. 10, 21. w Mal. 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 the habitation
of God's house, and the place where his honor dwelleth?"2 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.3 Under all circumstances
Wisdom's child will be familiar with Wisdom'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.4 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 ?5 Doth
not he speak to thee — " Be watchful, and strengthen the things
that remain, which are ready to die."5
Observe the blessing breathed down upon the Lord's waiting
ones. They find life.1 For he on whom they wait is the Au
thor8 — the Dispenser9 — the Keeper — of life.10 "He therefore that
hath him, hath life,"11 with all its present privileges oi favor of the
Lord.12 ' The smiles of God make heaven ; and they that obtain
favor of the Lord, have a heaven upon earth.'13 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. I 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 !14 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 death.' 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."15
i Rev. xxi. 22. 2 Psalm xxvi. 8.
3 Ibid, lxxxiv. 1, 4, 10. 4 Cant. i. 7, 8. 5 See John xx. 19, 24.
6 Rev. iii. 2. Let Scott's excellent note be carefully pondered.
i Isa. Iv. 3. John v. 24. « John i. 4; xi. 25; xix. 6. 9 Ibid. x. 10.
i° Col. iii. 3. 1 John v. 11. Jude 1. u 1 John v. 12. 12 Isa. lxiv. 5.
13 Lawson (George) Exposition of Proverbs. 2 vols. l2mo. 1821.
H Chap. i. 17—19, 31 ; ix. 12. Jer. vii. 19. Acts xiii. 46. Comp. Num. xvi. 38.
15 Hos. xiii. 9. Henry in loco.

EXPOSITION OF THE BOOK OF PROVERBS. 75

CHAPTER IX.
1 . Wisdom1 hath builded her house, she hath hewn out her seven pillars : 2. Site
liath 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 iliet wine
which I have mingled. 6. Forsake the foolish, and live; 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? There the
King made the feast, and sent his servants to invite the guests.4
Here Wisdom is a Q,ueen, attended, according to Eastern cus
tom, by her maidens5 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.6 The great sacrifice sup
plies her feast.7 And now that she hath killed her beasts — min
gled her wine with the choicest spices,8 and plentifully furnished
her table, let the simple and ignorant turn in hither — come, eat
of the bread of life — drink of the wine of gospel grace and joy.9
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?"10
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.11 Tbeir 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.12
i 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. 5 Ex. ii. 5. Esth. iv. 4.
5 1 Tim. iii. 15. Comp. Eph. ii. 20—22. Heb. iii. 3, 4, also Matt. xvi. 18.
i 1 Cor. v. 7, with Psalm xxxvi. 7, 8. Isa. xxv. 6.
8 Bishop Lowth remarks the difference between the Classics and the Hebrews. The
one by mingled 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.
io Ibid. xxvi. 26—28. " 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 must forsake either them or Christ.1 To
abide with them, is to " remain in the congregation of the dead."2
To forsake them, is the way of life and understanding.3 " 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."4
7. He that reproveth a scorner getteth to himself shame : and he that rebukeih a
wicked man getteth himself a blot. 8. Reprove not a scorner, lest he hate thee :
rebuke a wise man, and he will love tliee. 9. Give instruction to a wise man, and
he will 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 will rebel. " Let them alone."5 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.6 This is also the rule of Christian prudence. The Gospel is a
thing too holy to be exposed to scoffing fools.7 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.8 Whereas
open rebuke might stir up a torrent of hatred3 and abuse;10 and,
under provocation of spirit, the reprover might get to himself a
blot.11 Yet this prudence must not degenerate into cowardice, and com
promise the primary obligation boldly to rebuke. sin,12 and confess
our Master.13 Every sinner is not a scorner. And a " word spoken
in due season, how good is it !"14 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.15
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. 5 Matt. xv. 14.
6 Acts xiii. 45, 46, 50 ; xviii. 6. Comp. Matt. x. 14, 15.
i Matt. vii. 6. 8 Amos v. 13; vi. 10.
3 Chap. xv. 12 ; xxiii. 9. 1 Kings xxi. 10 ; xxii. 8. 2 Chron. xxv. 16.
1° Gen. xix. 7—9. Amos vii. 10. Matt. vii. 6.
u Isa. xxix. 21. Comp. Ecclus. viii. 10.
« Eph. v. 10. 1 Thess. v. 14. 1 Tim. v. 20. Comp. Matt. xiv. 3. 4.
13 Matt. x. 32, 33. Acts iv. 19, 20. 14 Chap. xv. 23.
15 Chap, xxviii. 23.

EXPOSITION OF THE BOOK OF PROVERBS. 77
his best interest;1 and would receive instruction from the lowest,
as a means of becoming yet wiser and increasing in learning.2
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.3 " Faithful are the wounds of a friend."4 Happy is that
church, which receives the loving admonitions of the Christian
pastor with humility and thankfulness !5
10. The fear of the Lord is the beginning of wisdom: and the knowledge of the
holy is understanding. 1 1 . For by me thy days shall be multiplied, and the years
of thy life shall be increased.
The repetition of this weighty sentence6 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."8 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.'9 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.10 For if men did but know his holiness — " who
would not fear thee, O Lord?"11 Days multiplied were the Old
Testament reward.12 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.

i Lev. xix. 17. Psalm cxli. 5. Comp. 1 Sam. xxv. 33. 2 Sam. xii. 7 — 14, with
1 Kings i. 32 — 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 — 9. 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. 7 Isa. xi. 2, 3.
8 Rom. viii. 29. . 9 Leighton on 1 Peter ii. 17.
1° 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. Bishop 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
wil h implicit and reverential faith the Scriptural revelation of the Divine Essence.
n Rev. xv. 4. i2 Chap. iii. 2, 16; iv. 10; x. 27.

78 EXPOSITION OF THE BOOK OF PROVERBS.
12. If thou be wise, thou shalt 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. i God cannot be profited by us ;2 and he is infinitely
above our injury.3 The wise man's light is a blessing to the
church and to the world.4 But he is wise for himself — for his
own advantage.5 The scorner is a grief to his minister, and a
stumbling to his church: But he hurts no one so much as himself.
He alone shall bear it.6 A surety indeed there is. But his scorn
ing rejects him. He sinks therefore into perdition under a mill
stone of guilt — without remedy.7 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.8
13. A foolish woman is clamorous : she is simple and knoweth nothing. 14. For
she sittelh at the door ef 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 wanleih 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.'9 The wo
man of foolishness is clamorous,10 and, though " subtil in heart,"11
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 ! 12 With a shameless front she dares
to present herself in the high places of the city,13 alluring, not
only those who are "going the way to her house,"14 but the inexpe
rienced, who are going right on their ways. Thus even the
high-way of God, though a path of safety,15 is beset with tempta
tion. Enticement or assaults wait on every step. Stolen waters16
— secret indulgences17 — forbidden pleasures — are the bait. This
was the successful snare in paradise.18 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 ?13 But let the vic-
i Chap. xvi. 26.
2 Job xxii. 2, 3. Psalm xvi. 2. Luke xvii. 10. 3 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.
T Chap. xxix. 1. Heb. x. 28, 29. Comp. Lev. xxiv. 15. 8 Gal. vi. 5, 7, 8.
» Diodati. "> Heb. Chap. vii. 10. » Ibid. ver. 11.
¦2 Hos. iv. 11. 2 Tim. iii. 13.
w 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.
" Chap. xx. 17. 2 Sam. xii. 12. Coinp. Job xx. 12. i8 Gen. iii. 1—6.
¦9 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.1 Ah! if the blinded fool know not this, what but
wilful inconsideration can have closed his eyes?2
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.3 Both take
their station in the high places of the city.4 Both spread out this
feast for the simple and ignorant.5 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 aa
thy home. The Lord preserve thee from the tempter's snares, by
keeping thee clojeely walking with himself !

CHAPTEK 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)6 the Pro
verbs of Solomon. They are for the most part unconnected 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 — ' Behoid 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 I
Quod licet, ingratum est ; quod non licet, acrius urit :
Perreus 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.
i Chap. ii. 18 ; vii. 27. '2 Chap. vii. 22. Isa. i. 3. 2 Pet. iii. 5.
3 Verse 3 with 13. 4 Verse 3 with 14. 5 Verse 4 with 16.
' Chap. i. 1.

80 EXPOSITION OF THE BOOK OF PROVERBS.
pressed in an antithetical or illustrative form ; the whole 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 Counsellori commends to us his gra
cious instruction, as the principle of true happiness and practical
godliness. 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.3 But
the child, watched, prayed over, instructed, and disciplined, shall
in the Lord's best time, choose wisdom's paths,4 and be the glad
ness of his father's heart.5
Many a mother, alas ! is chastened with the heaviness of a fool
ish son.6 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 !7 God has laid down plain
rules, plain duties, and plain consequences flowing from their ob
servance8 or neglect.9 To forget a daily reference to them ; to
choose our own wisdom before God's ;10 — can we wonder that the
result should be heaviness 711
2. Treasures of wickedness profit nothing : but righteousness delivereth from
death. The most substantial earthly treasures profit nothing.12 Much
more do treasures of wickedness.13 What was the profit of Na-
both's vineyard to Ahab, v/hen in his " ivory palace" he was wither
ing under the curse of God ?14 What was the profit of the thirty
pieces of silver to Judas ? Instead of delivering from death,
their intolerable sting plunged him into death eternal.15 What
else will be the fruit of covetousness, but shame,16 disappointment17
—ruin ? 18 " Thou, O man of God, flee these things, and follow af-
i Chap. i. viii. * 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. xiv. 28 ;
xivi. 30.
6 Gen. xxvi. 34. 35 ; xxvii. 46. ' 1 Sam. ii. 24 ; iii. 13. 1 Kings i. 5, 6 ; ii. 25
8 Chap. xxii. 6; xxiii. 13, 14; xxix. 9 Chap. xxix. 15. M 1 Sam. ii. 29.
n 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 mother's grief, whose tenderness might
blind her to the faults of her children, 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. 13 Jer. xxii. 13. Amos iii. 10, 11. Hab. ii. 6—9
11 1 Kings xxi. 4 — 24, with xxii. 39. 15 Matt, xxvii. 3—5.
¦6 2 Kings v. 23— 27. Rom. vi. 21. » Jer. xvii. 11. Comp. Wis. v. 8.
13 Chap. xxi. 6, 7. Jos. vii. 20—26. Dan. v. 1—6.

EXPOSITION OF THE BOOK OF PROVERBS. 81
ter righteousness."1 This is " the breastplate,"2 that covers the
vitals in the fearful conflict. This is the pathway to eternal life.*
This is the deliverance from the sting, the terror, the taste of
death.4 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, feai
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 will not suffer the soul of the righteous to famish; but he caslelh
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 hom famishing, and that too by those
most unlikely to help him,6 Paul could also in similar trial " set to
his seal" — " I have all, and abound ; I am full."7 How does our
gracious God double and redouble his engagements !8 He sends us
to the fowls of the air for the confirmation of our "little faith." —
" Are not ye much better than they ?"9 Yet ' the promises require
faith, whereby we believe that God helpeth us.'i° He may for the
exercise of faith suffer us to hunger11— yet not to famish.12 And
does not his unfailing care for temporal provision convey the as
surance, that he will not suffer the soul to 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."13 Awful indeed is the contrast of
the wicked — their substance cast out14 — themselves buried in the
ruins of their own folly !15
4. He becometh poor that dealeih with a slack (deceitful, Marg.) hand : but the
hand of the diligent mdkeih rich.
Every day's observation confirms the fact, that a slack hand im
poverishes,16 and the hand of the diligent enriches,11 the harvest.
Justly is the slothful condemned as deceitful, because he pretends
to serve his Master, when in truth he has been doing nothing.18
He becometh poor by wasting away his trust.19 His life, which
i 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.
4 Chap. xi. 4. John viii. 52. 5 Psalm xxv. 21.
5 By Shobi the brother of his bitter enemy. 2 Sam. xvii. 27. with x. 4. Machir
also of the house of Saul. Ibid. Comp. Psalm xxxvii. 25.
i Phil. iv. 18. 8 Heb. xiii. 5 ; five negatives in the original.
9 Matt. vi. 25, 26. Comp. Psalm xxxiv. 13. i° Cope in loco.
u 1 Cor. iv. 11. 2 Cor. 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. 14 Job xx. 15.
is Psalm xlix. 6, etc. Luke xii. 19, 20 ; xvi. 23.
w Chap. xix. 15; xx. 4; xxiii. 21; xxiv. 30—34. Ecc. x. 18.
" Chap. xii. 4 ; xxi. 5.
¦8 Matt. xxv. 26. Comp. xii. 24. Marg. Jer. xlviii. 10. Marg.
10 Ghap. 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,2 it is overruled as a present blessing ; and in the
ordinary course of Providence the hand of the diligent maketh
rich.3 The Lord's visits of favor were never given to loiterers.
Moses and the Shepherds of Bethlehem were keeping their flocks.4
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."6
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 ?"7 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,8 but to those that " labor,"9 — 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 !10
5. He that gathereth in summer is a wise son : but he that sleepeih in harvest is
a son that causeth shame.
Indolence has just been contrasted with diligence. Forethought
is here opposed to improvidence.11 The importance of opportu
nity is practically admitted in temporal matters. ,2 Joseph wisely
gathered in summer and harvest for the coming need.i3 The wo
man of Canaan14 — the blind men15 — improved their present oppor
tunities for their urgent need. And have not we our special sea
son for attaining permanent good ? Such a season is youth,
when life is fresh — the time for discipline — storing the mind —
stimulating the energies. How will the wise gathering in this
summer give substance, vigor, high tone and power of usefulness
in after-life ! How often may we trace poverty of mind, enerva
tion of character, unprofitable habits, to sleeping in this fruitful
harvest !16 ' He, who idles away the time of his youth, will bear
the shame of it when he is old.' And specially when we look at
this season, as the time of Christian instruction, and anxious pro
mise ; our Father's pleading time with the wayward heart,17 ere
yet it be hardened in habits of sin — is not the sleeper in such an
harvest a son that causeth shame 71S Look, again, at the large
harvest of opportunity in laboring for God ; the multitude of re
ligious Societies ; the great and diversified machinery of the work
of God — all needing counsel and active devotedness ; the mass of
1 Gen. ii. 15. 2 Ibid. iii. 19.
3 Chap. xii. 24, 27 ; xxii. 29. 4 Ex. iii. 1, 2. Luke ii. 8, 9. 5 Jud. vi. 11.
6 Neh. vi. 3. 7 chap. xix. 24. « Chap. xiii. 4; xx. 4.
3 Ver. 3 with 4. John vi. 27. »» Matt. xxv. 29. 2 Pet. i. 5—11.
ii Chap. vi. 6-S. 12 Eccl. iii. 1 ; viii. 5. 13 Gen. xii. 46—56. Matt. xv. 22—30.
14 Ibid. xx. 30. is Henry in loco. M Jer. iii. 4.
" Gal. vi. 10. is Matt. xii. 30.

EXPOSITION OF THE BOOK OF PROVERBS. 83
fellow-sinners around us — all needing our sympathy and helpful
ness — ' While we have time, let us do good.' How high is the
privilege oi gathering with Christ in such a harvest!1 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 !2
But am I the wise son 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 I am not saved ?"3
6. Blessings are upon the head of the just : but violence covereth the mouth of tlie
wicked. 7. Tie ¦memory of the just is blessed: but the name of the wicked shall rot.
Is not affliction the lot of the just ?4 Yet how abundantly is it
compensated by the blessings that are upon his head5 — blessings
temporal6 and spiritual7 — from man,8 and from God!9 His very
memory is a blessing to his family, and to the church. 10 Fra
grant is the " good report of the elders" immortalized in the Apos
tolic Book of Martyrs.11 Truly blessed is the memory of a godly
parent12 — of a faithful minister13 — of a righteous kingi4 — of a pub
lic benefactor15 — of a self-denying Christian.16 No such honor be
longs to the wicked. Often some outward stroke of violence covers
their mouth,11 and marks them for condemnation,18 as they will all
be so marked at the day of retribution.19 And even now their
memory rots in corruption.20 Contrast the memory of the "man
after God's heart," with that of "Jeroboam the son of Nebat;"21
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.'22
i 2 Cor. vi. 2.
2 Matt. xxv. 8—10. Comp. Isa. Iv. 6. Luke xiii. 28, 29. Chap. i. 24—28.
3 Jer. viii. 20. Comp. chap. v. 11 — 13.
* John xvi. 33. Acts xiv. 22. 2 Tim. iii. 12.
5 Chap, xxviii. 22. Comp. Gen. xlix. 26.
« Deut. xxviii. 1 — 6. 1 Tim. iv. 8. 7 Isa. xxxii. 17.
8 Chap. xvi. 7. Job xxix. 11 — 13.
9 Psalm iii. 8; v. 12. Isa. lxiv. 4, 5. Matt. v. 3—12.
i° Psalm cxii. 6. u Heb. xi. 2. i2 Ibid. xiii. 7. [3 Chap. xxxi. 28.
" 2 Chron. xxxv. 24, 25. Zech. xii. 11. 15 2 Chron. xxiv. 6.
i6 Mark xiv. 9. " Psalm cvii. 42. 13 Esth. vii. 8. u Rom. iii. 19.
20 Job xviii. 17. Psalm xlix. 11, 12; cix. 13. Ecc. viii. 10. Isa. Ixv. 16. Jer. xxii.
18, 19; xxix. 22, 23.
21 I Kings xi. 26 ; xiv. 14—16, with xv. 3, 11. 2 Kings xiv. 3.
sa Works, p. 366.

84 EXPOSITION OF THE BOOK OF PROVERBS.
8. The wise in heart will receive commandments ; but 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
cominatidments come down from heaven, than the well-instructed
Christian receives them, like his father Abraham,1 with undisputed
simplicity welcomes the voice of his heavenly teacher ;2 and when
he knows that " it is the Lord, girds himself" with all the ardor
of the disciple to be found at his feet.3
But look at the professor of religion destitute of this heart-seated
wisdom. We find him a man of creeds and doctrines, not of
prayer ; asking curious questions, rather than listening to plain
truths ;4 waiting to know events rather than duties ; occupied with
other men's business to the neglect of his own.5 In this vagrant
spirit, with all his thoughts outward-bound, he wanders from
church to church, and from house to house, a prating fool upon
religion ; bold in his own conceit,6 while his life and temper fear
fully contradict his fluent tongue. Too blind to respect himself,7
too proud to listen to counsel,8 he will surely fall into disgrace,
beaten with the rod of his own foolishness.9 Let me look at this
picture as a beacon against the 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 waiketh uprightly walkelh surely ; but he that perverteth his ways shall
be known. An upright walk is Christian — not sinless — perfection ;10 " walk
ing before God," not before men.11 Impurity indeed defiles the
holiest exercise. But if the will be right bent, the integrity will be
maintained. 'Shew me an 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 protection12 and Providence;13
under the shadow of his promises;14 in the assurance of his present
favor,15 and in its peaceful end.16 There will be difficulties. But a
deliverance will be wrought through them; as the Babylonish
captives were delivered through the fire from the infinitely greater
danger of apostacy. 17
From the want of this uprightness of walk, Peter denied the
foundation of the Gospel. w Leaun then the value of this principle
for an enlightened and full reception of the truth ; that we may
1 Heb.xi. 8. Gen. xxii. 1—3.
2 I Sam. iii. 10. Acts x. 33. Comp. Psalm xxvii. 8; lxxxvi. 11 ; cxliii. 3 — 10.
3 See John xxi. 7. 4 Ibid, verses 21, 22.
5 Luke xiii. 23, 24. Comp. 1 Tim. v. 13. 6 3 John 10. 7 Chap, xviii. 2.
3 Ver. 17, xv. 32. 9 Chap, xviii. 6, 7. Eccles. x. 12. 2 Kings xiv. 8—14.
¦» Job i. 8. ii Gen. xvii. 1. i2 Chap. ii. 7. Ps. Ixxxiv. 11.
13 Chap. i. 33. Eccl. viii. 5. Isa. xxxiii. 15, 16. u Ps. xxiv. 3—6.
¦5 John iii. 18—22. i« Ps. xxxvii. 37. Isa. lvii. 1, 2. " Dan. iii. 21 -29.
18 Gal. ii. 14.

EXPOSITION OF THE BOOK OF PROVERBS. 85
welcome " a Prince as well as a Saviour ;';i combine his sceptre with
his sacrifice, his holy precepts with his precious promises : and
mark the influence of a vital faith in godly practice. We shall
thus carry out the rule of the Gospel into every thing, making God
the master of every thought, word, temper, motive, not less in our
secular calling, than in our spiritual devotedness.2 Such an up
right walk will bring a happy confidence. But to bend our rule
to our own humor ; to pervert our ways to escape trouble, or for
some interested end, will shake our confidence far more than the
heaviest cross. The eye of God knows the deviation already,3 and
will bring it to shame.4 Thus was Jacob chastened to the end of
his days.5 Peter was openly rebuked6 — Judas7 and Ananias8 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."9
10. He that winkeih with his eye causeth sorrow; but 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.10 Mischievous sport to cause sorrow for selfish gratifica
tion !u to make the eye an instrument of wanton sin !12 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 " the fool despises wisdom,"13
he falls the victim of his own folly.
1 1 . The mouth of a righteous man is a well of life: but violence covereih the
mouth of the w'cked.
The Indwelling Spirit — " a well of living water" — is the glori
ous privilege of the righteous.14 Hence his mouth, replenished
from the heavenly source, is a well of life, sending forth refreshing
waters.15 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;"18 and our '' tongues" become "our glory."17
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.18 Enlarge its exercise by increasing your spiritual store,
and walking in closer fellowship with your God. What owe you
i Acts v. 31. 2 1 Cor. x. 31. Col. hi. 17. 3 John vi. 70, 71.
4 Luke xii. 1, 2. 1 Tim. v. 24. 5 Gen. xxvii. with xiii. 36—38.
« Gal. ii. 11—14. i Matt, xxvii. 3—5. 3 Acts v. 1—10.
9 Ps. cxix. 80; xxvi. 1—11. ¦» See Bishop Hall. n Ver. 23; xxvi. 18, 19.
12 Chap. vi. 13. Ps. xxxv. 19. Comp. Ecclus. xxvii. 22. 13 Chap. i. 7.
M John iv. 14; vii. 38. 15 Chap. xvi. 23. w Ps. xiv. 2.
» Psalm lvii. 8; cviii. 1. '" 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 covereth all sins.
A simple but forcible contrast ? Hatred, however varnished byv
smooth pretence, is the selfish principle of man.1 Like a subter
raneous fire, it continually ftirs up mischief, creates or keeps alive
rankling enmity, disgusts, dislikes, " envyings and evil surmisings ;"
carps at the infirmities of others ; aggravates the least slip ;2 or
resents the most trifling, or even imaginary, provocations. These
strifes are kindled3 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.4 Full of candor and inven
tiveness, it puts the best construction on doubtful matters, searches
out any palliation ; does not rigidly eye, or wantonly expose5 a
brothel'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,6 which, like its Divine Author, covers all sins.1
And who does not need the full extent of this covering 7 What
is our brother's all against us, compared witli 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 ?8 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."9
13. In the lips of him that hath understanding wisdom 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 was found in his lips — the fruit of an understanding10
heart — that "all the world came to hear of it."11 And " happy were
they" justly pronounced, which stood continually before him, and
" heard his wisdom."12 Rehobo'am was as void, as his father was
i Tit. iii. 3. * Isa. xxix. 21. 3 Chap. xv. 18 ; xvi. 27, 28 ; xxviii. 25 ; xxix. 22.
4 Gen. xiv. 5, 8. 5 Ibid. ix. 23.
6 Matt, xviii. 21. ' Psalm lxxxv. 2. 3 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 covering 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, another 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.
¦» 1 Kings iii. 12. " Ibid. iv. 29—34; x. 1. « Ibid. x. 8.

EXPOSITION OF THE BOOK OF PROVERBS. 87
full, oi understanding. His folly prepared a rod for his back.'
Learn then to seek for wisdom at the lips of the wise.2 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;3 in the
neglect of family discipline ;4 in carnal indulgence.5 And how
different is this rod from our Father's loving chastisement ! That
— the seal of our adoption6 — This, the mark of disgrace7 — Will
not the child of God cry—" Turn away the reproach that I fear,
for thy judgments are good?"3
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 !3 No wonder that wisdom is found in
the lips ; when " out of the abundance of the good treasure of the
heart the mouth speaketh."10 It is "the householder" storing his
mind not for selfish gratification, but for liberal and useful distribu
tion.11 If the hoarding wisdom be cultivated in youth,12 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 inouths for
their own mischief — in profane rebellion ;13 grovelling selfishness ;14
ungodly worldliness;15 or hateful pride16 — near to destruction," —
how near — who can say? — But if they be not " taken away with
a stroke" without remedy ;18 they only stand out as monuments of
the "much long-suffering of God, enduring the vessels of wrath
fitted to destruction."19
15. The rich man's wealth is his strong city; the 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,20 obtains for him influence
and respect,21 and serves to him as a talisman against all sorrows.22
Thus " in his own conceit" it is his strong city.23 So prone are
i 1 Kings xii. 13 — 24. Comp. 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. 4 Ibid. Ver. 21.
5 2 Sam. xii. 9—11. Isa. xxxix. 1--7. 6 Chap. iii. 11, 12, with Heb. xii. 6, 7.
7 1 Pet ii. 20. 3 psaim cxix. 39. s Eccl. xii. 9, 10.
¦° 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. ii Ibid. Ver. 52. ,2 Comp. Chap. vi. 5 ; xviii. 1, 15.
13 Ex. v. 2. Ps. xii. 3—5; Hi. 1—5. I4 1 Sam. xxv. 10, 11, 38.
is Luke xii. 18—20. " Acts xii. 21—23.
11 Comp. Chap. xii. 13; xiii. 3; xviii. 7. Eccles. x. 12, 13. is Job xxxvi. 18
is Rom. ix. 22 20 Eccl. vii. 12. 2i Chap, xviii. 4, 6. Gen. xxiii. 6. Esth. iii. 1—3
22 Eccl. X. 19. 23 Chap, xviii. 11.

88 EXPOSITION OF THE BOOK OF PROVERBS.
we to rest on the creature as the stay and comfort of life.i ^11
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.2 " Poverty comes upon them as an
armed man,"3 and sinks the spirit in consternation.4
How secure — how happy then — 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
the poor in this world, rich in faith, and heirs of his kingdom?"5
Think of Jesus sanctifying the state of poverty by his own blessed
example.6 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.7 Both states, however, have their besetting temptations, needing
special grace.8 The safety of both is, when the rich are poor in
spirit"3 and larger in heart : and the poor " rich in faith," and
"contented with the gain of godliness."i° "Let the brother of low
degree rejoice, in that he is exalted : but the rich, in that he is
made low."11
16. The labor of the righteous tendeth to life: the fruit of the wicked to sin.
Labor — not idleness — is the stamp of a servant of God : cheered
by the glowing confidence, that it tendeth to life.12 "Occupy till I
come — Do all to the glory of God"13 — this is the standard. Thus
the duties even of our daily calling tend to life.14 God works in
us, by us, with us, through us'.16 We work in and through him.
Our labor therefore is his work — wrought in dependence on him ;
not for life, but to life.16 And this is life indeed — the only exercise
deserving the name — the only object worth living for.17 Lord!
quicken us to " life more abundantly." " Sowing" thus " to the
Spirit, of the Spirit we shall reap life everlasting."18 With the
wicked, self is both the object and the end. His fruit therefore is
sin.13 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 tendeth to its own end. " Whatso
ever a man soweth, that shall he also reap."20
17. He is in the way of life that keepeth instruction : but he that refuseth reproof
errelh. Mercy unspeakable is it, that the way of life is opened ! Instruc-
i Ps. xlix. 6; Ixii. 11. Jer. ix. 23. 1 Tim. vi. 17. Comp. Ecclus. xl. 26.
2 Chap. xiv. 20; xix. 7; xxii. 7; John vii. 48, 49. 3 Chap. vi. 11.
4 This is the accurate rendering. — See Schultcns, Holden, Scott.
5 Jam. ii. 5. Comp. Zeph. iii. 12. 6 Luke ii. 7 — 12; iv. 22; viii. 3. Matt. viii. 20,
' Ps. cxiii. 7, 8. Comp. 1 Sam. ii. 8. s chap. xxx.
3 1 Chron. xxix. 14. 1 Tim. vi. 18. w Job i. 21. 1 Tim. vi. 18.
ii Jam. i. 10, 11. 12 John vi. 27. 13 Luke xix. 13. 1 Cor. x. 31.
i« Chap. xi. 19. Jer. xxii. 15, 16. 15 Isa. xxvi. 12.
" Rom. viii. 13. 1 Cor. xv. 10. Phil. ii. 12, 13. " Phil. i. 21.
18 Gal. vi. 8. is Chap. xxi. 4. Tit. i. 15. Comp. Matt. xii. 34; xv. 19
20 Gal. vi. 7, 8. t

EXPOSITION OF THE BOOK OF PROVERBS. 89
tion sets the way before us. He that keepeth instruction cannot
fail of finding and enjoying it.1 The more we value that most
needful part of instruction — discipline ;2 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 ;3.
the certain forerunner — if not corrected — of irremediable destruc
tion.4 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 hideth haired with lying lips, and he that uttereih a slander, is a fool.
Scripture history from the first chapter of fallen man abundantly
illustrates this proverb. Cain talking with his brother ;5 Saul
' plotting against David ;6 Joab's treachery to Abner and Amasa ;7
the enemies of the Church on the return from Babylon8 — all hid
hatred with lying lips. Such was also the smooth tongue of the
Herodiaus,9 and more than all— the deadly kiss of Judas.10 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 slanderer11 — 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?12 And — if their hatred he vented against the
godly, is not the day at hand, when their " rebuke and slander
shall be taken away from the earth?"13
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.14
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
i Chap. xiii. 34, 35. 2 Chap. vi. 23 ; xxii. 17—19.
' Chap. xii. 1 ; xviii. 12. 2 Chron. xvi. 7 — 10; xxv. 15, 16.
4 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.
i 2 Sam. iii. 27; xx. 9, 10. Comp. xiii. 23—29. Ps. v. 9 ; lv. 21.
s Ezra iv. 1—16. Neh. vi. 2. s Luke xx. 20, 21.
i» Ibid. xxii. 47, 48, with Ps. lv. 12—14; xii. 9. " Ps. 1. 16—20.
¦2 Chap. xxvi. 23—28. Comp. Psalm 1. 21. Luke xii. 1, 2. i3 Isa. xxv. 9,
» 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."2
19. In the multitude of words there wanteth not sin: but he that refraineih 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."3 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.4 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.'5 The government of
the tongue is therefore a searching test of the soundness of our re
ligion.6 Considering therefore the sin connected with the multi
tude of words, it is surely our wisdom to refrain our lips,1 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.9
This wisdom is especially valuable under provocation. 10 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 trifles. 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."11 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 sensibility of sin quicken our prayer for more of
this refraining wisdom 7 " Set a watch, O Lord, before my
mouth; keep the door of my lips."12
20. The tongue of the just is as choice silver : the heart of the wicked is little
worth. 21. T he lips of the righteous feed -many : but fools die for want of wisdom,
(of heart, Marg.)
The wisdom of refraining our lips must always be connected
with diligence in improving our talent. If our tongue be our
i 1 Pet. ii. 1, 2. Comp. Jam. i. 21. 2 Isa. iv. 4.
3 Chap, xxvii. 2. * 2 Tim. ii. 16, 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 have made the wise man s observation, " that there is a time to keep
silence." These times 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. 6 ; xx. 5 — 7.
6 James l. 26 ; iii. 2.
7 Chap. xvii. 27, 28. Comp. Job xiii. 5. Eccl. v. 3. James i. 19.
» Job xxxii. 4—7. s Chap. xv. 23. Eph. iv. 29. Col. iv. 6.
1° 1 Sam. x. 27. 2 Kings xviii. 36. « Matt. xii. 36. i2 Psalm cxli. 3.

EXPOSITION OF THE BOOK OF PROVERBS. 91
shame in the overflowing of sin;1 is it not also our glory?2 When
employed in " speaking of the things touching the king,"3 or in
sketching the features of his transcendent loveliness4 — is it not
then as choice silver, refined from this world's dross, and shining
with heavenly brightness? Who would not eagerly gather up the
silver scattered in the streets ? And shall not we enrich our store
from the choice silver of the just man'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."5
But we observe not only the excellency, but the usefulness of
this member. The lips of the righteous feed many from the rich
? stores of the "indwelling word,"6 ministering to them grace, the
sole true and proper nourishment !7 ' Their breath is food to others
as well as life to them.'8 When " the priest's lips keep knowledge,
and they seek the law at his mouth," he feeds the church of God.9
And as our great Master broke the bread, and gave it to his disci
ples for their distribution ;10 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 being empty
of the choice silver, is little worth.11 So far ivom. feeding others,
the fool dies himself for want of wisdom; or rather, for want 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."2
Oh ! how often are we reminded that sin is self-destruction. " In
me is thy help."13
22. The blessing of the Lord, it maketh rich, and he addeth no sorrow with it.
We have been told,14 that the hand of the diligent — here we 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 effective without the other. The
sluggard 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.15
i Verses 18, 19. 2 Psalm lvii. 8; cviii. 1. 3 Ibid. xiv. 1.
4 Ibid. 2. Can. v. 10—16. 5 Acts iii. 6, with 2 Cor. vi. 10.
« Col. iii. 16. * Eph. iv. 29. Comp. Job iv. 3, 4; xxix. 22, 23.
8 Plavel on Soul of Man. Works, 8vo. ii. 551.
9 Mal. ii. 7, with Jer. 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.
io John vi. 11. n Jer. xxii. 28. 12 Schultens, Comp. Acts xiii. 41, 45, 46.
13 Hosea xiii. 9. 14 Ver. 4. 15 1 John vi. 27.

92 EXPOSITION OF THE BOOK OF PROVERBS.
For " except 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."1
The rich then may receive their portion2 as the blessing of the
Lord ;3 carefully using it as a talent for his service,4 and for the
good of their fellow-creatures.* The poor may enjoy the same en
riching blessing in the "gain of godly contentment."6 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.7
The blessing of the Lord moreover hath this prerogative. He
addeth no sorrow with it. Accumulation of riches may be the
accumulation of sorrows.8 Lot's covetous choice was fraught with
bitterness.9 Ahab wore a crown, and " lay sick on his bed" in.
discontent.i° Gehazi was laden with his bags ; but the plague of
leprosy was on him.11 Hainan's mortification was the canker in
his boasted glory.12 The rich youth's rejection of Christ, was the
source of present — must we not fear ? — everlasting sorrow 713 The
worldling's recompense for his daily toil, is " eating the bread of
sorrow. So" — mark the striking contrast — " he giveth his beloved
sleep. "14 Happy portion of the children of God ! They " know
both how to be abased, and they know how to abound."15 " All
things are theirs."16 " Thy blessing is upon thy people."17
23. It is as sport to a fool to do mischief: but a man of understanding
hath wisdom.
The wanton sport of putting others to pain, argues the perverse-
ness of a fool both in judgment and heart.18 Sometimes this cruel
amusement may engage a man in the tempter's work.19 For fools
who make sport for mischief may heedlessly go on to " make a
mock of sin."20 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 sufficiently 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 sport of that, which ought to call forth
sympathy and tenderness. A man of understanding is too icise
to find a reckless delight in his neighbor's injury. The spirit of our
Divine Master was according to his own taw21 — eminently con-
i 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. 5 1 Tim. vi. 17, 18. 6lTim.vi. 6. 7 Rom. viii. 38, 39.
3 Chap. xx. 21 ; xxviii. 22. 1 Tim. vi. 9, 10.
9 Gen. xiii. 10, U ; xiv. 12; xix. 30; Comp. 2 Pet. ii. 8.
i» 1 Kings xxi. 4. " 2 Kings v. 24— 27. " Esth.v. 11— 13. " Luke xviii. 23.
" Psalm cxxvii. 2, with Eccl ii. 26; v. 12. 15 Phil. iv. 12. !6 1 Cor. i:i. 22.
» Psalm iii. 8. « Verse 10 ; xv. 21 ; xxvi. 17, 18. Comp. 2 Sam. ii. 14—16.
i» Chap. i. 11—14. 2» Chap. xiv. 9. » Gal. vi. 2.

EXPOSITION OF THE BOOK OF PROVERBS. 93
siderate and sympathising.1 Let us who bear his name, cultivate
his self-denying, loving mind.2
24. The fear of the wicked, it shall come upon him : but the desire of the right
eous shall be granted.
The sport of the wicked — how soon it is gone !3 But his fear —
the evil which he feared, comes upon him. The Babel-builders
werje punished with the evil which they had labored to prevent.4
Ahab's device could not shelter him from his foreboded judgment.6
The rebellious Jews rushed inlo the ruin from which they fled.6
Belshazzar's trembling was realized in his speedy destruction.8
Thus are l: the wicked like a troubled sea" — full of tossing anxiety.7
Do not "their hearts" in solitude 'meditate terror?"9 Do not their
'consciences turn pale at the question — " Where shall the ungodly and
sinner appear?"10 And will it not be the constrained confession at
the great day of the Lord — " According to thy fear so is thy wrath ?"n
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,12 and centered in the enjoyment of God ;13 and to their utmost,
extent will they be granted.14 God did not raise them to be our
torment, but our rest. True indeed — they are mixed with much
infirmity, and their unreserved gratification, as with his favored
servant,15 would be our destruction. But he is no less wise than
kind: he separates the evil, and fulfils the good.16 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 be granted, and even exceeded;17 faith and
patience will be tried in the veiy grant. Growth in grace will be
given by deep and humbling views of our corruption. Longings
for holiness shall be fulfilled by painful affliction. Prayer will be
answered in crosses.18 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 ; I shall be satisfied, when I awake, with
thy likeness."19
25. As the whirlwind passeih, so is the wicked no more : but the righteous is an
everlasting foundation.
Thus suddenly — as the whirlwind20 — does the fear of the wicked
often come upon him. All his hopes, pleasures, and dependences ;
i Luke vii. 11—15. 2 Phil. ii. 4, 5. 3 Eccl. vii. 6. * Gen. xi. 4, 8, 9.
5 1 Kings xxii. 28—37. 6 Jer. xiii. xliii. 7 Dan. v. 6, 30. 3 isa. \v± 20, 21.
i Ibid, xxxiii. 18. Comp. Deut. xxviii. 65 — 67. Job iii. 25 ; xv. 20, 21.
1° 1 Pet. iv. 18. » Psalm xc. II, with Mal. iv. 1. i2 1 John v. 14.
is Psalm iv. 6 ; xxxvii. 4. " Ps. lxxxi. 10. 15 Ex. xxxiii. 18, 20.
i6 Ibid. Ver. 19. WGen.xlviii.ll. 1 Kings iii. 7— 13. Comp. Eph. iii. 20.
¦8 See a beautiful hymn in Olney Collection. Book iii. 36.
is Psalm xvii. 15, also xvi. 11.
20 See n. 9, p. 9. Comp. Jer. xxiii. 19. Hos. xiii. 3, also Job xx. 8, 9; xxi. 13 j
xxvii. 13, 19^-21 ; xxviii. 10, 35, 36. Psalm xiii. 19, 20.

94 EXPOSITION OF THE BOOK OF PROVERBS.
all his opportunities of grace, and offers of mercy, are swept away
in a moment forever. Such a whirlwind was the destruction of
the old world : — of the cities of the plain :2 — of Sennacherib's army.1
And such a whirlwind, infinitely more terrible, will be the coming
of the Lord.1 " But he that doeth the will of God abideth ever,"2
as an everlasting foundation. Faith hath fastened him to the
Rock of Ages; hath built his house upon this Rock; and no storm
can root him up.5 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."6
26. As vinegar to the teeth, 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.7
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."8
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.9
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 little 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."10 And at his peril
he disobeys it.11
27. The fear of the Lord prolongeth days : but the years of the wicked 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
• Luke xvii. 26—29. 2 2 Kings xix. 35. 3 Luke xvii. 30. 1 Thess. v. 2, 3.
< Uohnii. 17. 5 Ver. 11. Comp. Matt. vii. 26. Psalm cxii. 6— 8.
6 Rom. xi. 20.
i Contrast Chap. xxvi. 6, with xiii. 17; xxv. 13. Comp. 1 Kings xi. 28.
3 Chap. xxii. 29. Gen. xxiv. 1—14. Eph. vi. 6, 7. 3 Rev. iii. 15, 16.
•° Matt. xx. 6, 7, ii Ibid. xxv. 14, 24—30.

EXPOSITION OF THE BOOK OF PROVERBS. 95
wicked. They fear whom they hate. The child of God — whom
he loves. Whether his temporal life be shortened or prolonged,
he lives long in a Httle 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."i Justly
is the fear of the Lord contrasted with the wicked ; because the
absence of his grace is their distinguishing mark,2 the principle of
all their ungodliness.3 And often do we see the letter of this
curse realized in the shortening of their years. Excessive world-
liness wears out the spring of life.4 Sin often brings to an un
timely end.5 Sometimes the God of vengeance breaks out, and
" takes away the daring offender with his stroke."6 Yet if he be
" visited after the visitation of all men," awful indeed is the course
of a long life wasted in folly and sin — living little in a long time —
" The sinner, being an hundred years old, shall be accursed."7
28. The hope of the righteous shall be gladness: but the expectation of the
wicked shall perish.
The fear of the Lord — so far from being opposed to, is often
connected with the hope of the righteous.3 And well may this
hope be gladness ; for ' it is accompanied with sweet patience,
joyful hope, and crowned with a happy issue.'9 It has its origin
in eternity.i° Its substance is Christ and Heaven." The founda
tion is the work of Christ. 12 The security, the unchangeable en
gagements of God.13 Who then can doubt its character — " a hope
that maketh not ashamed — :sure and steadfast?"14 Instead of — as
is commonly supposed — bidding farewell to gladness, it brings the
only sunshine of the soul. Beaming from the precious cross, how
does it dry up the penitent's tears !15 Or if the gladness be with
held for a time, yet it is sown ; and the " sheaves of joy shall
doubtless" follow the " weeping."1* And then — carrying as it were
heaven in and about us17 — 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 I 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 likeness to
i Chap. ix. 11. Psalm xci. 16, with Isa. Ix. 19, 20. 2 Psalm xxxvi. 1.
3 Rom. iii. 10—18. * Eccl. v. 10—12.
5 Impurity, Chap. v. 9 — 11. Drunkenness, xxiii. 29 — 32. Malice, Psalm lv. 23.
1 Kings ii. 31 — 34. Wickedness, Psalm xxxvi. 9, 10. Eccl. vii. 17. Jer. xvii. 11.
Comp. Joh xv. 32, 33 ; xxii. 15, 16.
6 Job xxxvi. 18. Acts v. 1—10. 1 1sa. lxv. 20. 8 psalm lxxxiii. 18 ; cxlvii. 11.
3 Diodati. 1° Tit. i. 2.
ii Rom. v. 2. 1 Pet. i. 3, 4. 1 Tim. i. 1. Col. i. 27. « 1 Pet, i. 3, 21.
13 Heb. vi. 17, 18. 14 Rom. v. 5. Heb. vi. 19. Comp. 2 Thess. ii. 16.
15 Isa. xii. is Psalm xcvii. 11 ; cxxvi. 6. Comp. Isa. xxxv. 10. » Heb. x. 34.

96 EXPOSITION OF THE BOOK OF PROVERBS.
my Lord ; " the tents of Kedar" for " the innumerable company of
angels, and the church of the first-born V'1 Do I grasp this hope 7
Then — as a godly man exclaimed — ' Let who will be miserable ;
I will not — 1 cannot.'
But, the wicked — they too have their expectation. For none have
a stronger hope, than those who have no ground for hope.2 And
this delusion too often reaches to the moment of eternity3 — nay,
even to the " day" of the Lord — to the very throne of God ;4 expect
ing the door to be "opened to them" after it has been "shut for
ever;"5 as if dreaming of heaven, and waking in hell! The ex
pectation of the wicked shall perish.6
Christian ! make sure the ground of your hope? Then set out
its gladness, 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.8
29. The way of the Lord is strength to the upright : but destruction shall be to
tile workers of iniquity.
Observe how the gladness of the righteous is " their strength."3
In the roughness of the way — " Go in this thy might" — is the
cheering voice. " Have not I sent thee ?"10 " He giveth power to
the faint, and to them that have no might he increaseth strength."11
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 way 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 upright Nico-
demus. His first step was feebleness and fear. Walking onwards,
he waxed stronger;12 standing up in the ungodly council, and ulti
mately the bold confessor of his Saviour, when his self-confident
disciples shrunk back.13 Innate 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."14 Thus — thus 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."15 When we look at our
¦ Psalm cxx. 5, with Heb. xii. 22, 23. 2 Deut. xxix. 19. 3 Matt. xxv. 10.
* Ibid. vii. 22, 23. 5 Ibid. xxv. 1 1.
6 See the hope of the worldling, Psalm xlix. 6—14. Luke xii. 19, 20. Of the
wicked, Job xi. 20; xviii. 14. Of the hypocrite, Job viii. 13, 14 ; xxvii. 8.
7 2 Pet. i. 10. s psa|m xv;. n_ 9 Neh. viii. 10. i° Judges vi. 14
ii Isa. xl. 29. 12 Job xvii. 9. 13 John iii. 2; vii. 50, 51 ; xix. 39,
14 Isa. xl. 31. Bishop Lowth's Version.
15 Job xvii. 9. Psalm lxxxiv. 5 — 7. Zech. x. 12.

EXPOSITION OF THE BOOK OF PROVERBS. 97
own resources, we might ' as well despair of moving sin from oui
hearts, as of casting down the mountains with our fingers." Yet
who of us need to shrink from the confession — " I can do all things
through Christ which strengtheneth me ?2
No such resources support the workers of iniquity. Captives
instead of soldiers, they know no conflicts, they realize no need
of strength. Even now "destruction is in their ways,"3 and the
"voice of the Judge will fearfully seal their doom. — Depart from
me, ye workers of yviquity.Vi
30. The righteous shall never be removed : but the wicked shall not inhabit the
earth. The frailty of our present condition, common to all,5 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 way is strength io the upright. The
righteous, walking steadily in the way, shall never be removed.6
' They enjoy in this life by faith and hope their everlasting life.'7
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 be removed ; saith the Lord that hath mercy
on thee."8 Is not this a confidence, that earth nor hell can never
shake ?9
The wicked — have they any such confidence? So far from
being never removed, they shall never inhabit. They have no
title, like the righteous,10 as sons and heirs, to the blessings of
earth ; no hope or interest in the land, of which the earth is the
type.11 Often are they cut off from inhabiting the one.12 Never
will they be suffered to inhabit the other.13 As our character is, so
is our hope and prospect. We gain or lose both worlds.
31. The mouth of the just bringelh forth wisdom: but the froward tongue shall
be cut out. 32. The lips of the righteous know what is acceptable: but the mouth
of the wicked speaketh frowardness.
Another image14 of the fruitfulness of a gracious tongue ! It
bring eth forth wisdom15 — and that too in the practical exercise of
knowing what is acceptable. This gift needs to be deeply pon
dered, and carefully cultivated,16 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 — -when — to whom — to
speak — is a matter of great wisdom.17 Yet this consideration of
i Bishop Reynolds' Works. 2 Phil. iv. 13. 3 Isa. lix. 7. Rom. iii. 16.
4 Luke xiii. 27. Comp. Chap. xxi. 15. Job xxxi. 3. Psalm xxxvi. 12.
5 Eccl. ix 2, 11.
« Psalm xv ; xxxvii. 22, 28, 29 ; cxii. 6 ; cxxv. 1. 2 Pet. i. 5—11.
7 Reformers' Notes. 3 Isa. liv. 17, 10. « Rom. viii. 38, 39.
i° Matt. v. 5. 1 Cor. iii. 22. " Psalm xxxvii. 29.
i2 Ver. 27; ii. 22. Psalm xxxvii. 22. Ezek. xxxiii. 24—26.
13 1 Cor. vi. 9. Rev. xxi. 27. 14 Comp. Verses 11, 20, 21.
is Psalm xxxvii. 30. w Chap. xv. 23; xxv. 11. Comp. Job vi. 25.
" Eccl. viii. 5. 13

98 EXPOSITION OF THE BOOK OF PROVERBS.
acceptableness must involve no compromise of principles. Let it
be a considerate accommodation of mode Io the diversity of tastes ;
a forbearance with lesser prejudices and constitutional infirmities ;
avoiding — not all offences (which faithfulness to our Divine Master
forbids) but all needless offences ; all uncalled-for occasions of irri
tation. " The meekness of wisdom"1- should be clearly manifested
in Christian faithfulness. Thus Gideon melted the frowardness of
the men of Ephraim.2 Abigail restrained David's hands from
blood.3 Daniel stood fearless before the mighty monarch of Baby
lon.4 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,5 compassion,6 and sympathy.7
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."8 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."9 He must 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.10 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 out.11 O my God, what do I
owe thee for the bridle of discipline, that restrains me from self-
destruction !

CHAPTEK XI.
1 . A false balance is abomination to the Lord : but a just weight (a perfect
stone,12 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
i James iii. 13. 2 Judges viii. 2, 3. 3 Sam. xxv. 23—33. 4 Dan. iv. 27.
5 2 Cor. v. 11,20. 6 Rom. ix. 1—3. 2 Cor. ii. 1—6. Phil. iii. 18.
7 Tit. iii. 2, 3. 2 Cor. xi. 28, 29. 3 ecc|. xii. 10. 9 Mal. ii. 7.
i» Matt. x. 27, with vii. 6.
u Chap. viii. 13 ; xviii. 6, 7. Psalm xii. 3, 4 ; Iii. 1 — 5 ; cxx. 3, 4. Comp. Num.
xvi. 1—33.
i2 In many shops in Palestine now, the only weights in the balance are nmooth
stones. Narrative of Scottish Mission to the Jews. — Saphet, p. 274. Comp. Chap.
xvi. 11, Marg.

EXPOSITION OF THE BOOK OF PROVERBS. 99
faith. Balances, weights, money, are its necessary materials. Im
positions ; double-dealings ; the hard bargain struck with self-;om
placent shrewdness1 — this is the false balance forbidden alik'e by
the law2 and the Gospel.3 Men may "commend its wisdom ;"4
God not, only forbids, but he abominates it.5 The just weight
often passes unnoticed. But ' such a perfect stone is a perfect
jewel, and a precious stone in the sight of God.'8 It is his delight'
— 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 ;8 and
the sin here reprobated has been a leprous spot upon many a highly-
gifted professor.9 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 ?10' Look
and see, whether the " conscience has been void of offence towards
man."11 " The righteous Lord loveth righteousness ; his counte
nance doth behold the upright."12 They — they only — " shall dwell
in his presence."13
2. When pride cometh, then cometh shame : but with the lowly is wisdom.
Pride was the principle of the fall,14 and therefore the native
principle of fallen man.15 When pride had stripped us of our
honor, then — not till then — cometh shame.16 This is the wise
discipline of our God to scourge the one by the other. The Babel-
builders,17 — Miriam1' — Uzziah19 — Hainan2' — Nebuchadnezzar21 —
Herod22 — all are instances of sha?ne — 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 shame23 — 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."24
Such is the folly of pride. With the lowly is wisdom. What
a splendor of wisdom shone in the lowly child, " sitting at the
doctors' feet, astonishing them at his understanding and his an
swers !"25 And will not this spirit be to us the path of wisdom ?
For does not the Divine Teacher " reveal to the babes what is hid
den from the wise and prudent ?"26 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. * Lev. xix. 35, 36. 3 Matt. vii. 12. Phil. iv. 8.
4 Luke xvi. 1 — 8.
5 Chap., xx. 10, 23. Deut. xxv. 13— 16. Amos viii. 5. Mic. vi. 10, 11.
8 Jennin in loco. 7 chap. xvi. 11 ; xii. 22. 8 1 Thess. iv. 6.
9 t Cor. vi. 8. 10 Psalm lxvi. 18. » Acts xxiv. 16.
12 Psalm xi.7. 13 Ibid. xv. 1, 2; xxiv. 3—5; cxl. 13. " Gen. iii. 5.
15 Mark vii. 22. ls Gen. iii. 7—10, with ii. 25. " Gen. xi. 4—9.
is Num. xii. 10. 19 2 Chron. xxvi. 16—21. 2» Esti. iv. 11, 12; vii. 10.
si Dan. iv. 29—32. 22 Acts xii. 22, 23. Comp. Isa. xiv. 12. Zeph. ii. 9, 10, 15.
23 Luke xiv. 8— 11. Comp. Chap. xii. 9.
si Luke xviii. 14. Comp. Isa. ii. 11—17. Mal. iv. 2. ^ Luke ii. 46, 47.
ss Ibid. x. 24. Comp. Psalm xxv. 9.

100 EXPOSITION OF THE BOOK OF PROVERBS.
could not be implicitly received, except as corroborated by other
witnesses. Happy is that lowliness oi spirit, that, comes to God's
revelation 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 L1
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 delivereth from death. 5. The righteousness of the perfect shall direct his
way: but the wicked shall fall by his own wickedness. 6. The righteousness of the
upright shall deliver them : but transgressors shall be taken in their own naughti
ness. 7. When a wicked man dieth, his expectation shall perish: and the hope of
unjust men perisheth.
Integrity or righteousness is a most valuable guide in all per
plexities.2 The single desire to know the will of God, only that
we may do it,3 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 ?"4 Let the Christian " stand —
having on the breastplate of righteousness ; and that wicked one
toucheth him not."5 Often indeed does it deliver from temporal6
— 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."7
The perverseness that neglects this godly principle is the sin
ner's own snare and destruction.3 And when the day of wrath
cometh — as come it will — " a great ransom will not. deliver."9
Riches will profit nothing ;10 not even will they obtain " a drop
of water to cool the tormented tongue."11 In vain will " the rich
men of the earth" seek a shelter from " the wrath of the Lamb."12
They and their hopes will perish together.13 '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!'n5
8. The righteous is delivered out of trouble, and Hie wicked cometh in his stead.
Thus do these two classes change places in the dispensation of
» Col. ii. 18. 2 Matt. vi. 22. Comp. Chap. xiii. 6. » Psalm cxliii. 8—10.
4 Chap. ii. 7. 1 Peter iii. 13. Comp. Gen. xxx. 33.
5 Eph. vi. 13, 14. 1 John v. 18. 6 Gen. vii. 1 ; xx. 5, 6. 2 Kings xx. 3—6.
7 Chap, xxviii. 18; xii. 28. John viii. 51, 52. Comp. Chap. x. 2. Ez. xiv. 20;
xviii. 27.
3 Chap, xxviii. 18. 2 Sam. xvii. 23. Ecc. vii. 17. Isa. i. 28. Ez. ix. 9, 10. Hos.
xiv. 9.
3 Job xxxvi. 18, 19. w Chap. x. 2. Ez. vii. 19. Zeph. i. 18.
ll Luke xvi. 19—24. i2 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 graphical and accurate sketches represents Ignorance ferried over the
river by one Vain Hope — ascending the hill alone without encouragement — and ulti
mately bound and carried away. ' Then I saw' — adds he with fearful solemnity — ' that
there was a way to Hell, even from the gates of Heaven !'
14 Leighton on 1 Peter i. 3.
15 Heb. vi. 19. Does not this verse prove the knowledge of a future state ; since, as
respects this life, the expectation ef the righteous — alike with that of the wicked — perish
eth? Comp. 1 Cor. xv. 19.

EXPOSITION OF THE BOOK OF PROVERBS. 101
God. The same providence often marks Divine faithfulness and
retributive justice. The Israelites were delivered out of the trou
ble of the Red Sea; the Egyptians came in their stead.1 Mor-
decai was delivered from the gallows ; Hainan was hanged upon
it.2 The noble confessors in Babylon were saved from the fire ;
their executioners were "slain" by it;3 Daniel was preserved from
the lions ; his accusers were devoured by them.4 Peter was
snatched from death ; his jailors and persecutors were condemned.5
Thus " precious in the sight of the Lord is" the life, no less than
" the death, of his saints.''6 For the deliverance of one precious
soul out of trouble he will bring a nation into distress.7 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 life.8 To what source but his own free and
sovereign love can we trace this special estimation? "Since thou
wast precious in my sight, thou hast been honorable, and I have
loved thee."9 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 hypocrite with his mouth deslroyeth his neighbor: but through knowledge
shall the just be delivered.
Haman under the pretence of loyalty would have destroyed- a
whole nation. i° Ziba under the same false cover would have de
stroyed his neighbor.11 The lying prophet from mere wilfulness
ruined his brother.12 Such is the hypocrite's mouth ! " a little mem
ber ;" but "a world of iniquity : set on fire of hell."13
Then look at him in the church — "a ravening wolf in sheep's
clothing," devouring the flock ;14 " making merchandise with feigned
words;"15 an apostle of Satan, so diligent in his Master's work of
destruction.16 " These false Christs" — we are warned — "deceive
many, if it ivere possible, — the very elect."17 But they — the just
— are delivered through knowledge — ' by the light and direction
of the Holy Ghost, and by the lively knowledge of God's word,
which giveth unto the faithful man wisdom sufficient for his pre
servation.'13 Learn the value of solid knowledge. Feeling, ex
citement, imagination, expose us to a " tossing" profession.19
Knowledge supplies principle and steadfastness. " Ad .1 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.
B 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. Comp. 1 Cor
s Isa. xliii. 4. ut supra. 10 Est. iii. 8 — 13. " 2 Samuel xvi. 1 — 4.
12 1 Kino-s xviii. 22. 13 Jam. iii. 5, 6. « Matt. vii. 15.
is 2 Pot.°ii. 1-3. 1S 2 Cor. xi. 3, 13.
» Matt. xxiv. 11, 24.
is Diodati. Comp. Heb. v. 14. 1 John ii. 20, 27. 2 Peter iii. 17, 18.
is S uch as Eph. iv. 14.

102 EXPOSITION OF THE BOOK OF PROVERBS.
knowledge."i 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?"2
10. When it goeth well 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^
ailed : 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,3 and rejoices in the prosperity
of the righteous.4 Their elevation to authority is a matter of gen
eral joy.5 A godly king ;6 a premier, using his authority for the
glory of God ;7 a man of God of high influence in the church8 —
these are justly regarded as a national exaltation.3 Their prayers, 10
wisdom," disinterestedness,12 and example,13 are a public blessing.
The wicked — they are only a curse to the community. Often
has it been overthrown, or endangered by their mouth.14 So that
their perishing is a matter of present exultation.15 Such was the
joy at Rome on the death of Nero, and the public rejoicings in the
French revolution at. the death of Robespierre.16 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 ;17 when the
justice of God against sin,18 and his faithful preservation of his
church19 is displayed, ought not every feeling to be absorbed in a
supreme interest in his glory? Ought they not to shout 720 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 ?21
12. He that is void of wisdom (destitute of heart, Marg.) despiseth his neigh
bor : but a man of understanding holdeth his peace.
Pride and uncharitableness shew a man to be void of wisdom
— ignorant alike of himself, his neighbor, and his God. For could
he delight in magnifying " the mote in his neighbor's eye," had
he wisdom to " consider the beam that is in his own eye?"22 Could
he despise his neighbor, did he really know him to be his own
i 2 Peter i. 5. 2 Chap. iv. 13. 3 Chap. xvi. 7. Mark vi. 20.
4 Chap, xxviii. 12. 5 Chap. xxix. 2. Est. viii. 15, 16.
6 2 Chron. xxx. 25, 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. 1, 2.
1 Tim. ii. 1, 2.
7 2 Chron. xxiv. 16. 8 2 Kings ii. 12; xiii. 14. « 2 Chron. xxxvii. 20—23.
i° Ex. xxxiii. 12, 17. Isa. xxxii. 14—36. Jer. xviii. 20. James v. 16—18.
» Gen. xii. 38—42. Ecc. ix. 15. 12 Est. x. 3. ' 13 Job xxii. 30.
n Chap. xxix. 8. Num. xvi. 3, 41. 2 Sam. xv. 1—14 ; xx. 1.
15 Job xxvii. 23 ie Comp. 2 Chron. xxi. 19, 20.
¦7 Chap. xxi. 11; xxviii. 28. Ecc.ix. 18. is 1 Sam. xxv. 39. 2 Sam. xviii. 14— 28
13 Ex. xv. 21. Judges v. 31. 2 Kings xi. 13—20.
20 Psalm Iii. 6, 7; lviii. 10. Rev. xviii. 20. Comp. Isa. xxxv. 1, with xxxiv.
»i Rev. xix. 1—7. m Matt. vii. 3—5.

EXPOSITION OF THE BOOK OF PROVERBS. 103
flesh ; ' perhaps even " a member of the body, and of the flesh,
and of the bone3 of his Lord ?"2 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 ?"3 Surely this blindness is to be ¦boid of wisdom and destitute
of heart. 'It denotes the want of a right state of mind, judgment,
and affections. Such a man is without heart to what is wise and
good.'4 A man of understanding may see much in his 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,'5 " consider
ing thyself, lest thou also be tempted."6 Self-knowledge shews
the man of understanding, and forms the man of love.
13. A tale-bearer revealelh secrets: but lie that is of a faithful spirit concealeth
the matter.
Another breach of love is here reproved.7 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.8 It is most unsafe to be within the breath of this
cruel trifler with the happiness of his fellow-creatures.9 For as
readily as he reveals our neighbor's secrets to us, will he reveal
ours to him.i° Ail the bonds of confidence and friendship are
broken in pieces. Let ears and lips be closed against hiin. 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 church — a religion always abroad,
occupied impertinently with foreign interference j11 while at home
it is "the field of the slothful, grown over with thorns."12 Would
we have our friend rest his anxieties on our bosom ?13 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
i Isa. lviii. 7. Mal. 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. 6 Gal. vi. 1. 7 Lev. xix. 16, 17.
3 Neh. vi. 17—19. 9 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 patulee commissa fideliter aures.
Epist. I. 18. 1. 69, 70.
uiThess.iv.il. 2 Thess. iii. 10— 12. 1 Tim. v. 13, 1 Peter iv. 15.
12 Chap. xxiv. 30, 31. 13 Chap. xvii. 17.

104

EXPOSITION OF THE BOOK OF PROVERBS.

honor of God and the interests of society plainly forbids.1 Inval
uable is such a friend, but rare indeed in this deceitful world.2 Yet
let it never be forgotten, that Christian consistency includes the
faithful 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 there is safety.
Even in private matters the value of wise counsellors is generally
admitted. The agreement of the -multitude 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 — "wisdom that is profitable to direct."3 Where
there is no counsel the people must fall. In the dark time of the
Judges, the want of a king led to anarchy, and the people fell into
their enemies.4 Ten parts of the people fell, when Rehoboam lis
tened to evil counsel.5 What a fall again was there of the people,
when the counsel of godly Jehoiada was removed !6 The Good
Lord deliver us from the deserved national judgment of weak and
blinded counsellors !7
Daniel and Solomon, though themselves specially endowed with
wisdom, governed their kingdoms prosperously by wise counsellors.8
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.9
Often has the church been preserved by this blessing.10 Shall we
not now plead for her safety in this day of her distress, that her
people may not fall by the want of counsel;11 that her ordained
counsellors may be largely filled with the " spirit of power, and of
love, and of a sound mind,"12 to establish her people more firmly in
the pure faith of the Gospel?13
15. He that is surety for a stranger shall smart (be sore broken. Marg.), for
it : and he that hateth suretyship is sure.
This repeated warning against suretyship14 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,15
whose character and responsibilities are unknown to us. For such
incautious kindness — too often done to the injury of our family — ¦
i 1 Sam. iii. 17, 18; xix. 1, 2. Jer. xxxviii. 24—27. Contrast Judges xvi. 16—20.
2 Chap. xx. 6. 3 Eccl. x. 10. 4 Judges ii. 8—23; xxi. 25.
s 1 Kings xii. 16—19. ' Pall like leaves.'— LXX.
6 2 Chron. 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. 0.
3 Gen. xii. 38—57.
1° Acts xv. 6 — 31. Comp. Chap. xv. 22; xx. 18; xxiv. 6. Psalm exxii. 6 — 9.
» Ez. xxxiv. 4—6. Matt. xv. 14. Luke xi. 52. 12 2 Tim. i. 7.
13 Acts xvi. 4, 5. « Chap. vi. 1—5. ,5 Chap, xxvii. 13.

EXPOSITION OF THE BOOK OF PROVERBS. 105
we shall smart — if not be sore broken. To hate such engagements
is therefore our prudent security.
But one exception we can never forget. The blessed Jesus,
from his free grace — unsought — unaskedi — became surely — not
for a friend (in which case we should have had no interest) but for
a stranger. He became One with us in nature, that he might be
One with us in law. He took our place under the curse of the
broken law.2 He put his soul to the fullest extent in our soul's
place ; and then made our nature pay the debt, which all the an
gels of heaven could never have discharged. Oh ! this was a
smart indeed. Yea — sore broken was he under the stroke of his
Father's hand.3 The Upholder of the universe was prostrate in
the dust ;4 his own creature strengthening his sinking frame.5 Had
he haled suretyship, he would, have been sure ; (for what could
have disturbed his self-existent happiness ?) but we should have
perished. Glory to his name ! Though from all eternity he knew
the bitterness of the smart, instead of hating — he " rejoiced and
delighted" in his work.6 His was no rash engagement. For it
was the arrangement of the everlasting covenant.7 Every way it
was lawful. There was an infinite treasure to discharge the lia
bilities. The claims of justice were fully satisfied.8 Sin was as
thoroughly punished, as it was thoroughly pardoned. There was
no injury, but rather indirect benefit to the family of God.9 What
then remains for us, but to fall down before this grace, and spend
our days, as we shall spend our eternity, in adoring this wondrous
manifestation of Divine glory !10
16. A gracious woman retaineth honor : and strong men retain riches.
Everywhere the excellency of godliness meets our eyes. What
loveliness, dignity, and influence does it impart to the female cha
racter !u A gracious woman is known, not by her outward beauty,12
but by her "inner becoming ornaments;"13 which remain in full
lustre, when external accomplishments have faded away."u And
though "the weaker vessel," she retaineth honor, as firmly as
strong men retain riches. She preserves her character unblem
ished.15 She wins her children,16 — perhaps her ungodly husband17
— into the ways of holiness. Thus Deborah retained honor as " a
mother in Israel" — the Counsellor and the stay of a sinking peo
ple.13 Esther retained her influence over her heathen husband for
the good of her nation.19 And still the gracious woman retaineth
honor long after she has mingled with the dust. Sarah the obe
dient wife ;20 Hannah the consecrating mother ;21 Lois, Eunice,
i John x. 15, 17, 18. Phil. ii. 6—8. 2 Gal. iii. 13.
3 Isa. liii. 5, 10 — bruised — sore broken. 4 Mark xiv. 35, with Heb. i. 3.
5 Luke xxii. 43. 6 Chap. viii. 31. Heb. x. 5—8, with Psalm xl. 6—8.
7 Isa liii. 10—12. 1 Pet. i. 20. 8 Isa. i. 27 ; xiii. 21. Rom. iii. 25, 26.
3 Eph i 10. Col. i. 20. i° Rev. i. 5, 6; v. 12. " Chap. xxxi. 10—31.
12 Chap. xxxi. 30. i3 1 Tim. ii. 9, 10. 1 Pet. iii. 3, 4. « Chap. xxxi. 25, 26.
15 Ruth iii. 11. is Chap. xxxi. 28.
17 Ibid, verses 12, 28. 1 Cor. vii. 16. 1 Pet. iii. 1, 2. is Judg. iv. 4; v. 7.
is Esth. ix. 12, 13, 25. 20 1 Pet. iii. 5, 6. 21 1 Sam. i. 19—28.
14

106

EXPOSITION OF THE BOOK OF PROVERBS.

and "the elect lady,"1 in ire family sphere ; Phoebe and her com
panions in the annals of the Church ;2 the rich contributor to the
temple;3 the self-denying lover of her Lord;4 Mary in contem
plative retirement ;5 Dorcas in active usefulness i6 axe not these
"good names" still had in honorable remembrance?7
17. The merciful man doeth good to his own soul: but he that is cruel troublelh
his own flesh.
Mercifulness is not natural benevolence, without God or godli
ness. It is " the fruit of the Spirit ;"8 the image of our Father ;s
the constraint of the love of Christ ;|° the adorning of "the elect of
God."u It is not pity in words and looks. It is when our neigh
bor's trouble.descends into the depth of our hearts, and draws out
thence bowels of kindness and practical sympathy.12 The merciful
man will ever find a merciful God.13 The widow of Sarepta and
the woman of Shunem, each for their kindness to the Lord's pro
phets, " will receive a prophet's reward."'4 The alms of Cornelius
brought good to his own sold.15 In watering others with our mercy,
our own "souls will become a watered garden."16 Even now "God
is not unrighteous to forget our work and labor of love."17 At the
great day he will honor it before the assembled universe. ls
But not less certainly will cruelty bring its own mischief.19 Un
subdued passion is carrying about us the very element of hell,
wanting nothing but immortality to perfect the misery. Cain
found his brother's murder an intolerable trouble to his flesh.20 Jo
seph's brethren severely smarted for their unfeeling wantonness.
Adoni-bezek was constrained to acknowledge the justice of his
chastisement.22 The doom of Ahab and Jezebel was the curse of
their own cruelty.23 " The treasures of selfishness*-will eat as
doth a canker in our own flesh."2i O my God, save me from the
tyranny of my own lust, and may thy perfect image of mercy be
my standard and my pattern !
18. The wicked worketh a deceitful work: but to him that soweth righteousness
shall be a sure reward. 19. As righteousness tendeth to life: so lie that pursueth
evil pursueth it to his own death.
Did Satan fulfil all his promises, truly his servants would be
abundantly enriched.25 But the wicked worketh a deceitful work
— ending in disappointment. Abimelech doubtless expected peace
as the result of his murderous work.26 But he pursued evil to his
own death. Ahab anticipated rest from the riddance of Naboth.
i 2 Tim. i. 5 ; iii. 15. 2 John 1—4. 2 Rom. xvi. 2—6. Phil. iv. 3.
3 Mark xii. 42—44. « Ibid. xiv. 3—9. 5 Luke x. 39. 6 Acts ix. 36.
7 Psalm cxii. 6. 3 Gal. v. 22. 3 Luke vi. 36. i° 2 Cor. viii. 1—9.
ii Col. iii. 12, 13. '2 Luke x. 30—37. 13 Psalm xii. 1—3. Matt. v. 7.
ii 1 Kings xvii. 2 Kings iv. 8—37 ; viii. 1 — 6, with Matt. x. 41. [5 Acts x. 2—4.
i° Ver. 25. Isa. Ivii. 7 — 12. Comp. xxxii. 8. Psalm cxii. 4 — 9, with 2 Cor. ix. 6 — 11.
¦7 Heb. vi. 10. Comp. Matt. x. 42. 13 Matt. xxv. 34—40. 2 Tim. i. 16—18.
is Janus ii. 13. Comp. Matt, xviii. 34, 35. 20 Gen. iv. 13, 14.
« Ibid. xiii. 7—21. 22 Judg. i. 6, 7.
23 1 Kings xxi. 23 ; xxii. 38. 2 Kings ix. 36, 37.
24 James v. 1—3. Comp. Job xx. 19—23. 25 Gen. iii. 4, 5. Matt. iv. 8, 9
26 Judg. ix. 22—51.

21

EXPOSITION OF THE BOOK OF PROVERBS. 107
But the words of his troublesome reprover were to him as the
" piercings of a sword."1 How little did Gehazi contemplate the
plague of the leprosy, as the issue of his well-contrived plan !2
Were the temptation presented in a naked form — ' For this plea
sure sell thy soul — thy God — thy heaven' — who would not fly with
horror from the most enticing bait? But the tempter worketh a
deceitful work, painting the present, pleasure, and hiding the cer
tain reality of ruin.3 Oh ! it is affecting to see his poor victim
eagerly pursuing evil4 — yet to his own death. Not only his open
acts, but his thoughts, motions, pursuits, ends — all tend to death.5
God has no place in his heart. And what else can be the end of a
life withoutGod? Thus the religious professor deceives others — ¦
perhaps himself. But his deceitful work will be the delusion of a
moment — an eternity of confusion.
The sure reward of righteousness stands out in bright con
trast. The " seed is precious ;" aud " the sheaves shall doubtless"
follow.6 Yet the reward is not of merit, but of consequence — mer
cifully, but surely linked with Christian perseverance.7 But it
must be righteousness. A routine of duties may skirt the bor
ders of religion, at the utmost distance from the Spirit of God, and
equally remote from the vital principle of the heart. But right
eousness not only " delivereth from death,"8 (a special mercy even
with the loss of all ;)9 but it tendeth to life10 — full of living enjoy
ment — of infinite — eternal pleasure. What importance then at
taches to every godly principle ! All have reference to eternity.
If righteousness he our main end, God will make it our best
friend ; nor will he, like the world has done, reward us with ciphers
instead of gold. Who will not love and serve thee, when " in
keeping thy commandments there is a sure reward I"11
20. They that are of a froward heart are abomination to the Lord: but such as
are upright in their way are his delight. 21. Though hand join in hand, the
wicked shall not be unpunished : but the seed of the righteous shall be delivered.
The froward and the upright are often contrasted, as God
looks at them.12 Frowardness is abomination to the Lord.13
All the contests between God and man, are — whose will shall
stand ?14 Most thankful should we be for the school of discipline,15
that makes us feel the privilege of " subjection to the obedience of
Christ."16 Frowardness in the heart is specially hateful17 — most
of all under the garb of external religion.18 Sinners encourage
one another in sm13—hand joining in hand. But all such "con
federacies shall be broken in pieces."20 For as "it is the same
i 1 Kings xxi. 4—24. 2 2 Kings v. 20—27. 3 Chap. i. 15—18 , xxii. 8.
4 Chap. iv. 16, 17. 5 Chap. v. 1—5; vii. 22, 23; viii. 36; ix. 18.
6 Psalm cxxvi. 6. 7 Ecc. xi. 6. Hosea x. 12. 1 Cor. xv. 58. Gal. vi. 8, 9.
8 Verse 4 ; x. 2. 9 Gen. xix. 16.
1° Chap. x. 16 ; xii. 28. Isa. iii. 10. Rom. ii. 7. Gal. vi. 8. " Psalm xix. 11.
12 Ver. 3. Chap. iii. 32. Ps. xi. 5 — 7; xviii. 25, 26; cxii. 11 — 13.
13 Chap. vi. 16, 17; viii. 13. » Ex. v. 2. Jer. xliv. 16, 28.
is 2 Chron. xvi. 7—10. v Psalm cxix. 67, 71. » Chap. xvi. 5.
ia Isa. lxv. 2—5. Luke xvi. 14, 15. 19 Chap. i. 11—14. Isa. xii. 8.
20 Isa. viii. 9. Gen. xi. 1 — 9. Num. xvi. 1 — 33. Josh. ix. 1, 2; x. 1.

108 EXPOSITION OF THE BOOK OF PROVERBS.
with him to save by many or by few j"1 so when he lifts his arm
of vengeance, it, is the same, " whether it be against a nation or a
man only."2 The flood; the judgment on Egypt; the chasten-
ings of rebellious Israel in the wilderness ; the destruction of Sen
nacherib's army — plainly prove, that hand joining in hand is a
vain resistance to the hand of God.3
The upright in the way are contrasted with the froward in
heart ; because, as the heart is, so is the way. These are Jeho
vah's delight.4 He singles them out from the ungodly world.5
Nay, even he points to one of them as a challenge to Satan to do
his worst.6 Such is the condescension of his sovereign love — ac
cepting his own work ; stamping with open honor the graces of
his people, sullied though they be with such base defilement !
Nor is their blessing confined to themselves. The seed of the
righteous shall be delivered.1 'The best way for any man to
do his children good, is to be godly himself.'8 For have they not
a place in their father's covenant?9 And is not this an encour
agement — -not indeed to indolence and presumption — but to pa
rental faith — in leaving our children in this naughty world unpro
tected and alone?10 "The children of thy servants shall con
tinue, and their seed shall be established before thee."11
22. As a jewel of gold in a swine's snout, so isa fair woman which is without
(departeth from,i2 Marg.) discretion.
A most distasteful and yet an apt comparison ! Let us see
things as the Bible shews them to us. If a fair, light-minded
young woman would see her own face in this mirror, she might
well start aside with horror. Beauty indeed is to be honored as
the gift of God.13 Yet in itself it is a fading vanity ;14 and with
out discretion, it is as misplaced — as misbecoming, as a jeirel of
gold in a swine's snout.15 Would the ornament beautify the filthy
animal? Rather would not the unnatural combination make it
more than ever an object of disgust ? All the charms of beauty
are lost upon a foolish woman. Instead of " retaining honor,"16
she only brings upon herself disgrace. For just as the jewel is soon
employed and besmeared in raking the mire; so too often does the
fair indiscreet woman become subservient to the vilest passions.17
No ornament can give comeliness to a fool;18 while "wisdom ma
keth the face to shine."19
Learn then to value far beyond beauty of face, the inner " orna-
1 1 Sam. xiv. 6. 2 Chron. xiv. 11. 2 Job xxxiv. 29. 3 Chap. xvi. 5.
4 Chap. xii. 22. Psalm lxxxiv. 11.
5 Gen. vii. 1. Num. xiv. 24. John i. 47. 6 Job i. 8.
7 Chap. xx. 7. Psalm xxxvii. 26; cxii. 1,2. Comp. 1 Kings xv. 4. 2 Kings xix. 34.
8 Exposition of Proverbs by John Dodd and Robert Cleaver, 4to. 1614.
3 Gen. xvii. 7. Acts ii. 39. 10 Psalm ciii. 17. " Ibid. cii. 28.
12 Chap. vii. 10; ix. 13.
13 See Moses, Acts vii. 20. David, 1 Sam. xvi. 12. Est. ii. T. Job's daughters, xiii. 15.
¦4 Chap. xxxi. 30. is Isa. iii. 21. See Bishop Lowth's interesting note. [6 Ver. 16.
" Ezek. xvi. 16. Neh. iii. 4. Comp. 2 Sam. xi. 2; xiv. 25, 26 ; xv. 1—6.
18 Chap. xxvi. 9. 13 Ecc. viii. 1. Chap. xxxi. 30.

EXPOSITION OF THE BOOK OF PROVERBS. 109
ments" of grace, "which are in the sight of God of great, price."1
Many a lovely form enshrines a revolting mind. All external — ¦
even all intellectual — accomplishments without discretion issue in
barrenness. So entirely do we depend upon God's grace, for a
fruitful improvement of his own gifts !
23. The desire of the righteous is only good : but the expectation of the wicked
is wrath. ' Desire is the wing of the soul, whereby it moveth, and is car
ried to the thing which it loveth, as the eagle to the carcase, in the
Scripture Proverbs,2 to feed itself upon it, and to be satisfied with
it.'3 The desire of the righteous must be good, because it is
God's own work.4 It must be only good, because it. centres in
himself.5 God in Christ is his portion : and what earthly portion
can compare with it Is — his object ; and what object is worth
living for — worth half a serious thought — besides ?7 Only let me
subordinate my desires to his will ;8 and I shall be equally happy,
whether they be granted or withheld.9 As a physician, "he know
eth my frame"10 — what is — what is not — expedient for me. " As
a Father, he pitieth" my weakness.11 As a God, he fully supplies
ray real need.12 The desire, therefore, inwrought by him, fixed
on him, submitted to his will — must be good. But might not an
angel weep to see the corrupt mixture13 of worldliness,14 selfish
ness,15 pride.16 Yet is this against our better will.17 The main
strength of the desire is to God ; even though the tossing tempest
of sin and Satan may combine and drive it out of its course.18 In
despite of this mighty assault — " Lord, all my desire is before thee :
thou knowestall things; thou knowestthat I love thee."19 'Thou
didst put into my mind good desires ; and thou wilt bring the same
to good effect !'20
But the expectation of the wicked is discontent and opposition to
God. Often is it indulged, but with the fearful accompaniment of
wrath.21 And how shortly will the deluding dream end in inex
pressible — eternal wrath !22 Oh ! let me daily test my desires by
the true standard, and discipline them, that they may be fixed
upon the true object ; so that, " delighting myself in the Lord," I
may find them " granted!' "exceeding abundantly above" my larg
est expectations.23
24. There is that scattereth, and yet increaseth ; and there is that withholdeih
¦ 1 Pet. iii. 4, 5. 2 Job xxxix. 30. Matt. xxiv. 28.
3 Bishop Reynolds' Treatise on the Passions. Works, p. 666.
4 Psalm x. 17. Rom. viii. 26. 6 Psalm Ixxiii. 25. Isa. xxvi. 8, 9.
6 Psalm iv. 6, 7. 7 R0m. xiv. 8, 9. 1 Cor. vi. 19, 20. Phil. i. 21.
3 1 John v. 14. 3 i Kings viii. 17, 18. 10 Psalm ciii. 14.
ii Ibid, verse 13. 12 Phil. iv. 19. 13 Comp. Article ix.
14 Mark x. 35—37. 15 2 Sam. xxiii. 15. Jon. iv. 8—11.
is 1 Chron. xxi. 1, 2, 8. 17 Rom. vii. 15—17. is Ibid. v. 22.
13 Psalm xxxviii. 9. John xxi. 17. 20 Collect for Easter-Day.
21 Num. xi. 18—33. Psalm lxxviii. 29—31 ; cvi. 15. Comp. Hos. xiii. 11.
S2 Verse 7. Chap. x. 28. Luke xvi. 23. Rom. ii. 8, 9. Heb. x. 27.
23 Chap. x. 24. Psalm xxxvii. 4; lxxxi. 10. Eph. iii. 20.

110 EXPOSITION OF THE BOOK OF PROVERBS.
more than is meet, but it tendeth to poverty.1 25. The liberal soul (soul of bless
ing, Marg.) shall 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 richly around ;2 and those that partake of his spirit do the
same. Men may scatter in improvidence and sin, and it tendeth
to poverty.3 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 godliness4 — consecrating his sub
stance and influence — to the Lord, — " as he has opportunity, doing
good unto all men"5 — shall not he receive 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.7 This will be abundantly manifest either
in a visible enlargement of earthly blessings,8 or in a satisfying en
joyment of a more limited portion.9 The reward of grace will be
given in the gracious acceptance of our God,10 and in a blissful re
ception into everlasting habitations."11
But is the covetous worldling happier — nay — is he richer — in
withholding more than is meet 712 ' Seldom does he prosper much
even in the world. For God metes to men in their own measure ;
and bad crops, bad debts, expensive sickness, and a variety of sim
ilar deductions, soon amount to far more than liberal alms would
have done.'13
Still more clearly does the Lord mark his blessing and his blast
in the spiritual dispensation. The liberal soul is made fat in the
healthful vigor of practical godliness ;14 and while he is the soul of
blessing to others, he is watered himself with the descending
showers.15 Is not the minister refreshed by his own message of sal
vation to his people ? Does not the Sunday School Teacher learn
many valuable lessons in the work of instruction ? Does not the
soul of the 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?16
26. He that wilhholdeth corn, the people shall curse him : but blessing shaWoe
upon the head of him that selleth it.
Let us never forget, that we are the stewards of the gifts of
God.17 To use them therefore for our own interests, without a due
1 ' There are those, who, sowing their own, make it more ; and those who gather and
are impoverished.' — LXX.
2 Psalm xxxiii. 5; xxxvi. 5 — 7; cxix. 64. 3 Chap. xxi. 17. Luke xv. 13, 14.
4 Psalm cxii. 9. 5 Gai. v;. 10. 6 2 Cor. ix. 6, 11.
7 Chap. iii. 9, 10; xiv. 22; xix. 17; xxviii. 27.
8 Luke vi. 38, into thy bosom — the sensible experience of the blessing.
» Deut. xv. 10. Luke xi. 41. i» Heb. xiii. 16.
» Luke xvi. 9. Comp. 1 Tim. vi. 11— 19. 12 Hag. i. 4— 10. Comp. Chap. iii. 27.
¦3 Scott in loco. 14 Isaiah xxxii. 8.
15 Isa. Iviii. 10, 11. m Matt. xxv. 29. » 2 Cor. ix. 11.

EXPOSITION OF THE BOOK OF PROVERBS. Ill
regard to our neighbor, is unfaithfulness to God.1 Is it not therefore
a flagrant sin to withhold the very "staff of life ;"2 thus holding back
the hand of God stretched out in bounty over our land? This
may indeed be a prudential restraint in a time of scarcity.3 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.4 For if the cry of oppressed individuals5 — much
more that of an oppressed people — will " enter into the ears of the
Lord of Sabaoth."6
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,7 de
scending 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 unfaithfully and
cruelly withholds the other. And if blessing be upon the head of
him that selleth the corn of 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 !"3 Will not "the bless
ing of him that was ready to perish come upon him ?"9 The sup
ply is abundant. Let the invitation be welcomed.
27. He that diligently seekeih good, procureth favor : but he that seekeih mis
chief, it shall come unto 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 undefiled religion — visiting the fatherless
and afflicted ;"10 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 trifling hindrances;11 nor making the power of do
ing little an excuse for doing nothing. In living for others, we
i Matt. xxv. 26, 27. 2 Isa. iii. 1. 3 Gen. xii. 46—49.
4 The original implies the piercing of a sword, or dagger, as if the selfish spoiler, as
it were, pierced through and stabbed to death by the curses of the people. — Cartwright
in loco. 5 Ex. xxii. 22 — 24. James v. 4. 6 Amos vni. 4 — 8.
7 Chap. x. 6. See Gen. xlix. 26. 8 Isa. lv. 1. 9 Job xxix. 13.
i» Jam. i. 27. Comp. Matt. xxv. 35, 36. 2 Tim. i. 16, 17. u Eccl. xi. 4.

112 EXPOSITION OF THE BOOK OF PROVERBS.
live for our true happiness. In seeking diligently their good, we
procure favor ; often from man ;[ always from God.2 He honors
a little strength laid out for him.3 He accepts the single talent.4
And ' filling up every hour with some profitable labor, either of
heart, head, or hands (as Brainerd justly observed) is an excellent
means of spiritual peace and boldness before God.'5
But Satan finds employment for his servants in seeking mischief
And how does their ceaseless energy put to shame our indiffer
ence ! Yet their own mischief often comes to them.1 So Satan
himself found it. The mischief that he brought upon man came
upon his own head.3 His servants often become the victims of
their own delusions,9 with the fearful aggravation of having
dragged multitudes with them into the pit of ruin. What then
will be the fruit of my diligence ? Will it be a blessing or a curse
to my fellow-sinners ? O my God ! may it be from thee, and for
thee !
28. He that trusleih in his riches shall fail : but the righteous shall flourish as
a branch. Here is the cause and misery of the fall. Man seeks his rest in
God's blessings, in opposition to himself. 10 Riches are one of his
grounds of trust.11 He depends on them, as the saint upon his
God.12 And is not this the "denial of the God that is above ?"13 A
revolting truth indeed!14 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,15 but the trusting in them.16 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,17 will seek such an opportunity ; or even avail
himself of it without a plain call, and clear advantage for the
glory of God.18 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 will be the certain end of this trust.19 When
we need a staff, we shall find a piercing spear.20 Or we shall fall,
like the withered leaf or blossom before the blast.21 And how
many a lovely blossom has thus fallen!22 Thus does " the rich
man fade away in his ways ! "23
¦ Chap. xvi. 7. Gen. xlvii. 25. Esth. x. 3.
2 Chap. xii. 2 ; xiv. 22. Neh. v. 16—19. 3 Rev. iii. 8. 4 2 Cor. viii. 12.
5 Life of Brainerd — Edwards's Works, 8vo. Vol. iii. 148. 6 Ps. xxxvi. 3 4.
7 Ver. 3, 15, 16. Esth. vii. 10. Ps. x. 2; lvii. 6. 3 Gen. iii. 1—6, 14, 15.
3 2Thes. ii. 10, 11. 2 Tim. iii. 13. 1° Comp. Jer. ix. 23, 24.
u Chap. x. 15. Luke xii. 16—21. 12 Chap, xviii. 10, 11.
13 Job xxxi. 24, 25, 28. 14 Luke xvi. 9—14.
¦5 See the gift of God to Abraham, Gen. xxiv. 35 ; to David, 1 Chron. xxix. 12 — 16;
to Solomon, 2 Chron. i. 10—12 ; to Job, xiii. 11, 12.
16 Mark x. 24. 17 Comp. Mark x. 25-27. 1 Tim. vi. 9, 10.
18 Luke xvi. 9 ; xix. 13. 1 Tim. vi. 18, 19.
13 Chap, xxiii. 5. Ps. xlix. 6—12. Ecc. v. 10, 11 ; vi. 2. Jer. xlix. 4, 5.
20 1 Tim. vi. 10. 2i Deut. viii. 17—19. 1 Tim. vi. 10, 11. 22 Mark x. 21, 22.
23 Jam. i. 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;1 but abiding in the true and living
vine : full of life and fruit.2 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 with the fruit of righteousness ;"3 the branch of " the Lord's
planting ; the work of his hands, that he may be glorified ;" to be
transplanted in his own best tune to the other side of the river,
where " the leaf shall not fade, neither shall the fruit thereof be
consumed."4 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.5 But a house troubled with division, " cometh to desola
tion."6 Often also the irreligion or ungoverned passions of the
Head blights the comfort of the family.7 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.8 Thus did the
rebellion of Korah9 — -the sin of Achan10 — the neglect of Eli11 — the
wickedness of Jeroboam and Ahab12 — the perverseness of the re-
builder of Jericho13 — trouble their house to its ruin. Prayerless,
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?"14
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 wise to get and keep his own?'15 Such retribu
tions have been known:16 The abuse of the gifts of God, and the
neglect of Christian responsibility, will not be forgotten.
30. T lie fruit of the righteous is a tree of life; and he that winneth (taketh,
Marg.) souls is wise.
Here is the fruit of the flourishing branch.11 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 heaven — that he is in this wilderness-
fruitful,18 nourishing,19 healing.20 Wisdom to win souls is the pre
cious fruit. For though only he, who purchased souls by his
l See the same contrast, Ps. Iii. 7, 8.
2 John xv. 4, 5. 3 Jer. xvii. 8. Phil. i. 11. 4 isa. Ix. 21. Ez. xlvii. 12,
5 Psalm cxxxiii. 6 Matt. xii. 25. 7 i Sam. xxv. 17.
3 Hos. viii. 7. Psalm xlix. 11, 12. 9 Num. xvi. 32, 33.
io Josh vii 24, 25 Comp. Chap. xv. 27. " 1 Sam. ii. 30—33.
12 l Kings xiv. 9—11 ; xxi. 20—22. 13 Ibid. xvi. 34.
14 Isa v. 24. i5 Bishop Hall. M Luke xv. 13—15. " Ver. 28.
is Rev. xxii. 2, with Chap. X. 11, 3i, 32. Can. iv. 12—16.
u Rev ii. 7. with Chap. x. 21. 20 Rev. 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.'i This was
the wisdom of our Divine Master. He "taught the people as
they were able to bear it,"2 accommodating himself to their con
venience,3 and their prejudices,4 if that he might win their 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 him ; and, having won her to himself, he forgot
his own Want in the joy of her salvation.5 In close walking after
this pattern of wisdom, did the great Apostle " become all things
to all men, that he might by all means gain some."6 God grant,
that no Minister of Christ may spend a day, without laboring to
win at least one soul for heaven !
But — blessed be God J — 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 wins her husband's soul by the wisdom oi meek
ness and sobriety.7 The godly neighbor wins his fellow-sinner to
the ways of God, by the patient energy of faith and love.8 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
wisdom to win souls 7 If any one sold be taken, the honor passeth
thought. No ambition so great — no results so glorious. " They
that be wise shall shine as the brightness of the firmament ; and
they that turn many to righteousness as the stars forever and
ever."9 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 be recompensed in the earth; much more the
wicked and the sinner.
The inspired application of this proverb infallibly expounds the
mind of God.i" 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.11 They are under the
discipline, though 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
i Diodati. 2 Mark iv. 33. 3 Ibid. vi. 31—34.
4 Matt. xi. 16—19; xvii. 24—27. 5 John. iv. 6, 32—34.
6 1 Cor. ix. 20—22 ; x. 33. 7 i Cor. vii. 16. 1 Pet. iii. 1, 2.
3 Jam. v. 19, 20. 9 Dan. xii. 3.
1° 1 Peter iv. 18, is verbatim, LXX. translation of this version — ' Si Justus vix vivit,
impius et peccator — ubi reperietur V— Syr.
ii Amos iii. 2. 1 Pet. iv. 17. Comp. Jer. xxv. 29.

EXPOSITION OF THE BOOK OF PROVERBS. 115
rod, we should soon backslide to our stubborn wantonness. The
righteous therefore are recompensed in the earth.1 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 with the world;"3 punished here, that we might be
spared forever ; recompensed in the earth, to be made meet for
heaven.4 Much more then will the wicked and the sinner be 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 ?"5 " If they do these things in the green tree, what
shall be done in the dry ?"6 " Behold, the day of the Lord cometh,
that shall burn as an oven; and all that do wickedly shall be as
stubble."7 Let the wicked tremble. Let the child of God be hum
bled in the dust — " My flesh trepibleth for fear of thee, and I am
afraid of thy judgments."8

CHAPTEE XII.

1. Whoso loveth instruction loveth knowledge: but he that hateth reproof is bru
tish. Instruction — as we gather from the contrast, chiefly implies dis
cipline9 — that most needful course for acquiring spiritual know
ledge.16 For so contrary is it to our proud hearts, that the submis
sion of the will is our only road to Christian attainment.11 Yet
the value of this attainment abundantly covers the cost.12 A faith
ful ministry, therefore, is a most valuable blessing ; and indeed, all
instructive discipline "may well be loved as the way of life."13
To hate reproof — as if it were an affront to be told of our faults
i Jacob, Gen. xxvii, with xxxvii. Moses and Aaron, Num. xx. 12, with Deut. iii.
23—26 ; xxxii. 48—52. Ps. xcix. 6—8. Eli, 1 Sam. ii. 27—36. David, 2 Sam. xii.
9  12. Ps. xxxii. 3, 4 ; xxxviii. 1 — 5. Solomon, 1 Kings xi. 9 — 13. The disobedient
prophet, Ibid. xiii. 21—21. Hezekiah, Isa. xxxix. 1—7.
2 Ps. Ixxxix. 30—32. 3 1 Cor. xi. 32. 4 Heb. xii 10.
s i pet. iv. 18. 6 Luke xxiii. 31. 7 Mal. iv. 1.
8 ps cxix. 120. 9 Comp. Judg. viii. 16. Jer. vi. 8.
•o Ps. cxix. 67, 71. " 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,1 but want of understanding —
brutish folly :2 ' like the horse, which bites and kicks at the man,
who performs 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 obliged to confess his folly in ex
posing himself to the need of it.'3 O for a teachable spirit, to " sit
at the feet of our Divine Master," and "learn of Him !"
2. A good man obtaineth favor of the Lord: but a man of wicked devices will he
condemn. Goodness is " the fruit of the Spirit."4 The good man there
fore is a man filled with the Spirit. He reflects the munificent
goodness of God.5 He is not only the subject, but the almoner, of
grace ; not only " enriched" with all blessings for himself, but
" unto all bountifulness"6 for the service of his fellow-creatures.7
As a benefactor to mankind, he commands our devoted gratitude.
but as a far richer reward (of grace indeed — not of debt8) he ob
taineth favor of the Lord.3 What are all this world's treasures
compared with it?10 Is it not the joy of our salvation;11 our
soothing mercy ; 12 our covering shield,13 in the near prospect of
eternity — our absorbing interest?14^ And if here, in a world of
sin, it be "life, yea, better than life ;"15 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 !"16
The contrast to the good man is — not the man — (which alas !
may be a child of God17) in whom wicked devices axe 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. 18 Instead of favor, here is condemnation
justly merited. He is " condemned already."13 Nay — his sting
of conscience and the curse of God is present condemnatiem.2"
But what will it be, when the All-seeing Judge "shall be a swift
witness against him !"21
3. A man shall, not be established by wickedness : but the root of the righteous
shall not be moved.
The man of evil devices may prosper for a time, but he shall
not be established by wickedness ; except so far as God may per
mit it, in the sovereignty of his purposes, and the judicial chasten-
¦ Chap. x. 17 ; xv. 10. 2 Isa. i. 2, 3. Jer. viii. 7.
3 Lawson in loco — Comp. Ps. xxxii. 9. 4 Gal. v. 22.
5 Matt. v. 44, 45. 6 2 Cor. ix. 11. 7 sce R0m. v. 7. 8 Luke xvii. 10.
3 Isa. lviii. 8—11. Comp. Neh. xiii. 14, 22, 31. 1 Pet. iii. 11, 12.
io Psalm iv. 6, 7. « Ibid. Ixxx. 19 ; lxxxv. 6, 7.
12 Ibid. cxix. 76. .13 Ibid. v. 12. Rom. viii. 31. « 2 Cor. v. 9, 10.
is Psalm xxx. 5; lxiii. 3. 16 Ibid. xvi. 11.
17 1 Sam. xxv. 21, 22. 2 Sam. xi. 12—15.
13 Chap. i. 10—12 ; vi. 18 ; xiv. 17. Isa. xxxii. 6, 7. » John iii. 18, 19.
26 Isa. xlvii. 10, II. Zech. v. 3, 4. 1 Kings xii. 25— 30 ; xiv. 10.
« Mal. 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
Abimelech,1 and the Israehtish kings2 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.3
The evil device of Caiaphas also, to establish his nation by wick
edness was the means of its overthrow.4 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"5 — not without
many tossings. But they are surely saved — beyond the powers of
hell to destroy. Does not thy faith — Christian — sometimes faint
in the wearisome assaults of thy implacable enemy? Rejoice in
the assurance, that it cannot fail.6 Thou art " rooted and
grounded" in a sure foundation.7 " 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.'8 And how bright is this prospect for the Church ! It shall not
be moved.9 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."10
4. A virtuous woman is a crown to her husband: but she that maketh ashamed
is as rottenness in his bones.
Faithful,11 chaste,i2 reverentially obedient./3 immoveable in affec
tion,14 delighting to see her husband honored, respected, and loved ;
covering as far as may be his failings ; prudent in the managememt
of her family,15 conscientious in the charge of her domestic duties ;ls
kind and considerate to all around her;17 and — as the root of all
" fearing the Lord."18 — Such is the virtuous woman — " the weaker
vessel" indeed, but a woman of strength,19 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 I 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.
4 John xi. 49, 50, with Matt. xxi. 39—44 ; xxiii. 32—39. 5 1 Pet. iv. 18.
6 Luke xxii. 31, 32. 7 Eph. iii. 7. Col. ii. 7. Isa. xxviii. 16.
8 Isa. xii. 2. Ps. lxii. 2, 6. Comp. Micah vii. 8. Rom. viii. 31 — 39.
3 Ps. cxxv. 1, 2. Isa. xxvi. 1.
1° Matt. xvi. 18. Isa. liv. 17. Comp. Zech. xii. 3.
ii Chap. xxxi. 11, 12. Ruth iii. 11. 1 Tim. iii. 11. « Tit. ii. 5. 1 Pet. iii. 2.
¦3 Eph. v. 22, 23. Tit. ii. 5. 1 Pet. iii. 1, 4—6. Comp. 1 Cor. xiv. 34, 35. 1 Tim.
ii. 11, 12.
14 Tit. ii. 4. i5 Chap. xiv. 1 ; xix. 14. Tit. ii. 4. is Chap. xxxi. 27, 28.
17 Ibid, verses 20, 26. la Ibid, verse 30.
13 Heb.' Chap. xxxi. 10. Ruth iii. 11. ymri nvSpzm. — LXX. Strenua, Schultens,
Fortis Geier. The etymology of aperri 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 crown — his brightest ornament — drawing the eyes of
all upon him, as eminently honored and blessed.2
Truly affecting is the contrast of " a contentious,"3 imperious,
extravagant, perhaps unfaithful wife ; in the levity of her conduct
forgetting her proper place and subjection : seeking the admiration
cf others, instead of being satisfied with her husband's regard.
This is indeed a living disease — rottenness in his bones ;4 marr
ing his .usefulness ; undermining his happiness ; perhaps driving
him into temptation, and " a snare of the devii." 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,"5 or — what Satan made her — a temp
ter to her husband 76 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 solidly found — in " dwelling to
gether as heirs of the grace of life."7 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 words of the wicked are to lie in wait for blood : but the mouth of
the upright shall deliver them. 7. The wicked are overthrown, and are not : but
the house of the righteous shall stand.
The workings of good and evil are here traced to the fountain-
head.8 The thoughts of the righteous — " renewed in the spirit of
their mind"9 — are right.10 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,u and gives to them a
single bias for his service.12 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;13 of
Daniel's enemies, under pretence of honoring the king;14 of San-
ballat, under the guise of friendship ; 15 of Hainan, 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.
i Perhaps there may be some allusion to the crown 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. e ibid. hi. 6. Comp. 1 Kings xxi. 25. Job ii. 9, 10.
7 1 Pet. iii. 7. 3 See Chap. xxiv. 9. Gen. vi. 5. 3 Eph. iv. 23.
1° Chap. xi. 23. " Psalm cxxxix. 17, 18. Rom. vii. 15—23.
12 Psalm cxxxii. 3—5. Dan. i. 8. 13 Gen. xxxvii. 18—20. " Dan. vi. 4—7.
15 Neh. vi. 2.

EXPOSITION OF THE BOOK OF PROVERBS. 119
of patriotism j1 of Herod, under the profession of worshipping the
infant Saviour.2 Indeed, from such " a corrupt fountain" as man's
heart, what else can be expected but "bitter waters?"3
Then look at words — the natural organ of the thoughts. How
murderous were the words of Ahithophel,4 the trap laid for our be
loved Lord ;5 the conspiracy against the great Apostle6 — lying in
wait for blood!1 The fiercer ebullitions of humanity may indeed
be softened down and restrained.8 But the principles remain the
same. The fiery elements only lie 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.9 The
wisdom of our Divine Master was an unfailing preservative.10
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 suffering, 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.12 Look at
Haman — his deceitful counsels, his bloody words. He is over
thrown, and is not.13 For " shall not God avenge bis own elect?"14
Their house, feeble as it often is, and brought low,15 shall stand.
They shall " have a place in the Lord's house," immoveable here,16
and in eternity.17 Yes — those whose thoughts and words 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."18 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,"19 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 man
is commended according to it. Hence the elevation of Joseph20 and
Daniel ;21 the honor paid to David in private life ;22 and the univer
sal respect shown to his wise son.23 Our Lord's wisdom was also
commended — not only by the popular voice,21 but even from the
testimony of his enemies.25 The wisdom of Stephen, literally
1 Esth. iii. 8—10. 2 Matt. ii. 7, 8.
3 Jer. xvii. 9. Matt. xv. 19. 4 2 Sam. xvii. 1 — 4.
3 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, 14, 22.
3 See Rom. iii. 15, as the proof of universal and total depravity, verses 9, 10,
3 Chap. xi. 9. Dan. i. 1 1—13. 10 Matt. xxii. 34, 35, 46.
ii 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. " Luke xviii. 7.
15 1 Kings xv. 4. 2 Kings viii. 19. Psalm cxxxii. 17. Verse 3.
is Isa lvi. 4, 5. Comp. Chap. x. 25, ,30. » Rev. iii. 12. is Mal. iii. 10—18.
is Isa v. 20. 20 Gen. xii. 39.
21 Dan. i. 17—21 ; ii. 46—48; v. 11, 12, 29; vi. 3. 22 i Sam. xvi. 18 ; xviii. 30.
23 1 Kings iii. 28; iv. 29—34; x. 1. 24 Matt. vii. 28, 29. 25 john vii_ 4g.

120 EXPOSITION OF THE BOOK OF PROVERBS.
" making his face to shine," overpowered his beholders with solemn
awe.i How thrilling will be the commendation of wisdom before
the assembled universe !2 Who will not then acknowledge the
wise choice of an earthly cross with an heavenly crown ?3 This
then brings honor — Not dignity, riches, or talent, but wisdom.4
This is the Lord's commendation. It must be right.5 It will
stand for eternity.
What then makes a man despised 7 Not his poverty, obscure
circumstances, or misfortune. But perverseness of spirit,6 too
proud to be taught, following a mad course to ruin. Perverse
Nabal was despised by his own family.7 And of all such, shame
will be their present promotion8 — their eternal doom.9
9. He that is despised, and hath a servant, is better than he that honoreth himself,
and lacketh bread.
A man, who has only a competency, sufficient to have a ser
vant,10 and making no appearance, may be despised by his richer ¦
neighbors.11 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.12 Nothing is so despicable as to
be proud, where thei'e 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.13 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 spirit14 to make a safe descent.
Remember — " the pride of life is not of the Father, but is of the
world."15 "Let our moderation be known unto all men," under
the constraining recollection — " the Lord is at hand."16 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 his 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;17 not for his wantonness. A righteous man regardeth
the life of his beast, duly attends to its comfort,18 and never presses
i 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. a. 18.
6 1 Kings xii. 16. Jer. iv. 30. Mal. ii. 8, 9. 7 1 Sam. xxv. 17, 25.
8 Chap. iii. 35; xi. 2; xviii. 3. 9 Dan. xii. 2. w Chap. xxx. 8, 9.
ll 1 Sam. xviii. 23. 12 chap. xiii. 7; xxv. 14. Luke xiv. 11.
13 James i. 10, 11. Comp. Dan. iv. 32— 37. » John vi. 15. ,5 1 John ii. 16.
¦6 Phil. iv. 5. Comp. Mark xiii. 1, 2. » Gen. i. 28; ix. 1, 2. 13 Ibid. xxiv. 32.

EXPOSITION OF THE BOOK OF PROVERBS. 121
it beyond its strength.1 The brutal habits therefore, the coarse
words, inhuman blows,2 and hard tyranny on the public roads is
disgraceful to our nature. The delight of children in putting ani
mals to pain for amusement, if not early restrained, will mature
thein in cruelty, demoralize their whole character, and harden
them against all the sympathies of social life. For as Mr. Locke
wisely 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.'3 Thus the tender mercies
of the wicked are cruel — having no right feeling;4 only a milder
exercise of barbarity ;5 and usually meted out for some selfish end.6
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.7 As though
the field of man was too small for his goodness, he regardeth the
life of the beast.3 Witness the sanctions of his law,9 and the dis
pensations of his judgments.10 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.11 Must not then his children
reflect his whole image of love?12 And is not the want of any
feature of this image a mark of doubtful relationship to him ?
1 1 . He that tilleth his land shall be satisfied with bread : but he that followeth
vain persons is void of understanding.
Special honor is given to the work of tilling the land. God as
signed it to Adam in Paradise.13 He chose it as the employment
of his eldest son.14 Its origin appears to have been under imme
diate Divine Teaching.15 In ancient times it was the business or
relaxation of Kings.18 A blessing is ensured to diligence ; some
times abundant ;17 always such as we should be satisfied with.13
The principle applies alike to every lawful calling. Industry is
an ornamental grace,19 and a Christian obligation.20 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
i Ibid, xxxiii. 13, 14. 2 NUm. xxii. 27.
3 Thoughts concerning Education. 4 Gen. xxxvii. 26 — 28.
5 1 Sam. xi. 1, 2. Luke xxii. 13—16. John xix. 1—4. Acts v. 41.
6 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. While
they clamor about reform, they would with unfeeling 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.
7 Ps. xxxiii. 5 ; cxlv. 9, 16 ; cxlvii. 9. 8 Ibid, xxxvi. 6, 7.
3 Exod. xxii. 30. Deut. v. 14 ; xxii. 6, 7 ; xxv. 4.
io Exod. ix. 19. Jonah iv. 11 " Num. xxii. 28—30. 12 Matt. v. 44, 45.
13 Gen. ii. 15. 14 Ibid. iv. 2. 15 Isa. xxviii. 23—26.
io 2 Chron. xxvi. 10. Comp. 2 Kings iii. 4. 'Omnium rerum ex quibus aliquid ac-
quiritur, nihil est agriculture melius, nihil uberius, nihil dulcius, nihil nomine libero
diwnius.' Such was the judgment of the Roman Moralist. — Cicero De Offic. I. xiii.
°7 Gen. xxvi. 12. ls Chap. xiii. 23 ; xiv. 4; xxvii. 23, 27 ; xxviii. 19.
13 Chap. xxxi. 13—22. 20 Rom. xii. 11. 1 Thess. iv. 11.
16 "

122 EXPOSITION OF THE BOOK OF PROVERBS. i
with bread. But idleness is a spot upon our royal name.1 'The
proud person,' as an old writer observes — ' is Satan's throne, and
the idle man his pillow. He sitteth in the former, and sleepeth
quietly on the latter.'2 The man therefore that followeth vain
persons, instead of honest labor, proves himself to be void of un
derstanding, and will reap the fruits of his folly.3 " If he has
not been faithful in the unrighteous Mammon, who will commit to
his trust the true riches?",4
12. The wicked desireih the net of evil men: but the root of the righteous yield-
eih fruit.
Man is always restless to press onwards to something not yet
enjoyed. The Christian reaches forth to higher privileges and in
creasing holiness.5 The wicked emulate each other in wickedness ;
and if they see evil men more successful than themselves, they
desire their net6 — 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.7 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 righteous yieldeth fruit — true, solid, abundant
fruit ; not always visible, but always acceptable.8 Dependence on
Christ is the source of this blessing; necessary in order to fruit,9
and never failing to produce it.10 The spiritual branches 'are
nourished and increased by the living root of God's grace and
blessing.'11 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.12 Here he is snared himself: The transgression of his
lips becomes the snare of his life.13 ' Many have felt the lash upon
their backs for the want of a bridle on their tongues.'14 Such a
snare were the lips of the Amalekite bringing the tidings of Saul's
death. Expecting a reward, he found his death.15 Such also was
Adonijah's deceitful petition ;16 the hypocritical loyalty of Daniel's
enemies ; lr the fearful imprecation of the devoted nation.13 The lips
i 2 Thess. iii. 10—12. 2 Swi'nnock's Christian Man's Calling, Part I. 346
3 Chap. xiii. 20. Jud. ix. 4. 2 Sam. xv. 11 ; xviii. 7. Acts v. 36, 37.
4 Luke xvi. 9. 5 Phil. iii. 12—14.
6 Ps. x 8—10. Jer. v. 26—28. Hab. i. 15, 16. 7 j Tim. vi. 8—10.
8 Ps. vi. 8 ; xxxviii. 9 ; Ivi. 8. Mal. iii. 16, 17.
3 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 on ly so far as he derives his abilities from the stock, on which he is engrafted.'
The Rev. William Jones' (Nayland) Enquiry upon the Spring, p. 36.
i° John xv. 5. n Diodati. 12 Verse 12. I3 Chap, xviii. 7. Ps. lxiv. 8.
n Henry in loco. 15 2 Sam. i. 2 — 16, also iv. 5 — 12.
•6 1 Kings i. 51—53 ; ii. 13—25. « Dan. vi. 7, 8, 24.
,s Matt, xxvii. 25.

EXPOSITION OF THE BOOK OF PROVERBS. 123
of the wicked miss their mark, and become the instrument.) of his
ruin.i On the other hand the godly exercise of the lips often delivers
out of the trouble, into which the wicked rush headlong.2 The
noble confession of Caleb and Joshua brought them safe out of the
trouble, which was frowning upon their rebellious brethren.3 And
even when the just "are overtaken with" a transgression of the
lips, still their faithful God makes a difference. He will not in
deed wink at sin in his own children.4 But while his covenant
provides stripes for their transgressions, it ensures deliverance in
the end.5 Thus a presumptuous confidence is restrained, and a
humbling, self-abasing, tender confidence is established.
14. A man shall be satisfied with good by the fruit of his mouth : and the recom-
pence of a man's- hands shall be rendered unto him.
We have seen the snare of the tongue. Here is its blessing, not
to others6 only, but to ourselves. Have we the mark of " the saints
of God, to speak of the glory of his kingdom ?"7 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 !"8 What a tone of elevation to our whole character !9
How shall we be satisfied with good by the fruit of our consecra
ted lips !10 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?11 And here also is a sure recompence. For who ever
" served God for naught?"12 " 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."13 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.
The fool's conceit hinders his wisdom.14 A discouraging case !15
His way is right in his own eyes.16 He needs no direction, asks
no counsel, is stubborn in his own way, because it is his own,17 and
follows it to his own ruin. His chief danger is his security.13 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 ;19 in his view
it is so easy of access, that few miss it. Thus all his religion is
i Ps. xxxv. 8. 2 Jer' xxvi. 12 — 16.
3 Num. xiv. 6—10, 22—24. 4 Amos iii. 2.
5 Psalm lxxxix. 32, 33. Comp. Gen. xii. 11—20; xx. 12—16; xxvi. 7—11.
6 Chap x 20 21. 7 Psalm cxlv. 10, 11. 8 Chap. xiv. 23.
9 Mal iii 16 'l7 M Chap. xiii. 2; xiv. 14; xv. 23; xviii. 20, 21.
ll 1 Cor. vi. 19, 20. i2 Job i. 9, 10. Mal. i. 10. 13 Heb. vi. 10. Matt. x. 42.
14 Job xi. 12. ' 15 Chap. xxvi. 12. Eccles. iv. 13. 13 Chap. xvi. 2.
17 Jud. iii 9. 13 Deut. xxix. 19. John ix. 43. 13 Matt. vii. 14.

124

EXPOSITION OF THE BOOK OF PROVERBS.

self-delusion.1 O my God, save me from myself — from my own
self-deceitfulness. What a proof of wisdom is a teachable spirit ! What an excel
lent means of increasing it !2 Was not Moses wiser for hearken
ing to Jethro's counsel ;3 and David for listening to the restraining
advice of Abigail ?4 How precious then to the child of God is the
office of the Divine " Counsellor !"5 How wise the reverential
faith, that hearkens to his counsel ! Whom does he ever disap
point ? Whom does he upbraid ?6
16. A fool's wrath is presently (in that day, Marg.) known: but a prudent
man covereth shame.
Let the tongue be ever under discipline. An unbridled tongue
is the proof of an unrenewed heart.7 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.8 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 ?9 What
else were Saul's unseemly sallies against David and Jonathan ; 10
Jezebel's boiling rage against Elijah ;u Nebuchadnezzar's unreason
able decree to kill his wise men, because they could not interpret
his vision?12
Yet far more painf»l is the sight of the fool's wrath in the chil
dren of God ; in Moses, the meekest of men ;13 in David, " the man
after God's own heart;"14 in "Asa, whose heart was perfect with
God all his days."15 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 oi shame.16
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.18 But as a gracious principle, it is
indeed a victory more honorable than the martial triumph;19 not
only subduing our own spirit, but melting the hardness of our ad
versary.20 Do we feel our temper at any time ready to rise? Cry instantly
to Him who quiets the storm.21 Keep before our eyes his blessed
example, "who, being reviled, reviled not again;"22 and be what
we behold.23
i Chap. xiv. 12. 2 Chap. i. 5 ; ix. 9. 3 Ex. xviii. 14—24.
4 1 Sam. xxv. 23—32. 5 Isa. ix. 6. s James i. 5.
' Ibid, verse 26 ; iii. 2. 8 Chap. xiii. 16 ; xiv. 17, 29 ; xxv. 28 ; xxix. 11.
3 Dan. iii. 19. i° 1 Sam. xviii. 10, 11 ; xix. 9—11 ; xx. 30—34.
ii 1 Kings xix. 1, 2. « Dan. ii. 12, 13. Comp. 2 Kings vi. 31. Esth. i. 12
13 Num. xii. 3; xx. 10, 11. W 1 Sam. xxv. 33. 15 2 Chron. xv. 17; xvi. 10
is Chap. xvii. 12. 17 Chap. xxix. 11. Comp. Jude. 2, 3. 1 Sam. xvii. 29, 30.
is 1 Sam. x. 27. «> Chap. xvi. 32. Comp. xix. 11 ; xx. 3. 20 Rom. xii. 18—21
si Matt. viii. 26. Psalm lxv. 7. 22 1 Pet. ii. 23. 23 2 Cor. iii. 18.

EXPOSITION OF THE BOOK OF PROVERBS. 125
17. He that speaketh truth sheweth forth righteousness: but a false witness
deceit. This proverb may appear almost too obvious to need remark.
But the 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."i
A false witness 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.2 The
false witness 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.4 Christian obligation and privi
lege alike forbid it.5 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."6 18. There is that speaketh like the piercings of a sword: but the tongue of the
wise is health.
Who has not felt the piercing of false, unkind, inconsiderate
speeches 7 How keenly have the servants of God suffered from
this sword!1 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.8 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."9 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.'10 Yet is the little member no less powerful to heal than to wound.
It gives .instant healing to the piercings of the sword,11 even to
the very wound, which it may have been constrained to inflict.12
But it is the tongue of the wise that is health. Its unrestrained
and unregulated vent might be hurtful. Wisdom is the guiding
i 1 Cor. xiii. 6. 2 1 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.
7 Job xii. 1 — 3; xiii. 4; xvi. David, Psalm xiii. 10; Iii. 2; lv. 21; lvii. 4; lix. 7;
lxiv. 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.
ii Jud. viii. 1—3. 1 Sam. xix. 1—7; xxv. 22—33.
12 Psalm cxii. 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."1 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
communication," but " ministering grace unto the hearers."2 What
need have we of the " indwelling of the word in all wisdom," that
in " teaching and admonishing one another, our speech may be
always with grace," wholesome and edifying, to the glory of oui
common Lord !3
19. The lip of truth shall be established forever ; but a lying tongue is but fen
a moment. How important is it to eye eternity in all our words ! Truth
would then be seen in its permanent value and results. The pro
fession may bring us into present trouble.4 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?'5 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."6
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.1 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 ?8 We observe in God's own people their momentary es
cape from trouble followed by shame and confusion.9 In the un
godly, the fruit of Gehazi's lie was the pleasure for a moment.
The shame endured unto the end.10 Under the same withering
curse will the lying tongue of false teachers pass away;11 while
truth remains constant. ' None are so visibly blasted, as those who
make no conscience of a lie.'12 Children ! ponder it well — eternity
is at ojice the gain of truth, and the cost of a lie.13 But oh ! the
infinite difference between this eternity — in heaven or in hell !
20. Deceit is in the heart of them that imagine evil : but to the counsellors of
peace is joy. 21. There shall no evil happen to the just: 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. 6 Matt. xvi. 19. John xx. 23.
7 Psalm Hi. 4, 5. 8 Rev. 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 Gibeonite's lie unfollowed
bv shame. Jos. ix.
ii 2 Tim. iii. 6—9. 12 See Matthew Henry's Life, Chap. xiii.
13 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 evil — "inven
tors of evil things."1 The 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.2
How frightful also is it to remark the outward expression of 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.4 With this sin were Ananias and
Sapphira hurried into eternity.5 And fearfully does a righteous
God, even in " forgiving his offending child, take vengeance on his
inventions."6 The wilful liar proves his parentage,7 and will be
classed in eternity with all that is hateful.3 So, truly (and it is
a sentence worthy of not only children, but of all men to ponder9)
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.10 Interested them
selves in "the counsel of peace,"11 they are counsellors of peace,
breathing their Master's spirit of peace and love.12 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,"13 in the rich harvest of
their Christian exertions.14 Instead of being filled with mischief,
no evil shall happen to them. Evil, whenever permitted, will be
come their good.15 They shall be supported in it,16 delivered out of
it,17 sanctified by it.18 Its sharpness will pierce their corruptions. Its
bitterness will wean them from the creature. Its furnace will
i Chap. xiv. 22. Micah ii. 1. Rom. i. 30.
2 Esther vii. 10. Job v. 12, 13. Jer. ix. 6—9 ; xiii. 12—14.
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
ineir guilt, who thus tempt a fellow-creature to utter a palpable untruth for the palpable
convenience of a Master. No Christian servant will consent to defile his conscience by
'icquiescing in any such iniquity. 'It is a matter of common consent, and every one
understands it.' Be it so — it is untruth still, and lying lips are abomination to the Lord.
Moreover, if it be 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. 5 Acts v. 1—10.
6 Ps. xcix. 8. Comp. the example of Jacob. Gen. xxvii., with xxxvii. 31 — 35.
David's lie punished with such dreadful results. 1 Sam. xxi, 2; xxii. 18, 19.
7 John viii. 44. 8 Rev. xx. 8. 3 Lavater in loc.
i° 1 Peter iii. 10, 11. " Zech. vi. 13. Isa. liv. 10. w Col. iii. 14, 15.
i3 Matt. v. 9. u James iii. 17, 18. is Rom. viii. 28.
i" 1 Cor. x. 13. " Ver. 13, with Psalm xxxiv. 19. 13 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.i They bear the image of a God of truth, and he
delights in them.2 " They are children that cannot lie. So he is
their Saviour."3
23. A prudent man concealeth knowledge: but the heart cf fools proclaimeth
foolishness. Knowledge is a talent to be wisely — not promiscuously — com
municated.4 In Scriptural knowledge indeed there must be no
concealment of fundamental truths ;5 or in declaring on suitable
occasions the gracious dealings of, God with our own souls.6 Yet
every truth is not fitting for every person, or for every time.7 Our
blessed Lord charged upon his disciples the prudent concealment
of knowledge, after his example, till a more favorable season.8
The Apostle concealed his knowledge for fourteen years, and even
then mentioned it reluctantly, to vindicate his own rightful claims
of Apostleship.9 Elihu, though " full of matter," and longing to
give vent, yet concealed his knowledge, \\\\ his elders had opened
his way." Here was genuine humility — godly prudence.
Circumstances also may sometimes prudently dictate conceal
ment. Abraham spared the feelings of his family, and cleared his
own path, by hiding the dreadful rnessage of his God.n Joseph
concealed his kindred for the discipline of his brethren.12 Esther,
from a prudent regard to consequences to herself.13 Nothing can
justify speaking 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.14 In all
these cases "the wise man's heart will discern both time and judg
ment ;"15 yet always in the exercise of a tender conscience and an
ardent love for truth.
" The fool however everywhere proclaims his foolishness.16 He
imprudently opens his heart.17 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.18 Self-distrust and humility are most important to en
able us to improve the gifts of God for his glory.
i John iii. 21. 2 Chap. xi. 1.
3 Isa. lxiii. 8. Comp. xxxiii. 15, 16. Psalm xv. 1,2.
4 Chap. ix. 8. Matt. vii. 6. 6 Psalm xl. 9, 10. 1 Cor. ii. 2; xv. 3.
6 Psalm lxvi. 16. 7 Eccles. iii. 7. Amos v. 13.
8 Matt. xvi. 20 ; xvii. 9, with John xvi. 12. 9 2 Cor. xii. 1—6.
i° Job xxxii. 18, 19, with 4—7.
ii Gen. xxii. 1—5. Comp. Moses' conduct, Ex. iv. 18. •» Gen. xiii. 7, 21.
13 Esther ii. 10, 20. u Jer. xxxviii. 15—27, with xxxvii. 18—20.
15 Eccles. viii. 5. Chap. xv. 2; xxix. 11. ,
i6 Chap. xv. 2 ; xxix. 11. Ecc. x. 3, 12—14. Comp. Ecclus. xx. 7.
» Judg. xvi. 17. 13 1 Tim. vi. 3, 4.

EXPOSITION OF THE BOOK OF PROVERBS. 129
24. The hand of the diligent shall bear rule : but the slothful shall be under
tribute. Diligence is the ordinary path to advancement. Pharaoh requi
red men of activity for the charge of his cattle, i Solomon for the
administration of his kingdom.2 This was Joseph's road to bearing
rule.3 But if it does not raise in the world, diligence will always
command influence in its own sphere. In the Gospel " the faithful
steward is made ruler over his Lord's household."4 The active tra
der bears rule over many cities.5 Diligence, therefore, is not a moral
virtue separate from religion, but rather a component part of it.6
From the love of ease, the people of God — instead oi bearing rule
— were continually under tribute.1 The same slothful spirit still
brings man under bondage. ' He is perpetually needing counsel of
others, and hanging upon it.'8 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."9 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 maketh it sloop ; but a good word maketh it
glad. ' This maxim points out an easy and cheap way of being use
ful'10 — 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."11 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!"12 Is it despondency? — Oft is the good word
repeated — " Fear not."13 Know we not the voice- — " It is I ; be not
afraid?"14 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. Oh ! how sweet is the
voice of pardon to a soul groaning under the burden of sin !'15
David, but for these good words, " would have perished in his af
fliction."16 What beside made glad the jailor's drooping heart 717
Precious indeed is the privilege, when a Christian strengthens the
weak hands "with a good word of God;"18 when he takes his
i Gen. xlvii. 6. 2 1 Kings xi. 28.
3 Gen. xxxix. 3—6; xii. 38- 44. Comp. Chap. xxii. 29.
4 Matt. xxiv. 45 — 47. 5 Ibid. xxv. 21 — 23.
6 Rom. xii. 11. 1 Jud. iii. 8, 12; iv. 2.
8 Dathe in loco. 'The slothful shall become subservient to others.' French and
Skinner's translation of Proverbs with notes, 1831. Comp. Chap. x. 4; xi. 29.
3 Matt. xxv. 26—30. i° Scott. « Matt. xi. 28.
12 Heb. xii. 5, with Chap. iii. 11. " Isa. xii. 10, 14; xliii. 1.
14 Matt. xiv. 27, 31. 15 Leighton's Meditations on Ps. cxxx. 4.
ie Psalm cxix. 92. " Acts xvi. 28—34, also ii. 37—47. i8 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."1 Precious is
the ministry of the gospel, commissioned with thegladdening word
to the heavy oi heart.2 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."3 How tenderly did he perform this office, let his last
sermon testify.4 See then the provision for joy — so rich, so free, so
ready. Beware — " lest Satan should get advantage " by a brood
ing spirit.5 Ponder thy obligation and thy privilege to " rejoice in
the Lord."6
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 more
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 ;7 his
dignity, a King;8 his connections, a member of the family of
heaven;9 his inheritance, a title to both worlds;10 his food, the
bread of everlasting life;11 his clothing, the righteousness of the
Saviour;12 his prospects, infinite and everlasting joy.13 Mark the
honor which his God puts upon him. He is the fulness of
Christ;14 "the temple of the Holy Ghost,"15 throwing the splendor
of Solomon's temple into the shade.16 Angels, while "beholding
the face of their Father which is in heaven," count it an honor to
" minister to him as an heir of salvation."17 How can his neigh
bor's most exalted privileges compare with his? Contrast his
high walk with God in "the holiest;"18 his heavenly profession
before men ;19 his Christian victory over himself20 — 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 !'21 And then
— passing to the last contemplation — see him in the full enjoyment
of his present prospects — " carried by the angels into Abraham's
bosom ;"22 " entering into the joy of his Lord ;"23 welcomed before
the assembled world ;24 then fixed on the throne of his Lord25- — to
be with him26 — near him27 — like him28 — for ever — what are his
neighbor's p'rospects, but as hell compared with heaven?29 Can
i 2 Cor. i. 4. 2 Job xxxiii. 19—25. Isa. xl. 1, 2. " Isa. 1. 4 ; lxi. 1, 2.
4 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. 7 j0hn l. 12, 13. 1 John iii. 1.
8 Rev. i. 6. s Heb. xii. 22, 23. ¦» Matt. v. 5. 1 Cor. iii. 22, 23.
ii John vi. 35—58. i2 Isa. lxi. 10. 13 Ibid. xxxv. 10.
ii Eph. i. 23. 15 1 Cor. vi. 19. m Isa. lxvi. 1, 2.
17 Matt, xviii. 10. Heb. i. 14. is Heb. x. 19, 20. » Phil. ii. 15, 16 ; iii. 20.
20 Chap. xvi. 32. Matt. xvi. 24. 2i Manton on Psalm cxix. 45.
22 Luke xvi. 22. 23 Matt. xxv. 21, 23. 24 ibid. v. 34.
25 Rev. iii. 21. 2« John xii. 26; xiv. 2, 3. « Rev. vii. 15.
28 1 John iii. 2. 28 Chap. xiv. 32. Matt. xxv. 34, 41.

EXPOSITION OF THE BOOK OF PROVERBS. 131
we doubt this testimony — The righteous is more excellent than
his neighbor?—1 A Christian is the highest style of man.'1
The way of the wicked, is more pleasant to flesh and blood —
more generally approved. Hence it easily seduces him with the
appearance of the right way,2 and blinds him to his own ruin.3 Let
me weigh my path most carefully — With whom am I walking?
In what way ?
27. The slothful man roasteth not that which he took in hunting : but the sub
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.4 He leaves it to others —
perhaps even to his dogs ; and quickly relapses into his beloved
habit. Is not this a graphical picture of the slothful professor ? 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.5 —
The continued exertion required ;« the violence that must be done
to his deep-rooted habits ; the difficulties 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, ifit is to be gained at such a cost.7 What use — Professor ! is
it to make an effort if yora do not seek the grace of perseverance 1
No present blessing can be enjoyed without grasping something
beyond.8 Godliness without energy loses its full reward."9
Such is the reward of the diligent — real substance,10 precious,
as the fruit of his toil ; preserving what he has gained, and there
fore increasing his substance.11 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.13 28. In the way 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. s Phil. iii. 12—14. 3 2 John 8.
«• Chap. viii. 21; xv. 6, 16. » Matt. xxv. 16, 28, 29.
»2 John xv. 8. Phil. HI. u 2 Peter i. 5—11.

132 EXPOSITION OF THE BOOK OF PROVERBS.
is crowned with " life and immortality."i 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 righteous
ness is the way of God's salvation,3 in which his. children come to
him ; the way of his commandments, in which they love to walk
with him.4 Not only is there life in the end — but a present life5 —
a passage from death unto life eternal.6 ' Those who seek after
righteousness 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.'7 Thus the life of grace is possessed, and the life
of glory is secured. It is " hid with Christ in God ;"8 so that —
" Because I live, ye shall live also."9
In this pathway there is no death.10 The curse of the first
death hath passed away.11 The power of " the second death cannot
hurt."12 "The body is dead because of sin."13 Yet it "sleeps"
rather than dies under the care of Jesus.14 " Surely the bitterness
of death is past."15 Now, " O death ! where is thy sting!"16 Sheath
ed in the body of Jesus.
And is not this cheering privilege — this glorious hope — an infinite
recompence for all the crosses oi the way 7 Contrast the ways of
sin — full of death17 — ending in death eternal. 1S Then wonder at the
multitudes "loving death.'n9 Pity — pray for them — "pull them
out of the fire."20 Adore the riches and power of Sovereign grace,
which has saved you from ruin, and brought you to righteousness
— to life — to salvation.

CHAPTEK XIII.
1 . A wise son heareih his father's instruction : but a scorner heareth not rebuke.
Such a wise son in filial reverence was Solomon himself.21 The
connection however oi instruction with rebuke mainly points us to
that instruction, which is obtained by discipline.22 Here then we
turn to our great Exemplar. Was not he a wise son, when his ears
were opened to his Father's discipline ?23 How did he condescend
to this painful school to " learn obedience !"24 How good is it in
i ' 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. 6. 4 Isa. xxxv. 8.
5 Chap. viii. 35; x. 16; xi. 19. 6 John v. 24. Rom vi. 23. 7 Diodati.
8 Col. iii. 3. 9 J0hn xiv. 19. »° John viii. 51 ; xi. 25.
ii Rom. v. 21. 12 Rev. ii. 11 ; xx. 6. 13 Rom. viii. 10; v. 12. Gen. iii. 19.
14 Acts vii. 60. 1 Thess. iv. 14. is I Sam. xv. 32. » 1 Cor. xv. 55.
" Chap. xxi. 16. Rom. viii. 6. Eph. ii. 1. 1 Tim. v. 6.
¦8 Chap. ii. 16—18; v. 3—5; vii. 26, 27; ix. 18. Matt. vii. 13. Rom. vi. 21, 23.
is Chap. viii. 36. 2» Jude 23. 2[ Chap. iv. 1—4.
22 Chap. xii. 1. Schultens. « Isa. 1. 4, 5. ™ Heb. v. 8.

EXPOSITION OF THE BOOK OF PROVERBS. 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 instruction with deference, will soon take "the
scorner' s seat."i When rebuke becomes necessary, he hears it
not ;2 turns from it to his own course — at the extreme point from
wisdom ;3 on the brink of ruin ;4 carrying about him a fearful
mark of reprobation !5 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 long-suf
fering to an end,6 and my soul to destruction !7 ' From hardness
of heart, and contempt of thy word and commandment, Good Lord,
deliver me.'8
2. A man shall eat good by the fruit of his mouth: but the soul of the transgres
sors shall eat violence.
The first clause has been lately put before us.9 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 by the fruit 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." 10 We shall feed ourselves in the Christian
distribution of the heavenly manna.
The transgressor also eats the fruit of his mouth — yet not good-
His soul sets his tongue on a flame. He loves violence — and
therefore eats it to his own ruin.11 " Death as well as life are in
the power of the tongue."12 Let us look, that it be under the influ
ence of Divine grace, restrained from evii, disciplined for usefulness,
the fruitful instrument of our own happiness.
3. He that keepeth his mouth keepeth 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."13 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 Ais life, which is oft
in danger by much and wild talking.'14 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.ls — Though it be necessary to open our lips, yet to open them
i ps j. 1. 2 Chap. xv. 12. 3 Chap. i. 7, 8 ; xii. 1; xv. 5.
4 Chap xv 10; xxix. 1. 5 1 Sam. ii. 25. 6 2 Chron. xxxvi. 15, 16.
7 Jer v 3. Zeph. iii. 2. 8 Litany. 3 Chap. xii. 14. i° Can. i. 3.
" Psalm lxiv. 8. 12 Chap, xviii. 21. is Chap. iv. 23.
'4 Bishop Hall, Chap. xxi. 23. Psalm xxxiv. 12, 13. « James iii. 2, 3.

134 EXPOSITION OF THE BOOK OF PROVERBS.
wide — to let all come out— is a fearful hazards For if "in the
multitude of words there wanteth not sin,"2 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 tame 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,"4 and " grieved the Holy Comforter ?"5 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 desireih, and hath nothing : but the soui ef the dili
gent shall be made fat.
Another vivid contrast of the sluggard with the diligent !B —
The sluggard desires the gain of diligence without the diligence
that gains. He would be wise without study, and rich without
labor. His religion 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 desire without effort. 'He ever desireth ;
but he taketh no pains to get any thing.'7 He would fain go to
heaven, if a morning dream would carry him there. And many a
wish (alas ! — of prayer he knows nothing) he sighs for " the death
of the righteous."8 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 life. —
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 world9 — 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. 10 Useful habits are formed — dormant energy is
¦ Chap. x. 14; xii. 13; xviii. 7. Comp. 1 Sam. xxv. 10, 11, 33. 2 Chap. x. 19.
3 Psalm cxii. 3. 4 Eph. iv. 26, 27. 5 Ibid, verses 29, 30.
6 Chap. x. 4 ; xii. 24, 27. 7 Reformers' Notes. 8 Num. xxiii. 10.
8 Chap. x. 4; xii. 24; xxii. 29. 1° 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.1 . God honors the trading of talents, where he
has the full revenue of his gifts.2
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."4 " Be strong in the
grace that is in Christ Jesus."5 Let " the joy of the Lord be thy
strength."6 Then thy soul shall be made fat — healthful— vigor
ous — in all fruit and grace.7
5. 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.8 Peter lied.9 Yet David could say
— "I hate and abhor lying."10 He prayed to have it "removed
from him."u He would not suffer the "liar in his sight."12 Peter
in the painful remembrance of his sin earnestly shewed the happi
ness of departure from it.13 The child of god — though always a
sinner — maintains an holy antipathy against sin, — " What I hate.
that do I."14
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.15 He would rather suffer by truth, than sin by
lying.16 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"17 — 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.18
A wicked man 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.19 But however this be — shame
will be his " everlasting recompence."20
i Matt. xi. 12. 2 Ibid. xxv. 14—29. 3 Col. ii. 7. 4 John x. 10.
5 2 Tim. ii. 1. 6 Neh. viii. 10. 7 Psalm xcii. 12—14. Mal. iv. 2.
8 1 Sam. xxi. 2; xxvii. 9, 10. 3 Matt. xxvi. 70—74. w Psalm cxix. 163.
u Ibid. ver. 29. Comp. Chap. xxx. 8. i'2 Psalm ci. 7.
13 1 Pet. iii. 10, 11, also ii. 1. M Rom. vii. 15, 19.
15 Chap xii. 22. Comp. Rom. xii. 9. ls 1 Kings xxii. 12 — 23. Dan. iii. 14 — 22.
17 1 Thess. v. 22. 1S Psalm xix. 14; li. 15; cxii. 3. is 2 Kings v. 27.
2° Dan. xii. 2. Rev. xxi. 8.

136 EXPOSITION OF THE BOOK OF PROVERBS.
6. Righteousness keepeth him that is upright in the way: but wickedness over-
throweth 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 my God,"2 and keep me there. The many deviations even of
the children of God prove our need of Divine keeping. The fear
of man ;3 the flinching of the flesh from positive duty ;4 the grasp of
some desired object, ;5 tbe subtle allurements of sin6 — all these have
turned him out of the path ; embracing his Father's will in many
things ; in others preferring his own. Righteousness — steady con
formity to the mind of God — keeps the soul upright, and so keeps
it in the way.1 Not that we exalt it to any meritorious efficiency ;
or put it in the place of simply " looking unto Jesus"8 for life and
salvation. The Christian, while " walking in his integrity,"9
never loses his sense of sin, or forgets his need of mercy. Yet —
his "righteousness isa breast-plate"10 keeping him from many
assaults of sin,11 and covering him from threatening wrath.12 But
this is righteousness — not perfection — mixed with much cleaving
infirmity. Yet — blessed be God — the uprightness is accepted, and
the frailty is covered.11
But while ' saints are secured from ruin, sinners are secured for
ruin.'14 The sinner' s own wickedness overthroweth him.15 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.16
7. There is that 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 them17 — making themselves rich,
yet having nothing. Others will hide the real possession, lest they
should be robbed of it18 — making themselves poor, 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.19
The Church presents the counterpart of both these classes. —
The boasting Pharisee,20 the gifted Corinthian ;21 the proud beggar
ly Laodicean22 — all admire their nothing, as if it were great riches.
Others again make themselves poor vex "voluntary humility."
i Chap. xi. 3, 5, 6. 2 Ps. v. 8; xxvii. 11.
3 Gen. xii. 11—13; xx. 2. 4 j0hn i. 1—3. 5 Gen. xxvii. 19—24.
6 2 Sam. xi. 2. 1 Kings xi. 1—8. 7 psaim xxy. 21. » Heb. xii. 2.
3 Psalm xxvi. 11. i» 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,
16 Mullet's, (Peter) Commentary on Proverbs, 12ino., 1596.
17 Chap. xii. 9. L8 Eccl. vi. 1, 2. « Comp. 1 Tim. vi. 18.
28 Luke xviii. 11, 12. 21 1 Cor. iv. 8, 10. 22 Rev; „;. 17 18.

EXPOSITION OF THE BOOK OF PROVERBS. 137
Describing their whole course as unmingled sin, they deny the
Almighty 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. 1 Such disciples
— rich in their holy poverty — are honored of the Lord.2 ' 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.'3
8. The ransom of a man's life are his 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 man's riches may be the ransom
of his life. They may be the price of deliverance from his ene
mies.4 They may save hini from the punishment of the law,6 or
from imminent danger of his life.6 Yet if " money is a defence,"7
so also is often want of money. If " the rich man's wealth is his
strong city,"8 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.9 Had Isaac's
flocks been less numerous',10 or Jacob less prosperous,11 they would
not have heard so much rebuke from 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."12
His riches may be the ransom of his life. But " what shall he
give in exchange for his soul?"13 Too "precious" is it to be "re
deemed with corruptible silver and gold."14 So far as he is con
cerned, " it ceaseth forever."15 Praised be the Lord ! when all the
treasures of earth would have been beggared in the ransom, the
riches of heaven were freely poured out.16 The blood of the Son
i 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. 4 2 Kings xviii. 13, 16.
5 Ex. xxi. 29, 30. Comp. Chap. vi. 35.
6 Jer. xii. 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.
7 Ecc. vii. 12. 8 Chap. x. 15.
8 2 Kings xxiv. 14; xxv. 12. Jer. xxxix. 9, 10. i° Gen. xxvi. 13 — 25.
ii Ibid. xxxi. 1, 2. i2 Luke xii. 15. 13 Matt. xvi. 26.
14 1 Pet. i. 18. i5 Psalm xlix. 6—9. i« 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 — " Deliver him from going down to the pit ; I have found
a ransom."1
9. The light of the righteous rejoiceth : but the lamp of the liicked shall be put
out. Who can estimate the worth of a Christian's bright shining lightl2
Happy in his own soul, like his counterpart in the heavens, he
sheds a joyous light around him.3 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 ;"4 and that day will
never set.5 Sometimes it may be obscured, but only that it may
break out more gloriously ;6 and soon will it be a day without a
cloud.7 But it is the light of the righteous that rejoiceth. Sin therefore
will bring 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 lamp, a cold profession of the name of
religion. But, being without oil, it will soon be put out.3 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."9
10. Only by pride cometh contention: but with the weil advised is wisdom.
Most accurately is contention here traced to its proper source.i°
All the crudities of the day — all the novelties of doctrine producing
contention11 — originate in the proud swelling of the fleshly mind."12
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 ;13 the revolt from
authority14 or sound doctrine ;15 party spirit, with the pride of know
ledge and gifts16 — 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 ior
the faith,"17 though it be with our own compromising brethren.18 But
i Job xxxiii. 24. 2 Matt. v. 14—16. Phil. ii. 14—16.
3 Chap. iv. 18, with Psalm xix. 5. ¦¦ 4 Chap. iv. 18, ut supra.
5 Isa. Ix. 19, 20. 5 Micah vii. 8. 7 isa. xxxv. 10. Rev. xxi. 23, 24.
8 Job xviii. 5, 6; xxi. 17. Chap. xx. 20; xxiv. 17. Matt. xxv. 3, 8.
8 Ps. xlix. 17—19. Matt. xxii. 13. Jude 13. i° Chap, xxviii. 25.
» I Tim. i. 4. 2 Tim. ii. 23. 12 Col. ii. 18. 1 Tim. vi. 3, 4.
« Matt, xviii. 1—4; xx. 20—24. 3 John 9, 10. » Num. xii. 1—3.
¦5 2 Tim. iv. 3, 4. « 1 Cor. i. 11, 12; iii. 3, 4, with iv. 8.
l" Gal. ii. 5. 1 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 I1
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.'2
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.3 In the wide
field of the world we may well ask — " From whence come wars
and fightings among you ? Come they not from this lust?"4 Often
has wounded pride5 — -even without any proved injury6 — 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 — well-advised — there is the wisdom that is from above,
" which is first pure, then peaceable."7 Many a rising contention
has it quelled.8 "Let nothing be done through strife or vain-glory ;
but in lowliness of mind let each esteem other better than them
selves."9 Christian wisdom will keep us within our own line ;
knowing our own measure and bounds;10 and — whatever be our
place, parts or gifts — humble, active, loving, constant, thankful, in
the improvement of them.
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;11 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;"12 that the treasure is "put into a bag with
holes;"13 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.14 ' All that man can have, we have
it on this condition ; to use it, to have it, to lay it out, to lay it
i Acts xv. 37—39. 2 Scott in loco. 3 1 Cor. vi. 7. 4 Jam. iv. 1 .
s JuJu-es xii. I — 6. 6 2 Kings xiv. 10. 7 James iii. 17, with 14 — 16.
8 Gen" xiii 7 — 1 1. Judges viii. 1 — 3. 1 Kings xii. 22 — 24. Acts vi. 1—6.
9 Phil.' ii. 3. i» 2 Cor. x. 13-16.
u The interpolation of our translators is uncalled for, and misleads the reader. The
word ' vain 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, 20.

140 EXPOSITION OF THE BOOK OF PROVERBS.
down unto the honor of our Master, from whose bounty we re
ceived it.'1 The Lord deliver us from the guilt of wasting on vanity
what is due to Himself !
12. Hope deferred maketh the heart sick: but when 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 maketh the heart sick.2 Yet when the desire — the
fulfilment of the hope — cometh, what a tree of life it is — so revi
ving — so invigorating !3
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.4 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 !5 What
was it, " when the Lord turned again the captivity of Zion, and
they were like unto them that dream !"6 What was it to old Si
meon and the waiting remnant, when the desire of all nations
came F What to the disciples, when at the manifestation of their
risen Lord, their sickening hearts "believed not for joy, and won
dered !"8 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 !9
To come to more personal experience. Such was the trial of
faith, appointed for our beloved Lord. Such was the joyful issue.10
Many a waiting, sickening heart has been thus refreshed from a
tree of life.11 But what will be the joy of the grand consummation
oihope !12 " The earnest expectation of the creation waiteth for the
manifestation of the sons of God."13 Time seems long — trials heavy
— hearts failing. But — " yet a little while, and he that shall come,
will come, and will not tarry."14 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.15 One moment clad in
the rags of the flesh ; " in the twinkling of an eye" arrayed in the
glory of the Saviour's image.16 " Come, Lord Jesus ! Come
quickly."17 i Swinnock's True Christian, 4to. 1663. p. 169. 2 ps. cxix. 82, 123 ; cxliii. 6, 7.
3 Verse 19. 4 Eccl. ii. 1—11. 5 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. 8 Acts xii. 5, 12—16.
" Psalm xxii. 1—3, with 22—25 ; lxix. 1—3, with 30—35.
ii Ibid. xiii. 12 Rom. viii. 23—25. 2 Cor. v. 1—4.
is 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. i7 Rev. xxii. 20.

EXPOSITION OF THE BOOK OF PROVERBS. 141
13. Whoso despiseth the word shall be destroyed: but 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 presumptuous despiser
of his word cannot escape. The world before the flood was the
object of his long-suffering. " A preacher of righteousness" warned
them of their danger. But the despisers provoked their own ruin.1
Pharaoh, often provoked — sometimes half-resolved — yet at length
despising the word, was destroyed.2 Jehoiakim's daring rebellion
met its righteous recompence.3 The warnings 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."4
Let God and his word be our fear, not our terror. The heart
can never be right, till it fears the commandment above every
earthly consideration. The slave fears the penalty; the child the
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."5 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 word."6
14. The law of the wise is a fountain of life, to depart from the snares of death.
Reverence to God's commandment has just been enforced.
The blessing of the law or instruction7 of the wise is here shown.
It is as a fountain of life,8 to a teachable and thirsting heart. It is as
a grand conservative principle in a world full oi 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.9 The law
of the wise — his instruction with all the authority of a law —
applies it. This was David's seasonable instruction to Solomon10 —
Solomon's to us.11 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."12 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."13 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
i 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. lxvi. 2. Comp. Ezra x. 2. 7 Chap. iii. 1 ; iv. 2. 8 Chap. x. 11.
3 Psalm xvii. 4; cxix. 9, 11. w Chap. iv. 4—12.
» Chap. v. 1—13 ; vii. 24—27. 12 1 Tim. vi. 9—11. 13 2 Tim. ii. 24—26.

142 EXPOSITION OF THE BOOK OF PROVERBS.
law of the wise to keep thy path in safety. " Ponder the path of
thy feet, and let all thy ways be established."!
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.2 Natural conviction is often constrained to do
homage to it, as the image of God stamped upon his servants.3
The histories of Joseph,4 Samuel,5 David,6 Daniel7 — testify, that
it giveth favor. Our blessed Lord, as "he increased in wisdom,
increased also in favor both with God and man."8 Thus the
way of wisdom with all its crosses, is cheered with sunshine.
Can we say this of the way of transgressors 7 They dream of
a flowery path ; but they make to themselves a hard way.
'Wicked men live under a hard taskmaster.'9 His work is
drudgery indeed.10 Men fight their way to hell, as they do to
heaven11 — "through much tribulation." Sinful affections must be
a source of pain. The continual warfare with conscience,12 the
absence of peace,13 the sting of sin,14 the certainty of destruction15 —
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,16 the rich portion of godliness for both worlds.17
The way of transgressors is hard. The end of that way is death.18
The taskmaster will have his full " tale" of work. The paymas
ter will pay down the well-earned wages to the uttermost farthing
— Death eternal.19
16. Every prudent man dealeth with knowledge; but a fool layeth open (spread-
eth, Marg.), his folly.
How often is even valuable knowledge flittered 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.20 And how wide is the sphere for trading with this re
sponsible talent ? In daily life it provides against foreseen dangers,21
as it makes a way to escape in appointed difficulties.22 Not less useful
is it in the family economy — in the training of children;23 in the
" guidance of affairs ;"24 in looking well to household occupations.25
• Chap. iv. 26. 2 Psalm cxi. 10.
3 Chap. iii. 3, 4; xiv. 35; xvi. 7. Deut. iv. 6. 4 Gen. xii. 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, Acts
xxvii. 43 ; xxviii. 2. Comp. Rom. xiv. 18.
8 Luke ii. 52. s Caryl on Job xv. 20.
i° Isa v. 18; xlvii. 13; lvii. 10. Jer. ix.5. » Acts xiv. 22.
¦2 Ibid. ix. 4. 13 Isa. lvii. 20. 21 ; lix. 8.
ii Chap, xxiii. 29— 32. Gen. iv. 11— 15. Jer. ii. 1 7— 1 9. 15 Isa. ix. 7.
¦6 Chap. iii. 17. " 1 Tim. iv. 8. i8 Matt. vii. 13. Rom. vi. 21.
13 Rom. vi. 23. 2° Chap. xv. 2. 21 Chap. xxii. 3. Gen. xxxii. 4, 5.
22 Acts xvi. 37, 38 ; xxii. 25 ; xxiii. 7. 23 judg. xiii. 8, 12.
24 Chap. xiv. 1. Ps. cxii. 5. ® Chap. xxxi. 27?

EXPOSITION OF THE BOOK OF PROVERBS. 143
Must we not also deal with it in the Church— in a wise accom
modation to circumstances,1 in the conviction of gainsay ers;2 in
forbearing with the prejudices of the weak ;3 in the exercise of
Christian admonition ?4 The want of it is the source of an unstable
profession. In understanding we are children, not men."5 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;7 to mark seasonable times of reproof;8 and
to refrain from needless offence.9 Nay — even in the political
world what need have we of " understanding of the times, to know
what Israel ought to do!"10 Thus to deal with knowledge in
the diversified application, is the responsibility of a prudent man
of God.11
In the want of this prudence — the fool layeth open his folly.
He pours out his wrath.12 He vaunts out his vanity.13 He ex
poses his thoughtlessness.14 He exercises no judgment,15 and fills
his sphere of influence with mischief.
Let us study the minute details of our Master's well-filled life.
He shall deal prudently16 — This was his distinctive character.
The Spirit oi prudence was the furniture for his work.17 How
gloriously did it shine forth in the confounding of his enemies,18
and in tender sympathy with his afflicted people !19 How good is
it to have our knowledge disciplined by his teaching, and consecra
ted to his service !
17. A wicked messenger falleth into mischief: but a faithful ambassador is
health. A messenger proves his character by his neglect or discharge of
his trust. A wicked messenger betrays his trust,20 damages his
master,21 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
mischief22 Eliezer, " shewing all good fidelity," was blessed in
himself, and health to his master.23
But to speak of the messenger and ambassador of the Lord.24
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;
¦ 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.
3 Neh. ii. 5. Speaking of his land before a heathen King, in reference, not to the
God of Israel, but to the sepulchre of his fathers.
io 1 Chron. xii. 32. Comp. Esth. i. 13. " Chap. xiv. 8, 15.
I2 Chap. xii. 16. 1 Sam. xxv. 10, 11, 17, 25. 13 1 Sam. xvii. 44.
« Luke xiv. 28—32. 15 Chap, xviii. 13. is Isa. Iii. 14.
17 Ibid. xi. 3. i8 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.
s* Mal. ii. 7. 2 Cor. v. 20.

144 EXPOSITION 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, i
Faithfulness marks the true ambassador.2 He "shuns not
to declare the whole counsel of God ;"3 not obtruding offensive
truths in unnatural prominence ; but not withholding them in their
just scriptural proportion. He condescends to the capacities of his
people ; but he will not, humor their prejudices or antipathies. He
" handles not the word of God deceitfully ; but by manifestation of
the truth he commends himself to every man's conscience in the
sight of God."4 " The tongue of such an ambassador" is health5
— both to himself and to his people.6 " The wilderness rejoices"
under his fertilizing blessing ;7 and the burst of joy and peace is
heard on every side — " How beautiful upon the mountains are the
feet of him, that bringeth goud things, that publisheth peace !"8
18. Poverty and shame shall be to him that refuseth instruction; but he that re
gardeth reproof shall be honored.
The instruction of discipline is God's ordinance. Little do those
who refuse it know, what a blessing they cast away !9 Poverty
and shame are often the Lord's rod for his wayward children10 —
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."11 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."12 Know your besetting temptation
— "as the horse and the mule"13 — impatient of restraint. If the
remonstrance of parents, friend, ministers be slighted, all may
end in poverty and shame — embittered with the poignant sting
of death-bed remorse. H
But here is honor contrasted with shame. For reverently to
regard reproof will ensure honor from man.15 Honor from God
will be abundant. " If ye endure chastisement, God dealeth with
you as with sons."16 Humbled under his reproof — raised to his
throne.17 To have our ears opened to receive discipline is to walk
in the path of life and happiness,18 — the honor of conformity to our
Divine Saviour.19 Man's pride deems it a degradation to receive
reproof. God counts it " brutish to hate it."20 Which judgment is
according to truth and right?
1 9. The desire accomplished is sweet to the soul : but it is abomination to fools
to depart from evit.
i 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. 8 ibid. Iii. 7. 8 Heb. xii. 10, 11.
io Chap. vi. 9, 11. Isa. Ixv. 11, 12. Luke xv. 12—16.
ii 1 John ii. 16. 12 Job xi. 12. 13 Psalm xxxii. 9.
» Chap. v. 9—14. 15 Chap. xxv. 12. « Heb. xii. 7.
« James iv. 10. 1 Peter v. 6. Is Chap. vi. 23. Job xxxvi. 8—10.
13 Isa. 1. 4, 5. Heb. v. 8. 20 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"i — As that
is " only good," it " will be granted,"2 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."3 May not all enjoy this sweetness ? All might — but all will not
—be happy. 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.4 - 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 walketh with wise men shall 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 mould from their society.
It is not left to us to determine whether there shallA>e 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."5 See here the blessing of living in a
godly family— hearkening daily to " the wise man's learning,"6 or
in membership with a Church, where each imparts from his store
for the increase and edifying of the body.7 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 !"8 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 walk with the wise—
" As the Lord liveth, and as my soul liveth, I will not leave thee."9
Joash, while he walked with his wise guardian, was wise. But
when after his guardian's death, he became a companion of fools,
he was destroyed.10 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
i See on verse 12. 2 Chap. xi. 23; x. 24. 3 Ps. xvii 15. 4 chap. xv. 21.
5 Zech. viii. 23. 6 Chap. xvi. 23. 1 Kings x. 8.
7 Eph. iv. 15, 16. Acts ii. 42. Heb. x. 24.
8 Psalm cxix. 63. Comp. xxvi. 4, 5. Chap. ii. 20.
8 2 Kings ii. 4. Comp. Psalm cxix. 1 1 5. io 2 Chron. xxiv.
" 1 Cor. xv. 33. Comp. 2 Kings xvii. 1 5. Ps. 1. 18—21 ; cvi. 28, 29, 35, 36. Jer. ii. 5.
19

146 EXPOSITION OF THE BOOK OF PROVERBS.
of God — the cover from sin1 — is weakened. The hold on the great
hopes of the gospel is relaxed. Other objects gain the ascendency,
and the ruin is complete. And when — we might ask — have the
godly companied with fools, without injury to their profession, and
hazard to their souls ?2 If we can live in a worldly element, with
out feeling out of our own element ; if we can breathe a tainted
atmosphere without sensibility of infection ; if we can familiarize
ourselves with the absence of religion in the ordinary intercourse
of life, is there no ground of alarm, lest unsubdued worldliness
should be regaining dominion ?
The first warning to sinners just plucked out of the fire, was — ¦
" Save yourselves from this untoward generation."3 And to the
end of the path the rule will be — " Have no fellowship with the
unfruitful works of darkness, but rather reprove them."4 Connec
tion we must often have with them.5 But let our delight be with
the saints of God.6 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 pursueth sinnirs ; but to the righteous good shall be repaid.
' Sinners are sure to find evil at last — righteous, good.'1 The
histories of sin from the beginning — Cain,8 Achan,9 Abimelech,1*
Ahab,11 and his wicked wife,12 with many others, are solemn de
monstrations, that evil pursueth sinners, even when they seem to
have found a refuge.13 The delay even of centuries does not
weaken the certainty.14 As sure as the shadow follows the sub
stance,15 as the avenger of blood pursued the manslayer — "evil
shall hunt the violent man to overthrow him."16 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.'17 And then, though "the iniquity of his heels compasseth
him about,"18 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.19 And how dearly are his mo
mentary pleasures purchased at the cost of eternity !20
Yet not more certain is the evil that pursueth sinners, than the
good which shall be repaid to the righteous.21 The one follows
l Gen. xxxix. 9. Neh. v. 15. 2 2 Chron. xviii. 3, 31 ; xix. 2.
3 Afets ii. 40. 4 Eph. v. 11. Comp. Chap. xiv. 7. 2 Cor. vi. 14—16.
5 1 Cor. v. 10. " Psalm xvi. 3. 7 Jermin in loco.
8 Gen. iv. 10—13. 3 Josh. vii. 20—26. » Judges ix. 24, 56, 57.
¦1 1 Kings xxi. 19; xxii. 38. 2 Kings ix. 26.
12 1 Kings xxi. 23. 2 Kings ix. 30—36. " 1 Kings ii. 28—31.
¦4 Ex. xvii. 14. 1 Sam. xv. 3—7^ 15 Num. xxxv. 19.
uPsalmcxl.il. Comp. Chap. xi. 19, 21. Acts xxviii. 4.
17 Lavater in loco. i8 Psalm xlix. 5.
¦9 Deut. xxix. 19, 20. Job xi. 18, 20. 1 Thess. v/3.
20 Ecc. xi. 9. 2i Isa. iii. 10, 11. Rom. ii 6—10.

EXPOSITION OF THE BOOK OF PROVERBS. 147
in just retribution. The other is the reward of grace. Not the
smallest good — even "a cup of cold water to a disciple," ' or ho
nor shown to his servants2 — shall be without its payment.3 And
if a single act is thus remembered, much more " a course — a fight"
—held out to the end.4 How manifestly is this the constitution of
grace ; that, when perfect obedience can claim no recompence,5
such unworthy defiled work, should be so honored with an infinite,
overwhelming acceptance !
22. A good man leavelh an inheritance to his children's children: and the wealth
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 ho 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 — instead of being laid up
for the just — descends to his posterity for successive generations.6
Yet Scripture gives many examples of this dispensation of Provi
dence, showing the blessing of personal godliness to unborn pos
terity. Abraham left his covenanted inheritance to his children's
children.7 Caleb's children inherited their father's possession.8
"Although David's house was not so with God" as he could have
desired; yet his lamp continued to burn for upwards of seventeen
generations.9 Often also has the Divine blessing upon the dis
creet guidance of his affairs,10 and the special promise to Christian
liberality,11 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 ;1! 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.-'13
But the good man's inheritance is also increased from the wealth
of the sinner. Laban's wealth was laid up for Jacob ;14 the spoils,
of Egypt15 and Canaan16 for Israel ; Haman's wealth for Esther and
Mordecai.17 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.19 Probably therefore the fulfilment
1 Matt. x. 42. 2 Ibid. v. 41. 1 Kings xvii. 16—23. 2 Kings iv. 17—37.
3 Heb. vi. 10. 4 2 Tim. iv. 7, 8. 5 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.
8 2 Sam. xxiii. 5, with 1 Kings xv. 4. 2 Chron. xxi. 7; xxiii. 3.
i" Psalm cxii. 5. " Chap. iii. 9, 10; xi. 24. 12 John i. 13.
13 Ps. Ixxviii. 5, 6; xiv. 16. » Gen. xxxi. 1, 9, 16. ¦* Ex. xii. 35, 36.
•6 Jos. viii. 27; xi. 14. Psalm cv. 44. " Esth. viii. 1, 2.
18 Chap, xxviii. 8. Job xxvii 13, 16, 17. « Isa. lxi. 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.1
23. Much food is in the tillage of tlie poor : but there is that is destroyed for
want of judgment.
The produce of the soil is the fruit of industry.2 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.3 Indeed, for want of prudent management the richest til
lage may 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.4 Solomon's prudent administration of
his household restrained waste and extravagance.5 Even our
Divine Master, in the distribution of the food, directed that " the
fragments should be gathered up, that nothing be lost,"6 or de
stroyed for want of care and judgment.
But what is the practical and extended application ? If talents
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 oifood. 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 'thai spareth his rod hateth his son : but he that loveth him, chasteneth
him 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 rod— " What son is he, whom the father chasteneth not?"7
Is the rod the proof of his hatred 7 " Whom the Lord loveth, he
chasteneth.'" Nay — he gives us his Divine judgment — He 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 indulgence of vicious habits and a wayward will — so
i Eccl. ii. 26. 2 chap. xii. 11 ; xiv. 4. Gen. iii. 19.
3 Chap. xxiv. 30, 34. 4 Gen. xii. 33—36, 46—49.
5 1 Kings iv. 27, 28. 6 John vi. 14. 7 Heb. xii. 7.
8 Ibid. v. 6. Deut. viii. 5. Rev. iii, 19.

EXPOSITION OF THE BOOK OF PROVERBS. 149
surely issuing in bitter sorrow?1 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."2 All choose,
from the first dawn of reason, the broad road of destruction.3 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.4 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,5 even
while he dares " not spare him for his crying."6 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.1 Satan begins with
the infant in arms!8 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.9 A child, early trained by parental discipline,
will probably preserve the wholesome influence to the end of life.
But fearful indeed is the 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."10
25. The righteous ealelh io 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."11 Temporal blessings are assured —
so far as they are really good for him ; whether little or much—
i 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. Psalm xciv. 12; cxix. 67, 71.
5 Ps. ciii. 13. 6 Chap. xix. 18. Eccl us. xxx. 1. 7 Ibid.
8 Psalm lviii. 3. Isa. xlviii. 8. 8 Ecclus. xxx. 11, 12.
Principiis obsta ; sero medicina paratur,
Cum mala per longas convaluere moras. — Ovid.
io Lam. iii. 27. " Chap. xii. 26.

150 , EXPOSITION OF THE BOOK OF PROVERBS.
enough to satisfy his Wants, not to "fulfil his lusts."1 Indeed 'he
can never want a sufficiency, because his Sesires are moderate, and
he makes a temperate use of God's blessings.'2 He therefore shall
eat to his satisfying, while the wicked shall want. Jacob was fed
with the best of the land, while the Egyptians were destitute3
Elijah was fed — first by ravens, afterwards by a widow, when the
wicked nation were in extremity.4 The fare of the 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 ?5 And — as to higher
food and heavenly satisfaction — Christ is a substitute for every
thing — nothing for him. — '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?'6
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.7 So full is the ungodly heart of in
satiable cravings !8 But how intolerable will be this conscious
want throughout eternity, when a drop of water to cool the torment
ed tongue shall be denied !9

CHAPTER XIV.
1 . Every wise 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.10
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 world,
but in the Church of God. Her household order combines econo
my with liberality ;u strict integrity in the fear of God.12 Thus,
as godly servants bring a blessing to the house,13 so does the wise
woman build her house14 under the blessing of God, ' establishing it
in a firm and durable state.'15 Who can estimate the worth of a
Christian mother — a Hannah16 — an Eunice?17
i Chap. x. 3. Ps. xxxiv. 10 ; xxxvii. 3, 18. 2 Bishop Patrick.
3 Gen. xlvii. 11—13. 4 t Kings xvii. 1—11 ; xviii. 5. 5 Dan. i. 12—16.
6 Luther on Psalm cxxxii. 16. Comp. Psalm xxxvi. 8. John vi. 35, 55.
7 I Kings xxi. 1—4. Job xx. 20—22.
8 Psalm xvii. 14. Isa. lxv. 13, 14. Hos. iv. 10. Mic. vi. 14.
8 Luke xvi. 24. i° Chap. xii. 4. u Chap. xxxi. 13, 18, 27.
12 Ibid. ver. 30. 13 Gen. xxx. 27; xxxix. 5. " Chap. xxiv. 3—5.
15 Diodati. Chap. xxxi. 28—31. n 1 Sam. i. 27, 28. » 2 Tim. i. 5 ; 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 doing — or rather the undoing — of
her own hands. In proportion to her power and influence is her
capability of family mischief. Such was Jezebel— the destroyer of
her house.1
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 !2
2. He that waiketh in his uprightness feareth the Lord: but he that is perverse
in his ways, despiseih him.
There can be no stream without the fountain. Grace in the
heart is the spring of the upright walk.3 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,"4 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."5 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 be perverse before him.6 Does he remember — •
or does he know — while, he slumbers in the delusion of external
decency, that the allowed supremacy of any earthly object,7 or the
indulgence of a secret lust8 — 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 wise shall pre
serve him.
How many figures does the wise man employ to shew the de
structive evils of the tongue !9 Here it is a rod10 — a rod of pride.
The rod in the mouth is often sharper than the rod in the hand.
Sometimes it strikes against God11 — sometimes it is "the rod of his
anger"12 against his people permitted,13 yet restrained.14 Always
in the end is it the rod for the fool himself.15 Yet when the heart
is humbled, and filled with wisdom, the tongue becomes the pre-
i 1 Kings xvi. 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.' r
3 Chap. iv. 23. Matt. xii. 33. 4 chap, xxiii. 17. 5 Phil. iv. 8.
8 Luke xvi. 14, 15. 7 i Sam. ii. 29, 30. 8 2 Sam. xii. 9, 10.
3 Jer. xviii. 18. i° Ezek. vii. 10, 11.
u Ex. v. 2. Psalm xii. 3, 4. 2 Kings xix. 10—13. 12 isa. x. 5—14.
13 Rev. xiii. 5, 6. M Ps. cxxv. 3. 15 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.2
Were this iron rod to rule the earth, who could tolerate the
abodes of men?3 But adored be the grace, which converts this
unruly boasting member of unrighteousness, to be " an instrument
of righteousness unto God !"4
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.5 Where,
therefore, no oxen are, to till the ground, the crib is clean.6 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 husbandly, in order to an abundant harvest. Let the ox be
put to his work, and much increase will be by his strength.1 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 effectiveness.8
" In all labor" — both in the natural and spiritual husbandry —
" there is profit,."9 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 witness is moved neither by entreaties nor bribes,
neither by promises nor threats, to swerve from truth. He is the
man to trust. He will not lie. But a false witness has lost all
principle of truth. He will utter lies — without any inducement
but his own interest or pleasure. Flee from his very breath.10
The faithful witness answers God's requirements.11 He is there
fore his delight..12 He is the citizen of the heavenly Zion,13 and the
ornament of Godliness.14 In the Sacred office he will not lie. His
spirit is firm and independent.15 His message is full and transpa
rent truth.16 But the false witness is a true child of "the father
of lies."17 Awful indeed is his utterance in common life ;18 more
awful in the profession of the gospel ;19 awful beyond conception in
the Sanctuary.20 A minister of God in his commission — a Minister
of Satan in his work,21 delivering a lying message ; " subverting
the gospel of Christ,"22 to the destruction of his people, to the dou
ble destruction of his own soul.
i Chap. xii. 6. 2 j0b v. 21. Psalm xxxi. 19, 20. 3 Psalm lvii. 4; cxx. 5—7.
4 Rom. vi. 13. 5 Deut. xxii. 10; xxv. 4. 1 Kings xix. 19. Job i. 3, 14.
6 See Amos iv. 6. 7 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,
seem to warrant this application of the proverb.
3 Verse 23. io Chap. xxv. 19. " Psalm li. 6.
12 John i. 47. 13 Psalm xv. 2; xxiv. 3, 4. Isa. xxxiii. 15—17.
14 Phil. iv. 8. is Acts xxvi. i6 1 Thess. ii. 3, 4.
17 John viii. 44. 1 Kings xxi. 13. Comp. verse 25. 18 Chap. vi. 19 ; xxv. 18.
¦s Acts v. 1—4. 20 Jer, v. 31. Ezra xiii. 4_!6. 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
fruit1. 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.2
6. A scorner seekeih wisdom, and findeth it not : but knowledge is easy unto
him that understandeth.
What then? Is the promise belied — "He that seeketh find
eth ?"3 The failure lies at the scorner's own door. He seeks in
deed, but without seriousness ;4 without honesty of purpose ;5
without delight ;6 for his own interest.7 He 'finds therefore matter
enough for his humor, but none for his instruction !'8 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.9 No wonder that
while he makes an effort to seek, he findeth not.10 He seeks his ob
ject, but neglects the means, and perishes in the scornfuhwss of
his own unbelief.11
To another class of seekers knowledge is easy.12 The Ethio
pian Eunuch gathered his knowledge from simplicity.13 God gave
him a ready will, a right taste ; and in " doing his will he knew
his doctrine."14 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."15
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."16 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."17
7. Go from the presence of a foolish man, when thou perceivest not in him the
lips of knowledge.
Fellowship with the ungodly is absolutely forbidden. And it is
never safe to contradict a plain command.18 Let us labor to win
their souls to Christ. But the rule of prudence directs — " Cast not
your fjearls before swine." ' Avoid' — says the holy Leighton — ' the
mixture of an irreverent commonness of speaking of holy things
i Matt. vii. 17, 18; xii. 33. Comp. Chap. xii. 17. 2 Luke xvi. 10.
3 Matt. vii. 7, 8. Isa. xiv. 19. i John xviii. 38.
5 Jer. xiii. 1—3; xliii. 1 — 4. Ezra xiv. 1—4.; xx. 1—3. Matt. xxii. 15, 16.
6 Chap. xvii. 16; xviii. 2. 7 Acts viii. 18—23.
8 Lord Bacon quoted by Bishop Patrick. 9 Rom. ix. 31, 32; x. 3.
i° Chap. xxiv. 7. 2 Tim. iii. 7. " I Cor. iii. 19. i2 Chap. viii. 9; xvii. 24.
13 Acts viii. 27 — 39. Comp. Psalm xix. 7; cxix. 130.
•4 John vii. 17. Matt. vi. 22. l5 Matt, xviii. 4. Comp. Ecc. xxxix.,24.
i6 Matt xi 25 26. " Deut. xxxiii. 3. i8 Chap. ix. 6. 2' Cor. vi. ,.. — 17.
20

154 EXPOSITION OF THE BOOK OF PROVERBS.
indifferently in all companies.'! Therefore — when we perceive not
in the foolish man the lips of knowledge — go from his presence.
Some may be called to dispute with him. But take care that the
call is clear. It is at least the safest path to despatch your busi
ness with him as . in 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.2
You may be foiled by specious reasonings. Beware of tampering
with your simplicity by the hazardous experiment how much poison
your constitution may bear.3 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.4
Commune much with his people. The very sight of a man of God
is refreshing.6
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."6 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
i Matt. vii. 6. Leighton in loco. Vol. iii. 2 Chap. xxvi. 4. 1 Tim. vi. 4. 5.
3 1 Cor. xv. 33. 4 psaim cxix. 114, 115. 5 Chap, xxvii. 9, 17.
6 Eccl. iii. 11.

EXPOSITION OF THE BOOK OF PROVERBS. 155
other men's matters ;"1 to be eager to understand our neighbor's
way,2 obscures the light upon our own. The true wisdom is to
understand what belongs to us personally and relatively.3 " As
God hath distributed to every man, so let him walk, and abide with
God."4 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,5 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 our 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.6 " A single eye" and a
sound heart will make our way plain.7 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.8 Their wisdom
of deceit is really folly. Gehazi's overreaching wisdom proved
folly in the end.9 Daniel's accusers " were taken in their own
craftiness."10 Ananias and Sapphira vainly endeavored to hide
their covetousness under the cover of liberality.11 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 with tlie 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?12 How did Christ sink under the load ? Shall we make a mock
at that, which was a crushing burden to the Son of God ? Go to
Gethsemane. Go to Calvary. Learn there what sin is.13 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 righteous — they cannot mock, like this hardened fool.
While ' he malfes himself merry with his sin, and scoffs at the re-
i 1 Pet. iv. 15. Comp. 1 Thess. iv. 11. 2 Thess. iii. 1 1, 12.
2 John xxi. 21 ,22. 3 1 Kings iii. 6 — 9. Eccl. viii. 5.
* 1 Cor. vii. 17, 20, 24. 5 Ex. xvii. 9—13.
5 Eph. v. 17. Col. i. 9, 10; iv. 12. 7 Matt. vi. 22.
8 French and Skinner's Translation of Proverbs.
8 2 Kings v. 20—27. 10 Dan. vi. 24. 1 Cor. iii. 19. " Acts v. 1—10.
12 Isa. xliii. 24. Jer. xliv. 4. Ezek. vi. 9. Amos ii. 13.
13 Matt. xxvi. 36, 38; xxvii. 45.

156 EXPOSITION OF THE BOOK OF PROVERBS.
proof and judgment which pertains thereunto ;n " they have the
mark of those that sigh and cry for the abominations of the land"
— the sure seal of the Lord's favor.2 Soon does the sport of the
fool come to an end. But here is favor unchangeable — abundant.
Our God looks over, pities, bears with, guides, loves, saves, eter
nally. What are crowns and kingdoms compared with such a
portion !
10. The heart knoweth its own bitterness : and a stranger doth not intermeddle
with his joy.
A graphical illustration of man's proper individuality ! " What
man knoweth the things of a man, save the spirit of a man
that is in him ?"3 The history of the soul is unseen by human
eyes ; but it is fully known and felt by the conscious subject. Each
knoweth his own bitterness — deep— interior.4 The most poignant
sufferings often arise from causes, which cannot be told to our dear
est friend.5 No two of us are framed alike ; and this diversity of
mind and character precludes a perfect reciprocity, even in the
warmest glow of human sympathy. Each only knows where the
heart is wrung. Each therefore must in a measure tread a solitary
path, and in that path often submit to be misunderstood. Hannah
— knowing her own bitterness — was rashly rebuked by him, who
ought to have been her Comforter.6 Gehazi harshly repelled the
Shunamite, through ignorance of her bitter sorrow.7 Job's friends,
from misconception, proved to be " miserable comforters — physicians
of no value."8
But think of Him — who made himself " a man of sorrows,"
that he might be " touched with the feeling of our infirmities."0
Here is perfect .sympathy. The heart's bitterness is experiment
ally known, and effectually relieved.10 Alive as he is to all our
sorrows,11 none of his members are too low for his highest and most
endearing thought. Into this bosom we may pour the tale of woe,
which no ear beside can receive. My Saviour ! Has my heart a
bitterness, that thou dost not know, that thou dost not feel with
me, and for which thou dost not provide a present cordial and
support ?
No less individual is the heart's joy. It lies deep within itself.
A stranger doth not' intermeddle with it. Michal could under
stand David's bravery — not his joy. She knew him as a man of
i Bishop Hall.
2 Ezek. ix. 4—6. 2 Kings xxii. 19, 20. Dan. ix. 4—21. See the contrast by God
himself. Isa. lxvi. 2 — 5.
3 1 Cor. ii. 11.
4 1 Kings viii. 38, 39. ' Every one is inwardly the only true and faithful judge of
his own joys and sorrows, and none else can truly perceive them.' — Diodati in loco.
'Each mind has an interior apartment of his own, into which none but itself and the Di
vinity can enter.' — Foster on a Man writing memoirs of himself, Letter vii.
5 Thus the Saviour separated himself even from his chosen disciples. Mark xiv.
32—35. 6 1 Sam. i. 10—13. 7 2 Kings iv. 27. 8 Job xiii. 4 ; xvi. 2.
3 Isa. liii. 3. Heb. iv. 15. « Isa. 1. 4, 5. " Ibid, lxiii. 9.

EXPOSITION OF THE BOOK OF PROVERBS. 157
war — not as a man of God.1 Indeed, joy is a plant in " a garden
enclosed" — a stream from " a fountain sealed."2 It is " the secret
of the Lord, which is with the righteous."3 It is the indwelling
" Comforter, whom the world cannot receive."4 Yes ! truly — that
is the highest joy, that lies covered from observation — that the man
hides in his own bosom. There is no noise or froth on the sur
face. But the waters flow deep from a Divine spring. Christ
takes the believer apart from the crowd, feeds him on hidden
manna,5 and makes him partaker of his own joy. Whatever cause
there may be for mourning, there is infinitely more ground for joy ;
and mourning will soon be ended forever.6
11. The house of the wicked shall be overthrown : but the tabernacle of the up
right shall- flourish.
The feeblest state of the upright is mor*e stable than the pros
perity of the wicked. They build a house. The earth is their
home, where they would settle, and take their rest. The upright
— knowing the uncertainty of earth, and seeking a better house —
only set up a tabernacle7 — weak and trembling. Yet the house is
overthrown, and the tabernacle flourishes.3 The strongest sup
port of man totters.9 The support of God to the weakest is Omni
potence.10 The eye of sense seems however to see the contrary —
the flourishing of the wicked, and the overthrow of the upright.
And a sore trial is it to the servant of God.11 But " we must walk
by faith, not by sight."12 " The sanctuary" — the word of God —
will explain. i3 Wait awhile. The great day will set all in order
before us, and show that "the Judge of all the earth doeth
right."i4 Meanwhile let us leave him to do his own work, and to
fulfil his own word in his own time.
12. There is a way which seemeth right unto a man : but the end thereof are the
ways of death.
The way of open ungodliness is manifestly wrong. 15 And who
can doubt the end ?16 But other paths in the broad road — seeming
ly right — are not less certainly in their end, the ways of death.
Thus does "the fool — right in his own eyes,"17 mistake death for
life. Indeed it is the fearful property of sin to hide its own cha
racter and tendency. The blindness increases in proportion to our
familiarity with it. Its victim "feedeth on ashes; a deceived
heart hath turned him aside, so that he cannot deliver his soul, nor
say, Is there not a lie in my right hand?"18
'Take care then' — as the saintly Leighton warns us — 'of sleep
ing unto death in carnal ease.'19 Look well to the foundation and
1 1 Sam. xviii. 13, 20, with 2 Sam. vi. 12—16.
2 Can. iv. 12. 3 Chap. iii. 32. Ps. xxv. 14. 4 John xiv. 16, 17.
5 Rev. ii. 17. 6 Isa. Ix. 20. ' Heb. xi. 9, 10.
8 Chap. iii. 33 ; x. 25 ; xii. 7. 8 Job viii. 15. Psalm xlix. 12.
10 Isa. xl. 29 ; xii. 10, 14—16. " Psalm lxxiii. Jer. xii. 1. 12 2 Cor. v. 7.
13 Psalm lxxiii. 16, 17. Comp. Job xviii. 14—17, 21.
" Gen. xviii. 25. Psalm lviii. 11. 15 1 Tim. v. 24. l6 1 Cor. vi. 9, 10.
" Chap. xii. 15 ; xvi. 2. 18 Isa. xliv. 20. is On 1 Pet. iii. 21.

158 EXPOSITION OF THE BOOK OF PROVERBS.
soundness of thy faith.1 Search carefully both thy Bible and thine
heart. Go to the Lord in prayer, and to his Ministers, to show
you the true way.2 " Prove thine own work."3 if not a bold re
bel against thy God — hast thou yielded freely thine heart to him ?
If thou be free from open wickedness, art thou not equally free
from vital godliness ? The most moral unrenewed professor is the
slave of sin. Terrible indeed will it be to meet the bridegroom
with a bright, but unfurnished lamp — to fall from high expecta
tions of heaven into the depths of hell !4 The Lord keep our eye
steadily on the end of our way, and make that end sure for heaven !
13. Even in laughter the heart is sorrowful: and the end of that mirth'is heavi
ness. Many a sigh is heaved amid the loud laughter of folly.5 As
soon might true joy be found in hell, as in the carnal heart. As
soon might we " gather grapes of thorns, or figs of thistles," as this
" fruit of the Spirit"6 from ' nature's barren soil.' As soon might
the tempest-tossed ocean be at rest, as the sinner's conscience.7
He may least in his prison, or dance in his chains. He may drink
away his trouble. But it is a vain show of happiness. Ask him
what is in his bosom. Is not his smile a counterfeit to hide a re
ality of woe ? The voice of conscience and experience will make
itself heard — " It is mad — what doeth it ?"8 If he has found a di
version from present trouble, has he found a cure from everlasting
misery ? It is far easier to drown conviction than to escape dam
nation. And to be merry for a day, and to be in torment for eter
nity — who would envy — who would not flee from — such a portion ?
Nor do we speak only of the coarse mirth of the vulgar. Take
the fullest cup of earth's best joys. What is this to satisfy desire,
to allay trouble, to meet eternity ? Even the present end of this
short-lived mirth is heaviness9 — sometimes so intolerable, that
death is fled to — as the cure of the anguish ; and to avoid the fear
of hell, the wretched sinner leaps into it.10 And at best eternity
will change the face of this mirth, when that will remain, which
would be the most desirable riddance — the sting of conscience, as
enduring, as the pleasures of sin were momentary.11
But the end of that mirth seems to imply another mirth with a
different end. Contrast the prodigal's mirth in the far country,
with his return to his father's house — " They began to be merry."1*
The fruit of carnal mirth ends in heaviness. Penitential sorrow
begets a mirth, that ends in everlasting joy.13 Lord ! choose mine
inheritance for me among thy weeping people.
14. The backslider in heart shall be filled with his own ways : and a good man
shall be satisfied from himself.
i 2 Cor. xiii. 5. 2 1 Sam. xii. 23. Mal. u. 7.
3 Gal. vi. 4. Ps. cxxxix. 23, 24. 4 Matt. xxv. 1—12. 5 Esth. v. 9—13.
8 Matt. vii. 16. 7 isa. lvii. 20, 21. 8 Eccl. ii. 2.
8 1 Kings i. 9, 41, 49. Dan. v. 3 — 6. Amos v. 3—7.
1° 2 Sam. xvii. 23. Matt, xxvii. 3—5. » Luke vi. 24 ; xvi. 21—24. Rom. vi. 21
¦2 Luke xv. 13—24. " Psalm cxxvi. 5, 6. Isa. xxxv. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 159

Every spot is not the leprosy. Every mark of sin does not prove
a backslider. "A man may be overtaken in a fault -,"1 or it may
be the sin of ignorance ;2 or sin abhorred, resisted, yet still cleav
ing.3 Backsliding implies a wilful step ; not always open ; but
the more dangerous, because hidden. Here was no open apostacy,
perhaps no tangible inconsistency. Nay— the man may be looked
up to as an eminent saint. Bujt he is a backslider in heart. A
secret canker of unwatchfulness, neglect, or indulgence, has insen
sibly " devoured his strength."4 The first step — instead of alarm
ing, and bringing him to secret weeping5 — hurried him onwards
from one liberty to another, till he lost all power of resistance.
His unsoundness was known to God long before it was manifested
to the Church. Before the matter of Uriah, indolence and secu
rity had probably unhinged the man of God, and laid him open to
the tempter.6 The backslider needs no other rod than his own
ways. To be filled with them — thus to become the fountain of
his own misery — is the most fearful of all Divine judgments.7
The good man is also filled from himself;3 yet not — as the
backslider — with misery, but with solid satisfaction. God has
given him a fountain fed from a higher fountain; a living spring
within himself;9 the witness of the Spirit;10 the life and joy of the
Heavenly Comforter ;u the rejoicing testimony of his conscience ;12
the assured hope of glory.13 This is not independent of God — the
one source of self-sufficiency. But it is Himself dwelling in the
heart, and filling it with his fulness. Let the sinner compare the
satisfaction of sin and godliness — the curse and the blessing — and
lift up his heart for the direction of a right choice.
15. The simple believeih every word: but the prudent man looketh weil to his
going. To believe every word of God is faith. To believe every word of
man is credulity. Faith is a principle of infinite moment. Eter
nal life and death hang upon it.14 But it must be grounded upon
evidence, and it can only be exercised according to the character
and measure of the evidence. An indiscriminate faith is therefore
fraught with mischief. Was not the world ruined by this simpli
city?15 Often since has it been the occasion of sin,16 and even of
downfall.17 Look at the fruit of this folly in the Church, when " our faith
stands in the wisdom of men, not in the power of God."18 Men be
come loose in fundamental principles. They are " carried about
with divers and strange doctrines," and never know '• the good
i Gal. vi. 1. ¦>- Lev. iv. 2. Num. xv. 22—29. Heb. v. 2; ix. 7.
* Rom. vii. 15—24. 4 Hosea vii. 9. Comp. Judg. xvi. 20. 5 Matt, xxvi. 75.
« 2 Sam. xi. I, 2. 7 Psalm xxxii. 3—5. Jer. ii. 19 ; iv. 18.
8 uvrapxii Phil. iv. 11, self-sufficiency. Comp. 2 Cor. ix. 8. — Gr.
8 John iv. 14. 10 Rom. viii. 16. 1 John v. 10. " John xiv. 16, 17.
12 2 Cor. i. 12. Comp. Gal. vi. 4. i3 Col, i. 27. Heb. x. 34.
14 Mark xvi. 16. John iii. 36. 15 Gen. iii. 1 — 6.
i« Ibid, xxxix. 19. 2 Sam. xvi. 1—4. Esth. iS. 8—11. " 1 Kings xiii. 11—19
is 1 Cor. ii. 5.

160 EXPOSITION OF THE BOOK OF PROVERBS.
thing of a heart established with grace."i The novelties of fancy,
accredited by some favorite name, readily pass for the revelation of
God. We do not thus sit down -to our food blindfolded ; not
knowing whether we take food or poison. But how ready men
are to drink of any cup that is presented to them, like children,
who think every thing good that is sweet. Thus are "unstable
souls beguiled" and corrupted from their simplicity.2 Errors —
never solitary — are built upon some partial, insulated, or perverted
truth. Excitement of feeling comes in the place of solid practical
principle. But the prudent looketh well to his going. Cautious considera
tion should mark our general conduct ; trying before we trust ;
never trusting an uncertain profession.3 Specially in the Church
— carefully ponder whom we follow. Sift the most plausible pre
tensions.4 Never set up great names against the Divine testimo
ny.5 Admit only the one standard ; like the noble Bereans, who
would not believe even an apostle's word, except it was confirmed
by the written testimony.6 Ask wisdom of God. Carefully regu
late the energy of religion by the Divine rule. Enlist feelings on
the side and under the direction of sound judgment. This pru
dent carefulness will exhibit a well-ordered Christian profession.
16. A wise man feareth, and departeth from evil : but the fool rageih, and is
confident. Fear is sometimes thought to be an unmanly principle. But
look at the terrible extent of the evil dreaded. Without — it is
vanity and disappointment.7 Within — it is the sting of guilt.8
Upward — we see the frown of God.9 Downward — everlasting
burnings.10 Surely then, to depart from this evil11 — yea — to fear
it worse than death12 — is true wisdom.
The fool however — stout and stubborn in his mind — never fears
till he falls. The voice of God is unheard amid the uproar of pas
sion, like a raving tempest. Bravely independent, he sits amid the
threatenings of God, as unalarmed, as Solomon amid his brazen
lions ; ' carried by his rash will, and blind passion, without appre
hending the end and issue of things,'13 His character is here drawn
to life. He rageth and is confident. Such a fool was Rehoboam.
when his self-willed confidence rejected the counsel of wisdom and
experience.14 Such a fool was the raging Assyrian, blindly con
fident in his own might, till the God whom he despised, turned him
back to his destruction. And will not the child of God bless his
Father's painful discipline, so needful to curb his raging will, and
bring down his high confidence ?15 "Thou hast chastised me, and
i Heb. xiii. 9. Comp. Eph. iv. 14. 2 Tim. iii. 7.
2 2 Pet. ii. 14. 2 Cor. xi. 3. 3 1 Sam. xxii. 22. Neh. vi. 2—4. John ii. 24.
4 1 Thess. v. 21. 1 John iv. 1. s isa. viii. 20. -« Acts xvii. II.
7 Rom. vi. 21. 8 Chap. xiii. 15. 1 Cor. xv. 56. 8 John iii. 36.
i° Psalm ix. 17. Mark ix. 44. " Gen. xxxix. 9, 10.
12 Dan. iii. 16—18 ; vi. 10. Comp. Luke xii. 4, 5.
!3 Diodati, 2 Chron. xxv. 15—20. " 1 Kings xii. 13—15.
15 2 Kings xix. 28—37.

EXPOSITION OF THE BOOK OF PROVERBS. 161
I was chastised, as a bullock unaccustomed to the yoke : turn thou
me, and I shall be turned ; for thou art the Lord my God."1
17. He that is soon angry dealeth foolishly : and a man of wicked devises is hated.
Different gradations of sin are here opposed to each other — the
sudden passion, and the deliberate purpose — the gust, and the con
tinuance of the storm. An hasty temper convicts us of foolish
ness before our fellow-men.2 What frightful mischief may be the
consequence of an angry word !3 How fearful did the " man after
God's own heart" suffer the fire to burst out.4 Who then — with
this example before us — will dare to let down the watch ? But
are these sins of temper matters of sorrow and humiliation ? Does
the remembrance of their cost to our crucified Friend exercise our
constant watchfulness and prayerful resistance ? Is not the rod of
our loving Father sometimes needful to bring conviction of their
guilty foolishness ?5 Oh ! for a rich vouchsafement of that " chari
ty, that is not easily provoked !"6 ' Let us give our hearts no rest,
until we have purged their gall, and tempered and seasoned them
with the sweetness and gentleness of our Lord and Saviour.'7
But sin grows from weakness to wilfulness. ' The first makes a
man contemptible — the second — abominable.'8 Wicked devices :9
cherished malice ;10 one act preparing for another; always aiming
at the uttermost11 — all this shows the true picture of man — " hate
ful, and hating one another."12 Such a man is hated of God, as
"an abomination."13 Man holds him up to his righteous scorn.14
Absalom's pillar — the monument of his name — is to this day
the object of universal contempt.15 The hatred of Hainan's wicked
devices is perpetuated from generation to generation.16 Why are
these warnings, if we regard them not? Our dignity is our likeness
to God ! What shame and degradation must there be in this con
trariety to him !
18. The simple inherit folly : but the prudent are crowned with knowledge.
The simple and prudent are again17 contrasted. The child of
Adam is born to folly.13 That is his inheritance. He " received it
by tradition from his fathers"19— yea — from his first father.20 So long
as he remains simple, he confirms his title. Unlike an earthly in
heritance, he cannot relinquish it. He holds it in life, and when
he "returns naked to the earth, from whence he came,"21 he stil'
holds it firm in death, and reaps its bitter fruits throughout eterni-
i Jer. xxxi. 18. 2 2 Kings v. 11—13.
3 Judg. xii. 1—6. Jam. iii. 5. 4 i Sam. xxv. 21. 5 Num. xx. 10—12.
6 1 Cor. xiii. 5. 7 Daille on Col. iii. 8. Comp. Col. iii. 13. 8 Diodati.
8 Psalm xxxvi. 2 — I; lxiv. 2—9. Isa. xxxii. 7. Jer. v. 26—29.
io Gen. iv. 8; xxvii. 41. 2 Sam. xiii. 22—29. " 2 Sam. xv. 2—12.
¦2 Titus iii. 3. 13 Chap. vi. 16—18. i4 Psalm Iii. 2—7.
15 Calmet mentions the habit of passing travellers throwing stones at Absalom's pillar,
to show their hatred of a son's rebellion against his father ; and that now the accumula
tion of stones hides the lower part of the monument. This tradition is confirmed by
recent travellers. ..
i6 Esth. iii. 6 ; ix. 23—28. » Verse 15 ; xii. 16. is Job xi. 12.
is 1 Pet i 18 20 Gen. v. 3. Psalm li. 5. 2i Job i. 21. 1 Tim. vi. 7.
21

162 EXPOSITION OF THE BOOK OF PROVERBS.
ty. Here is no injustice — no just cause of complaint. Sinner ! is
not wisdom freely offered to thee in asking for it?i Dost not thou
therefore continue simple only by thy wilful neglect? If knowl
edge is at hand, to be satisfied with ignorance, is to throw away a
talent of inestimable price. ' I confess' — says Doctor South — ' God
has no need of any man's learning ; but certainly then he has
much less need of his ignorance.'2 The prudent — instructed in
heavenly knowledge — are enabled to behold Divine objects in a
Divine light. Is not this knowledge therefore their crown — not of
laurel — not of perishing gold — but beautifying the man with all the
light, holiness, joy, and glory of life eternal? This is not a religion
of eccentric singularities — obscuring the glory of the Divine image.
Steady consistency is stamped upon it, such as enthrones its posses
sor in the conviction and regard even of those, who are unfriendly
to his principles.3 Thus " the wise" in this life, " inherit glory."4
What shall be their glory in eternity — sitting on the throne of God
— crowned with the hand of God himself !
19. The evil bow before the good; and the wicked at the gates of tlie righteous.
This is not the general rule of the present dispensation. Right
eous Lazarus bowed at the wicked man's gate.5 Thus faith is
tried,6 and the foundation of our heavenly hopes more deeply
grounded.7 And yet often has the very letter of the proverb been
verified. The Egyptians and Joseph's brethren bowed before Jo
seph ;3 the proud Pharaoh and his people before Moses ;9 Saul to
David;10 Jehoram and Naaman before Elisha ;u Haman before
Esther;12 the magistrates before the Apostles.13 More often still
is the spirit of this proverb illustrated in the constrained testimony
oi the wicked to the pre-eminence oi the righteous.14 The millen
nial era will exhibit a more glorious fulfilment.15 The grand con
summation will set all things right, and shed a Divine splendor
over this profound aphorism. " The upright shall have dominion
over the wicked in the morning.16 "The saints shall judge the
world."17 They shall then appear in their suitable rank, exalted
with their glorious Head over the whole creation.18 Oh! let the
sunshine of this glory irradiate every clouded morn. If this be not
enough to counterbalance the scorn of the ungodly, where is our
faith? Had we a clear apprehension of this glory, shoi^B we have
an eye for any thing else ? Would not all besides— jpxcept as it
had a reference to this day — be an utter impertinence ?
20. The poor is hated even of his own neighbor : but the rich hath many friends.
i James i. 5. 2 Sermon on I Kings xiii. 33, 34. Vol. 1.
3 1 Pet. ii. 12; iii. 16. 4 chap. iii. 35. 5 Luke xvi. 19—21.
6 Psalm lxxiii. 12— 17. 7 2 Cor. iv. 17, 18. Heb. x. 32— 34 ; xiii. 13, 14.
8 Gen. xii. 43 ; xiii. 6. 8 Ex. viii. 8 ; ix. 27, 28 ; xi. 8.
io 1 Sam. xxiv. 7—21 ; xxvi. 21. " 2 Kings iii. 12; v. 9. t2 Esth. vii. 7.
13 Acts xvi. 37—39. " Chap. xvi. 7. Rev. iii. 8, 9.
•5 Isa. xiv. 14 ; xlix. 23 ; lx. 14. Dan. vii. 22. Rev. xx. 4.
i" Psalm xlix. 14. Comp. Mal. iv. 1—3, also Wisd. v. 1—5. " 1 Cor. vi. 2.
is Rev. ii. 26—28 ; iii. 21.

EXPOSITION OF THE BOOK OF PROVERBS. 163
An humbling— but how common an illustration of native selfish
ness ! Sometimes however we hear of cheering exceptions. " Ruth
clave to Naomi" in her poverty ;J Jonathan to David, when strip
ped of royal favor.2 But too generally the poor — instead of being
pitied and comforted3 — is hated or neglected4 of his own neigh
bor.5 Yet the rich is not in a more enviable condition. He has
many friends indeed to his money and favor, but iew to his inter
est. Many would be the deserters, should a change of circumstance
cut off the supplies for their appetites, pleasures, or covetousness.6
But Jesus — how endearing is his love ! He was emphatically the
Friend of the poor.7 He sought his many friends, among the
wretched and forlorn ;8 and still does his powerful compassion plead
for those hated ones among their fellow-sinners !9 Shall not we
then, like the tried saint of old, look off from earthly destitution
in a cleaving confidence in Him as the Rock of our salvation?18
The practical exercise of this confidence will be a vigorous and
successful conflict against our selfish propensity ; cultivating that
tenderness, which — instead of shrinking from the sight of misery
— hastens, though at the expense of personal sacrifice, to its sym
pathizing relief.11
21. He that despiseth his neighbor simneth: but he that hath mercy on the poor,
happy is he.
The last proverb shewed the general standard of selfishness.
Here we see its positive sinfulness.12 Some men are so high, that
they cannot see their lower brother. Yet infinitely precious and
honored mpy be this despised one, in the Saviour's eyes, as the
purchase of his blood. And what a span is the distance between
him and his most elevated fellow-creature, compared with the infi
nite space between him and his God ! Yet doth he " that dwelleth
on high" — instead oi despising — write his name upon him, "raise
him from the dust, and lift him out of the dunghill, that he may
set him with the princes of his people."1-3 The plain command is —
" Honor all men"14 — not all with equal measure. But in all, honor
our own nature — the remains — however defaced — of the image of
God. To look therefore upon the meanest, as if he were made to
be despised — to neglect to have mercy on him15 — this is reflecting
on God's own Providence ;16 overlooking his example ; setting up
our own judgment against his; sinning against his law of love.17
And most fearfully will this sin be visited at the day of recompence.18
i Ruth i. 14, 21 ,22. 21 Sam. xix. 1—7; xxiii. 16.
3 Job vi. 14. Isa. Iviii. 7 * Comp. Gen. xxix. 31.
* Chap. x. 15; xix. 4, 7. Luke xvi. 20, 21.
Nil habet mfelix paupertas durius in se,
Quam quod ridicalos homines facit. — Juvenai.
« Chap. xix. 4, 6. Job xxx. 1—14. 7 psa]m [xx;. ^ 14.
s Matt. iv. 18— 22; ix. 10, 11. 8 Psalm cix. 31. i» Job xix. 13— 27.
« Luke x. 33—35. l* Chap. xi. 12. is ps. cx;;i. 7, a
«4 1 Pet. ii. 17. i5 Chap. xxi. 13. Jam. ii. 13—16. Luke x. 31, 32.
•6 Verse 31 ; xvii. 5. i7 James ii. 1—9.
13 Job xxxi. 13—15. Matt. xxv. 4&— 45.

164 EXPOSITION OF THE BOOK OF PROVERBS.
But oh! the felicities of him that hath mercy on the poor;'
" hoping for nothing again,"2 constrained by love to Christ and his
fellow-sinners ! ' He shall be happy beyond expression.'3 • Does
not every exercise of love enlarge our own happiness ?4 Do we
not ourselves richly feed on the bread with which we " feed the
hungry ?"5 And will not the great day declare and honor every
act of love for our Divine Master ?6
22. Do they not err that devise evil 1 but rmrcy and truth shall be to them that
devise good.
Scripture traces actions to principles. Wicked as it is to do evil,
it is far more hateful to devise it.7 Devising is the incipient work
ing of the principle. Devising evil therefore — if it comes not to
the act — shows the purpose.8 They may be men of consummate
wisdom in other matters ; but here at least do they not err 7 They
miss either their object, or their anticipated happiness from it.
Witness the shame of the Babel-builders ;9 the confusion of Ha-
man's device ;u the overruling of the wicked plot against our be
loved Lord.*' How did the devisers thwart their own purpose to
their fearful cost ! How little did Judas estimate the result of his
devising of evil — "a little matter kindling an unquenchable
fire !"12
Children of God ! Do you exhibit the same diligence and de
termination in devising good 7 Even if your fruit be frustrated,
your work will be accepted.13 Mercy and truth are the reward of
grace — often set out as the cheering encouragement to practical
godliness. What can be more glowing than the glorious perfec
tions of Jehovah pouring into the soul the quickening energy of
Divine blessing — mercy the fountain-head — truth the pledge and
fulfilment of unchangeable mercy !14
23. In all labor there is profit ; but the talk of the lips tendeth only to penury.
This is not universally true. What profit is in the labor of
sin,15 or of ill-timed work? Fruitful also is the talk of teaching
lips.16 But the contrast is intended between what is solid on the
one hand and what is shadowy on the other — between lawful —
well-directed labor, and empty talk. " Bread eaten in the sweat
of the face" is the profit of bodily labor.17' But the idler is con-
i ' Ut qui miseretur inopum, O beatitudines illius I ' — Schultens. Scott and Holden
also mark the peculiar emphasis of this claim in the repetition of the pronoun. Comp.
Psalm xii. 1—3; cxii. 9. Jer. xxii. 16. Dan. iv. 27. Matt. v. 7.
2 Luke vi. 35. 3 Scott. 4 chap. xi. 17. 5 Isa. lviii. 7, 8.
6 Matt. x. 42; xxv. 35—40. Heb. vi. 10. 7 See ver. 17.
8 Chap. xxiv. 9. 9 Gen. xi. 4—9. »° Esth. vii. 10.
ii Psalm ii. 1—4. Matt. xxi. 41 — 44. Comp. Job v. 12. Psalm ix. 15, 16.
12 Matt. xxvi. 14 — 16 ; xxvii. 3 — 5, with Jam. i. 14, 15 ; iii. 5.
13 1 Kings viii. 18. Comp. Isa. xxxii. 8.
¦4 Gen. xxiv. 27. 2 Sam. xv. 20. Psalm xxv. 10 ; lxi. 7; cxxvii. 2. Micah vii. 20.
' Note' — says an old expositor — ' that Solomon here is no lawgiver, but an evangelist,
leading us unto Jesus Christ. For we can obtain no mercy but in him only. For " the
promises of God are yea and amen in him." — Cope in loco.
is Rom. vi. 21. « Chap. x. 20, 21 ; xv. 2—7. " Gen. iii. 19.

EXPOSITION OF THE BOOK OF PROVERBS. 165
demned to penury upon the talk of his lips.1 Enlargement of
mind is also the profit of mental labor.2 But " the prating fool"3
' cuts himself oft' from all advantage, except that of being enter
tained by his own talk ; his business in coming into company not
being at all to be informed, to hear, to listen, but to display him
self, and to talk without any design at all.'4 Clearly therefore, the
talk of his lips tendeth only to penury. Rich beyond conception
is the profit of spiritual labor.5 The Son of man gives to the la
borer enduring meat. The violent take the kingdom of heaven
by force. " The labor of love God is not unrighteous to forget."6
But the talk of the lips gives husks, not bread. It is ' all running
out in noise.'7 There is no instruction, because there is no " good
treasure" within.8 " What manner of communications are these
that ye have one to another ?"9 — is a searching question. Minis
ters, doctrines, the externals, circumstantials, disputations of reli
gion — all may be the mere skirts and borders of the great subject,10
utterly remote from the heart and vitals. And indeed, the discus
sion of the substance of religion, without reverence, without a
sense of the Divine presence, and a single eye to edification, will
but alienate the precious truths from their true purpose. It will
only be the deluding indulgence of a refined lust, tending only to
penury. Mere religious talk is a waste of time, and an injury to
the soul. Take care that religious conversation deserves the name.
Let the stamp of the profession of the saints of God be visible.10
Let the burning theme of the Saviour's love flow from the heart.11
Let the beloved " name" be upon our lips " as ointment poured
forth," so that " the whole house" — all that are living with us —
" may be filled with the odor of the ointment."12
24. The crown of the wise is their riches : but the foolishness of fools is folly.
The godly first are made wise and honorable by being " crown
ed with knowledge."13 Then the crown of the wise are their
riches. For though as a fearful temptation,14 no wise man would
desire them ; yet as the gift of God15 (an inferior gift indeed — the
gift of his left hand)16 they may become his crown. They enhance
his reputation, and enlarge his usefulness as a consecrated talent
for God. What a crown were they to David and his wise Son, as
the materials for building the temple ;17 and to Job, as employed foi
the good of his fellow-creatures !18 So that though wisdom " under
all circumstances is a blessing, it is especially pronounced to be
"good with an inheritance."19
But if riches are the crown of the wise, they cannot disguise
i Chap. xx. 3; xxi. 25. 2 Thess. iii. 10—12. * Ecc. xii. 9, 10.
3 Chap. x. 8, 10. 4 Bishop Butler's Sermon on the Government of the Tongue.
s Chap. x. 16. 6 John vi. 27. Matt. vi. 12. Heb. vi. 10.
7 Henry. 1 Tim. v. 13. See Bunyan's graphical portrait of Talkative.
8 Matt xii. 34. 9 Luke xxiv. 1 7. i° Psalm cxlv. 10—12.
ii Luke xxiv. 14—32. i2 Can.i. 3, with John xii. 3. 13 Verse 18.
14 Matt. xiii. 22; xix. 22—24. 1 Tim. vi. 9, 10. is 1 Kings iii. 13. Psalm cxii. 3.
i« Chap. iii. 16. I7 1 Chron. xxix. 1—5. 2 Chron. v. 1.
is Job xxix. 6—17. Comp. Psalm cxii. 9. is Ecc. vii. 11, 12.

166 EXPOSITION OF THE BOOK OF PROVERBS.
fools. They only serve to make their folly more conspicuous.
Wasted on their selfish gratifications, they become — not their crown
— but their foolishness.1 The foolish son of this wise father with
all his riches, only exposed his folly more egregiously, and lost ten
precious jewels from his royal crown.2 Whatever be. our talents,
let them be traded with for eternity, and they will be our ever
lasting crown.3
25. A true witness delivereth souls : but a deceitful witness speaketh lies.
How weighty, is the responsibility of testimony.4 Every Chris
tian has in him a principle of conscientious faithfulness. As a
true witness he would deliver the innocent from oppression or ruin.
But an ungodly man would prove a deceitful witness, the agent of
Satan,5 speaking lies for his neighbor's destruction.6 What need
have we to " walk before God" in our words, ready to hazard all
for the interests of truth;7 considering our obligations to one
another ;8 realizing our solemn appearing before the God of truth,
when " by our words we shall be justified and condemned !"9 If
the responsibility be so great to the witness in court, how much
more to the witness in the pulpit !10 Oh ! Is the Minister of God
a true witness, by the declaration of his message, assured, that no
other, truth — no adulteration of his truth — will deliver souls !n Or
is he speaking lies — holding back or denying truth, to the ruin of
the souls, whom he was charged to deliver I12 'As they are the
most profitable witnesses, which preach to us Jesus Christ ; even
so, the most exquisite deceivers are they, who under the shadow of
religion do set forth men's traditions.'13
26. In the fear of the Lord is strong confidence : and his children shall have a
place of refuge.
" Fear hath torment."14 It is the trembling of the slave15 — the
dread of wrath, not of sin. There is no confidence here. It is pure
selfishness. It ends in self. There is no homage to God. But
the true fear of God is a holy, happy,56 reverential, principle ; not
that which " love casts out,"17 but which love brings in. It is rev
erence tempered with love. We fear, because we love. We " fear
his goodness"18 no less than his justice ; not because we doubt his
love, but because we are assured of it.19 We fear, yet we are not
afraid.20 The holiest and humblest is the most fixed and trust
ing heart. The fear of man produces faintness.21 Here is the
i 1 Sam. xxv. 36—38. Psalm xlix. 10—13. Luke xii. 19, 20.
2 1 Kings xii. 1—20. 3 Luke xix. 13, with xvi. 9. 1 Tim. vi. 18, 19.
4 Chap. xxiv. 11, 12. 5 1 Kings xxi. 13.
6 Matt. xxvi. 60. Acts vi. 13. Comp. Chap. xii. 6, 17.
7 Psalm xv. 2, 4, 5 ; xxiv. 3—5. 8 Eph. iv. 25. 8 Matt. xii. 37.
i° Lavater and Scott in loco. n 1 Tim. iv. 16.
12 Jer. v. 31. Ez. xiii. 17 — 19. Comp. ver. 5. n Cope in loco.
14 1 John iv. 18. Acts xxiv. 25. 15 Rom. viii. 15.
16 See Psalm cxii. 1. Comp. xxxiii. 18; cxlvii. 11. Isa. Ix. 5.
" 1 John iv. 18. is Hos. iii. 5. Comp. Psalm cxxx. 4.
i« Heb. xii. 28. 1 Pet. i. 17, 18. 20 psalm cxii. 1, 7.
*i Chap. xxix. 25. Jon. i. 3. Gal. ii. 12.

EXPOSITION OF THE BOOK OF PROVERBS. 167
Christian paradox — confidence — strong confidence — issuing out of
fear. Abraham sacrificed his son in the fear of God : yet fully
confident " that God was able to raise him up from the dead."1
The fear of God led the Babylonish captives with unshaken con
fidence into the fiery furnace.2 And thus does the child of God,
while walking in godly fear rejoice in confidence, even in the most
frowning dispensation.3 His covenant privilege covers him,4 "and
that wicked one toucheth him not."5
And how happy is the change wrought on our profession ! Be
fore — we fled from God ; now — as his children — we "flee to him
— -to hide us."6 The atonement, which has " made an end of
sin ;" the righteousness, which has brought in the sunshine of fa
vor ; the intercession, which maintains our standing of acceptance
— this is our ground of confidence — strong as death, stronger than
hell.7 Yes — if heaven and earth shake, God hath ordained and
secured, that his children shall have a place of refuge, such as
they need, and when they need ;8 when the enemy is most strong
ly assaulting ;9 at the last extremity, when every other refuge
shall have been swept away.10 Oh ! does not every act of faith
strengthen our confidence, and realize more sensibly the peaceful
security of our refuge?11 But remember — nothing short of a full
application of the atonement can establish our confidence, and
deliver us from slavish fear and uncertainty.
27. The fear of the Lord is a fountain of life, to depart from the snares of death.
How glowing is this Divine principle ! refreshing like the springs
of Canaan ;12 full of life13 — temporal14 — spiritual15 — eternal.16 It is
the influence of the heavenly Comforter, as a fountain " springing
up into everlasting life."17 Its preserving tendency is invaluable.
It is always connected with the fear of sin.13 as grieving our most
beloved friend, and separating from our only happiness ; though it
keeps us from the snares of death* 9 — " the end and wages of
sin."20 How complete then is its application ! Not only is it a
refuge from danger, but a fountain of life. Not only does Chris-
tain confidence open a cover from the guilt, but its holy influence
roots out the power, of sin. For among the countless throng of the
redeemed, not one finds a cover from condemnation, who is not
renovated unto spiritual life. Thus does this invaluable grace flow
with the full streams of gospel blessing. How much of that world-
liness that soils our profession, and of the restraint that contracts our
spiritual joy — may be traced to the sparing or defective application
of this Christian principle !
i Gen. xxii. 12, with Heb. xi. 17—19. 2 Dan. iii. 16—18.
3 Job i. 1, with xiii. 15. Mic. vii. 7 — 9. Hab. iii. 16—19. 4 jcr. xxxii. 40.
5 1 John v. 18. Chap. xix. 23. 6 Gen. iii. 8, with Psalm cxliii. 9.
7 Rom. viii. 31 — 39. 8 Psalm xivi. 1 ; xlviii. 3. Isa. xxxii. 2.
8 Psalm Ivi. 1 — 4. Isa. xxv. 4. i° Isa. xxviii. 16, 17.
n Chap. i. 33 ; xviii. 10. Isa. xxxii. 18, 19. w Deut. viii. 7. Jos. xv. 19.
13 Chap. xxii. 4. u Chap. x. 27. ,5 Chap. xix. 23. Mal. iv. 2.
16 pSalm ciii. 17. !7 John iv. 14. Is Chap. iii. 7; xvi. 0.
is Ecc. vii. 18, 26. 20 Rom. vi. 21, 23.

168 EXPOSITION OF THE BOOK OF PROVERBS.
28. In the multitude of people is the king's honor ; but in the want of people is
the destruction of the prince.
The Bible is a book for all. Even the King is interested in it,
and was commanded to treasure it.1 It describes him as a curse
or a blessing to his people, as he is led by his own caprice,2 or di
rected by Divine wisdom.3 'He is not appointed for luxury or for
pleasure ; but that as a Head he may preside over his members ;
as a Shepherd, he may care for his flock ; as a tree, he may nourish
those who dwell under his shadow.'4 In the multitude of people
are his honor. They are the stay and strength of his kingdom.5
In the want of people is his destruction. His revenue fails. His
strength is enfeebled. His enemies take advantage of his weak
ness.6 His interests and his people's are one. In promoting then-
happiness, the prince secures his own honor.7 If he be the father
of his numerous family, he will always have " a quiver full of ar
rows to meet his enemies in the gate."8 How great then is the
honor of our heavenly King in the countless multitude of his
people! How overwhelmingly glorious will it appear, when the
completed number shall stand before his throne ;9 each the me
dium of reflecting his glory ; 10 each with a crown to cast at his
feet,11 and a song of everlasting joy to tune to his praise!12
29. He that is slcno to wrath is of great understanding : but he that is hasty
(short, Marg.) of spirit exalteth folly.
The world judge very lightly of a hasty spirit, except when it
touches themselves. 'It is a fit of passion, soon over and forgot
ten.' But does God judge thus? See how his word stamps the
native rooted principle. It is "giving place to the devil;13 grieving
the Holy Spirit;"14 contrary to the mind and example of Christ;15
inconsistent with the profession of the Gospel ;16 degrading human
nature;17 a work of the flesh, that shuts out from heaven,18 and
condemns to hell.19 Surely thus to be slow to wrath — such a fruit
ful source of sin and misery — is a proof of great understanding.20
It is as if we felt our just dignity, and high obligations. A hasty
spirit is the tinder, which lights into a flame the most trifling
matters, such as in cooler moments we should be ashamed of
having contended for. This is indeed exalting folly, placing it
on an eminence, to be seen by all.21 Yet too often passion serves
instead of law and reason, and this folly is deemed high-minded-
ness and proper passion. Oh ! it is a mercy to be delivered from
i Deut. xvii. 18—20. 2 i Kings xii. 13—19. 2 Kings xiii. 1—3.
3 2 Chron. ii. 11 ; ix. 8. 4 Geier in loco.
5 1 Kings iv. 20. 2 Chron. xvii. 14 — 19. Yet this honor had well nigh proved the
destruction of the prince in the chastisement of his pride. 2 Sam. xxiv.
6 2 Kings xiii. 4—7. Comp. Jer. xiii. 18—20. 7 psaim ixxii. ]_10.
8 Ibid, cxxvii. 4, 5. 3 Rev. vii. 9, 10. i° 2 Thess. i. 10.
ii Rev. iv. 10, 11. 12 Ibid. v. 9—13. 13 Eph. iv. 26, 27.
¦4 Ibid, verse 30, 31. 15 Matt. xi. 29. Phil. ii. 3—5. 1 Pet. ii. 23.
1" Col. iii. 8, 12, 13. " Chap. xvii. 12 ; xxv. 28 ; xxix. 20.
is Gal. v. 19—21. « Matt. v. 22.
20 Chap. xix. 11 ; xx. 3. Jam. iii. 17. 21 Ver. 17; iii. 35.

EXPOSITION OF THE BOOK OF PROVERBS. 169
the standard of this world, and to live, act, and judge by the stan
dard of God and his word.
But let the children of God remember, that an hasty spirit con
demned the meekest of men.1 Never was folly more exalted than
by the selfish fretfulness of a prophet of the Lord.2 The gentlest
spirit needs to be cast into a deep mould of lowliness and love for
communion with God.3 Who can plead inability to resist ' Has
not God given understanding to show the temper ; reason to gov
ern it ; his Word and Spirit to crucify it? Realize our obligations
to sovereign grace, as the effective discipline for this baneful pro
pensity.4 30. A sound heart is the life of the flesh: but envy is the rottenness of the bones.
Many will admit religion to be good for the soul. But they con
ceive its fancied gloom to be injurious to the body. The wise man
however teaches, that it is the life of the flesh / and surely a
sound heart, freed from corroding passions, and imbued with
Christian habits — though it will not bring immortality — must be
eminently conducive to health.5 The contrast, however, here dis
tinguishes a sound heart by the absence of selfishness,7 and re
joicing in another's happiness or honor.8 Envy is wounded at the
prosperity of another, like him who could not see the happiness of
Paradise without destroying it.9 it is indeed the deadliest fruit of
selfishness. Nothing flourishes under its shade.10 Often is it a
fretting sickness11 — a pining despondency ;12 a true figure of the
moral disease — one entire mass of corruption, like the destruction
of the bodily system by the rottenness of the bones. ' Truly' — as
Bishop Hall observes — ' this vice is executioner enough to itself!'13
Such a hell does the man carry in his own bosom ! Alas ! that
this plant should be the growth of our own soil.14 So contrary is it
to the mind of Christ,15 and to the spirit of his gospel.16 So surely
will it exclude from heaven !17
31. He that oppresseih the poor reproacheih his Maker: but he that honoreth him
hath mercy on the poor.
Are not the poor, no less than the rich, " made in the image of
God ?"18 Both " meet together" before their Maker, without respect
of persons.19 Both carry the same undying principle in their bosom.
Both sink to the same humiliating level of death. Both rise to the
same eminence of immortality. Besides — have not the poor a spe-
i Num. xii. 3 ; xx. 12. Psalm cvi. 32, 33. 2 Jon. iv.
3 Isa. lvii. 15. 1 John iv. 16. 4 jam. i. 18, 19.
5 Chap. iii. 7, 8 ; xv. 13 ; xvii. 22.
8 ' The soul disburdened of passions and perturbations, helpeth strength and liveli
ness of body very much.' — Diodati.
7 Cor sanator, Schultens — a benevolent heart. 8 Num. xi. 27 — 29.
8 Gen. iv. 5 ; xxvi. 13, 14 ; xxx. 4. 1 Sam. xviii. 9, 12, 29. Acts vii. 9, with
Gen. iii. 1.
io Jam. iii. 16. " 1 Kings xxi. 4. Esth. vi. 6, 12. 12 Ps. cxii. 9, 10.
13 Sermon on Rom. xii. 2. Works v. 251. u Mark vii. 22, ' evil eye.' Jam. iv. 5.
15 Rom. xiii. 13, 14. I6 1 Cor. xiii. 4. ll Gal. v. 21. Comp. Rom. i. 29.
is Gen ix. 6. 13 Chap. xxii. 2. Job xxxi. 13—15 ; xxxiv. 19. Eph. vi. 9.
22

170 EXPOSITION OF THE BOOK OF PROVERBS.
cial interest in the Gospel l1 Was not the Gospel first spread by
the poor ?2 Has not the voluntary poverty of the Son of God for
us put high honor upon the lowly condition ?3 Then what ground
is there to oppress the poor, as if they were of a lower grade than
ourselves? This involves the guilt of reproaching our Maker.4
It is despising his own ordinance,5 and charging him with injus
tice, as if he had formed the poor to be the footstool of their op
pressors.6 Would we honor God 7 We must not only refrain
from oppressing ; but we must have mercy on the poor. Sure
and large is the interest of this mercy1 in the case of the Lord's
poor ; high indeed is the privilege, and everlasting the recompence,
of honoring the Saviour in his own person.8
32. The wicked is driven away in his wickedness : but the righteous hath hope
in his death.
Eternity is here realized before us — the wicked and the right
eous each " going to his own place."9 Let us ponder the sight with
deep-toned solemnity — O my soul ! " make thy calling sure !"
The wicked is driven away. He is dragged out of life, like a
criminal to execution ; torn away from his only heaven here, with
no joyous heaven beyond.10 Dreadful beyond imagination to be
thus forced out of the body, to die a violent death. Fain would
he stay. But he cannot. He cannot live. He dares not die.
Sometimes he departs with a horror that no words can paint. Hell
is manifestly begun on this side eternity.11 But even where he has
" no bands in his death, but his strength is firm,"12 — when do we
hear of "a desire to depart?"13 Though he may fall asleep as
softly as a lamb, he will wake to live forever " with the devil and
his angels." His few moments of peace are only the respite from
hopeless, never-ending torments. His wickedness was his element
in life. It will cleave to him still — the sting of the undying worm
— the fuel of unquenchable fire.
But the righteous — is he driven away 7 — He dies by his own
consent. It is a glad surrender — not a forcible separation.14 The
tabernacle is not rent or lorn away, but " put off."15 He can take
death by his cold hand, and bid him welcome. ' I can smile on
death' — said a dying saint — 'because my Saviour smiles on me.'
There is courage to face the " king of terrors." and delight in look
ing homeward to his God.16 There is loveliness and sunshine in
his death — such as flashes conviction upon the most hardened
conscience.17 The righteous hath hope in his death. His death
i Matt. xi. 5. Jam. ii. 1—5. Comp. Ps. Ixviii. 10 ; lxxiv. 19.
2 Matt, xxviii. 19, 20, with Acts iv. 13.
3 Luke ii. 7. Phil. ii. 6, 7. 2 Cor. viii. 9. Matt. viii. 20.
4 Ver. 31. Chap. xvii. 5. 5 Dent. xv. 11. Matt. xxvi. 11.
5 1 Sam. ii. 7. 7 chap. xix. 17. Ps. xii. 1—3. 8 Matt. xxv. 35—40.
3 Acts i. 25. io Job xviii. 18 ; xxvii. 20, 21. Luke xii. 19, 20.
ii 1 Sam. xxviii. 15—20. Matt, xxvii. 3—5. 12 Ps. lxxiii. 4.
13 Contrast Phil. i. 23. " Psalm xxxi. 5. Acts vii. 59. 15 2 Peter i. 14.
i6 2 Cor. v. 8. QaofHjim — undaunted boldness. Evionuiiui — we are well pleased.
Comp. Matt. iii. 17. " Num. xxiii. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 171
is full of hope. Job pierced his dark cloud of sorrow with this joy
ous hope.1 David rested his way-worn spirit upon the Rock of
salvation.2 Stephen anchored within the veil, undisturbed by the
volley of stones without.3 Paul triumphed in the crown, as if it
was already on his head.4 And hear we, not daily "the voice from
heaven," assuring to us the " blessedness of them that die in the
Lord ?"5 Praise to our Immanuel ! ' When thou didst overcome
the sharpness of death, thou didst open the kingdom of heaven
unto all believers.'6 By thee as the way to the Kingdom we go
freely, gladly, out of life. We go to what we love — to our native
home — to our Saviour's bosom — to our rest — our crown — our home
— our everlasting joy. " Now, Lord, what wait I for ! — I have
waited for thy Salvation, O Lord."7
33. Wisdom restelh in tlie heart of him that hath understanding : but that which
is in the midst of fools is made known.
Often does the wise man show the blessing of wisdom on the
lips.8 Here we trace it to its home. It flows from the head, and
rests in the heart. Thus did it rest without measure in the hu
manity of Jesus,9 and most glorious was its manifestation;10 and
when it rests in our hearts, incalculable is its value, as a fixed
principle. It preserves us from the tossing of " divers and strange
doctrines," and gives us " the good thing of a heart established
with grace"11 — We see now the vital difference between speculation
and experience ; between the convictions of the judgment and the
movement of tbe will.
Widely does it differ from mere worldly disputation. This — as
Bishop Taylor observes — ' covers no vices, but kindles a great
many. Though men esteem it learning, it is the most useless
learning in the world.'12 True wisdom, while it fixes its rest, sets
up its throne, in the heart. All is therefore Christian order and
holiness. But there is another fountain always bubbling up.13 The fool's
i Job xix. 25—27. 2 2 Sam. xxiii. 5.
3 Acts vii. 55—60, with Heb. vi. 19, 20. 4 2 Thess. iv. 6—8. 2 Cor. v. 1.
5 Rev. xiv. 13. 6 Te Deum.
7 Psalm xxxix. 7. Gen. xlix. 18. Does not this text clearly prove that, while " life
and immortality were brought to light by the gospel," (2 Tim. i. 10,) the dawn of the day
beamed upon the Old Testament saints. What could this hope of the righteous be, but
the consummating prospect of the Gospel 1 Bishop Warburton (Div. Leg. B. vi. §. 3.)
expounds, ' that they shall be delivered from the most imminent danger? That saga
cious mind could never have confounded two things so essentially distinct — as hope in
death, and hope of escape from death, had it not been necessary to subserve a favorite
hypothesis. Equally satisfactory and beautiful is the note of a learned German critic —
' A splendid testimony of the knowledge of the Old Testament believers in a future life !
The wicked in this calamity is agitated with the greatest terror. He knows not where
to turn. But the godly in this last evil has no fear. He knows to whom to flee, and
where he is going.' — Dathe in loco. Again — ' He (the righteous) dieth in God's grace,
and in an assured confidence of the salvation of his soul, and of the glorious resurrec
tion of his body.' — Diodati.
8 Chap. x. 11, 20, 21 ; xv. 2, 7 ; xvi. 21, 23. 8 Isa. xi. 2. John iii. 34.
io Luke ii. 46, 47, 52; iv. 22. Malt. xxii. 15—46. John vii. 46. " Heb. xiii. 9.
12 Via Intelligentia) — preached before the University of Dublin.
13 Chap. xv. 2, 28; xxix. 11.

\I2

EXPOSITION OF THE BOOK OF PROVERBS.

multitude of words,1 selfish indulgence.2 uncontrolled' passions,3
make manifest what is in the midst of him.4 Let him stand out
as a warning beacon against display. Self-conceit is self-ignorance
— Never — never let our prayers cease, until He, who is " The wis
dom of God,"5 takes his rest in our hearts. — Have we received
the precious gift? Then, let us realize our need of more; and
seek the increase by a close union with him and an entire depend
ence upon him.6
34. Righteousness exalteth a nation : but sin is a reproach to any people.
If it be not beneath. statesmen to take lessons from the Bible, let
this sound political maxim — the rule of God's national dispensation
— be deeply pondered. The annals of the chosen people — as they
were a righteous or sinful nation — are marked by corresponding
exaltation1 or reproach.3 Not the wisdom of policy, extent of em
pire, splendid conquests, flourishing trade, abundant resources — but
righteousness — exalteth a nation.9 Greece in her proud science
— Rome in the zenith of her glory — both were sunk in the lowest
depths of moral degradation.10 Their true greatness existed only
in the visions of poesy, or the dreams of philosophy. Contrast the
influence of righteousness, bringing out. of the most debased bar
barism a community impregnated with all the high principles that
form a nation's well-being.11 Thus to Christianize, is to regenerate,
the community — to elevate it to a more dignified position — to exalt
the nation.12 But sin is a reproach to any people. No nation is
so low as not to sink lower under it; while, to the mightiest peo
ple, it is a blot in their escutcheon, that no worldly glory can efface.
What an enemy is an ungodly man to his country ! — Loudly as
he may talk of his patriotism, and even though God should make
him an instrument of advancing her temporal interest : yet he con
tributes — so far as in him lies — to her deepest reproach.
Beloved Britain ! nation highest in the profession of righteous
ness ! For thee we " rejoice with trembling." The combined ef
fort of a little band, to promote the honor of the Sabbath ;13 to re
sist the encroachments of Popery ; to enlarge the usefulness and
efficiency of thy Church ; to circulate the word and preaching of
i Eccl. v. 3 ; x. 14. 2 i Sam. xxv. 10, 11, 17.
3 Ibid. xx. 30 — 34. 1 Kings xix. 1, 2. Comp. ver. 16; xii. 16.
4 Chap. a. 9; xii. 23; xiii. 16; xviii. 2. Eccl. x. 3. 5 1 Cor. i. 24.
6 Ibid. ver. 30.
7 Deut. xxviii. 13. Jos. x. 42. 1 Kings iv. 20 — 24. 2 Chron. xvii. 11, 12; xxxii.
22 23
'» Deut. xxviii. 43, 44. Judg. ii. 7—15. 2 Kings x. 31, 32; xviii. 11, 12. 2 Chron.
xv. 26; xxxvi. 11 — i7. Jer. vii. 29. See the names of reproach given by God himself.
Isa. i. 10 ; lvii. 3. Hos. i. 6—9. Zeph. ii. 1.
3 A Heathen sage admitted this truth — speaking of moral righteousness — tptia. -Ka\eus
— the pillar and support of the city. — Plato De Le^ibus, Book vi.
1° Rom. i. 29 — 32, was a picture of the Heathen world in the best ages of refinement.
u The Missionary Records of New Zealand and the South Sea furnish ample proof
of this statement.
¦2 Comp. Deut. xxvi. 16—19.
i3 See how heavily the honor of the Sabbath weighs in the scale of national dispensa
tion. Neh. xiii. 15—18. Isa. lviii. 13, 14. Jer. xvii. 24—28. Ez. xx. 15—24.

EXPOSITION OF THE BOOK OF PROVERBS. 173
the gospel to the ends of the earth — this is thy national exaltation.
But the evil example among the Heathen/ the accredited influence
of Romish heresy ;2 the flood of infidelity, lawlessness, and un
godliness ; the want of a full recognition of God in thy public
acts — this is thy reproach. Let the little remnant in the midst
of thee remember their high responsibility.3 Let them take care
that their personal and relative profession, add to the righteous
ness — not to the sin of the nation. Let them plead for their
country's true prosperity with humiliation, faith, and constancy.4
Let them labor for her exaltation with more entire union of heart.
35. The king's favor is towards a wise servant ; but his wrath is against him
that causeth shame.
The administration of the wise servant is often the working
cause of national exaltation.5 The king's favor towards him6 is
therefore the rule of sound policy. Not less so is his wrath
against him that causeth shame7 to the office which he beareth,
and to the Prince's choice.'8
Thus is it -with the great King. All of us are his servants,
bound to him by the highest obligations ;9 animated by the most
glowing encouragements. i° All of us have our responsibilities, our
talents, our work, our account. Towards " the faithful and wise
servant," who has traded with his talents, who has been diligent
in his work, and who is ready for his account — his favor will be
infinitely condescending and honorable.11 But against him that
causeth shame — reflecting upon his Master, neglectful of his work,
and unprepared for his account — his wrath will be tremendous and
eternal.12 What will the solemn day of reckoning bring to me?
May I — may we all — be found wise servants to the best of Kings !
looking with confidence for his welcome !

CHAPTEK XV.
1. A soft answer turneth away wrath : but grievous words stir up anger.
What a mine of practical wisdom is this Book of God ! Let
i Ez. xxxvi. 20 — 23. Rom. ii. 23. ' What a God must he be' — said a poor Indian
of the Spaniards — 'who has such bloody men for his servants and children !'
2 What must be the national guilt connected with the annual dedication of upwards
o:' £100,000 of our Revenue (including the ungodly grant to Maynooth) to the support
o!' Popery ! Who that receives implicitly the Scripture testimony, Rev. xviii. 4, must
not tremble at the consequence of our nation madly going into Babylon, instead of
coming out of her? The admission of Jews to legislate for a Christian land has added
another reproach on our national profession. 3 Isa. i. 9. Matt. v. 13.
4 What a pattern does Dan. ix. furnish for this exercise of Christian Patriotism !
5 2 Chron. xxiv. 1—16.
6 Gen. xii. 38—40. Dan. vi. 1—3. Comp. Chap. xvi. 13 ; xxii. 29.
7 Esth. vii. 6 — 10. 8 Diodati. 3 Psalm cxvi. 16. 1 Cor. vi. 19, 20; vii. 23.
io Matt. xxv. 21, 23 ; xxiv. 14 46. " Luke xii. 36, 37. John xii. 26.
" Matt. xxiv. 48—51 ; xxv. 24—30.

174 EXPOSITION OF THE BOOK OF PROVERBS.
us ponder this valuable rule for self-discipline, family peace, and
Church unity. Scripture often illustrates the different effects of the
tongue. The soft answer is the water to quench1 — Grievous
words are the oil to stir up, the fire.2 And this is, alas ! man's
naturaUpropensity — to feed rather than to quench the angry flame.
We yield to irritation ; retort upon our neighbor ; have recourse to
self-justification ; insist upon the last word ; say all that we could
say ; and think we " do well to be angry."3 Neither party gives
up an atom of the will. Pride and passion on both sides strike to
gether like two flints ; and " behold ! how great a matter a little
fire kindleth !"4 Thus there is the self-pleasing sarcasm ; as if we
had rather lose a friend, than miss a clever stroke. All this the
world excuses as a sensitive and lively temper. But the gospel
sets before us our Saviour's example ;5 imbues with his spirit ;6
and imparts that blessed " charity, that is not easily provoked ;"7
and therefore is careful not to provoke a chafed or wounded spirit.
If others begin, let us forbear from continuing, the strife.8 Soft
and healing words9 gain a double victory — over ourselves,10 and over
our brother.11
2. The tongue of the wise useih knowledge aright : but the mouth of fools pour-
eth forth foolishness.
Before we had the tongue of love. Here is the tongue of wis
dom. The tongue shews the man. The wise commands his
tongue. The fool — his tongue commands him. He may have a
mass of knowledge in possession. But from the want of the right
use it runs to waste. Wisdom is proved, not by the quantum of
knowledge, but by its right application. Observe our Divine
Master with " the spirit of knowledge resting upon him."12 In
condescending to the ignorance of the people ;13 in commanding
their respect ;14 in silencing the gainsayers ;15 in alluring sinners to
himself 16 — how did this wise tongue use knowledge aright ! Thus
did his great Apostle give to all the same knowledge, but wisely —
not the same form or gradation.17 Instead of exasperating his
Heathen congregation by an open protest, he supplied their ac
knowledged defect, by bringing before them the true God, " whom
they were ignorantly worshipping."18 He pointed an arrow to
Agrippa's conscience, by the kindly admission of his candor and
i See Jacob with Esau, Gen. xxxii. xxxiii: Aaron with Moses, Lev. x. 16 — 20 : the
Reubenites with their brethren, Jos. xxii. 15 — 34: Gideon with the men of Ephraim,
Judg. viii. 1 — 3: David with Saul, 1 Sam. xxiv. 9 — 21: xxvi. 21, Abigail with David,
xxv. 23—32.
2 See the instances of Jepthah, Judg. xii. 1 — 6 : Saul, 1 Sam. xx. 30 — 34 : Nabal,
xxv. 10 — 13: Rehoboam, 1 Kings xii. 12—15 : the Apostles, Acts xv. 39.
3 Jon. iv. 9. 4 jam. iii. 5. 5 1 Pet. ii. 23.
6 2 Cor. iii. 18. Phil. ii. 3—5. 7 i Cor. xiii. 5.
8 Chap. xvii. 14. Even a Heathen could give this excellent advice — 'Let dissension
begin from others, but reconciliation from thee.' — Seneca.
8 Chap. xxv. 15. Comp. James iii. 17, 18. 10 Chap. xvi. 32.
•1 Rom. xii. 19—21. w Isa. xi. 2. l3 Mark iv. 33.
» Matt. vii. 29. John vii. 46. 15 Matt. xxii. 15 — 46.
i« Ibid. xi. 28—30, with Isa. 1. 4. » 1 Cor. ii. 2 ; iii. 2. ls Acts xvii. 22, 23,

EXPOSITION OF THE BOOK OF PROVERBS. 175
intelligence.1 This right use of knowledge distinguishes the
" workman approved of God, and that needeth not to be ashamed."2
The want of it often gives out truth so loosely and unsuitably, as
to open rather than to shut the mouth of the gainsayer ; rather to
bring discredit upon the truth, than conviction to the adversary.
Specially will the tongue of the wise direct a right application of
knowledge to those, who have newly entered the path of God.
May we not sometimes, in our present stature, forget our own fee
ble infancy ; and that, if now we " strike our roots as Lebanon,"3
time was, when it was with us only, " the least of all seeds ?" Let
our considerate instruction pluck the thorn out of their tender feet,
" lest that which is lamed be turned out of the way ; but rather let
:t be healed."4
But judge what must be the waters flowing from such a fool's
fountain.5 Listen to Baal's worshippers ;6 Rabshakeh's proud
boasting:7 the fretting murmurings of the people of God8 — all
pouring out foolishness. Oh ! for a large infusion of sound know
ledge in the treasure-house within, that the tongue may be at
once disciplined and consecrated !
3. The eyes of the Lord are in every place, beholding the evil and the good.
Adored be this All-seeing God !9 His inspection of the universe,
so minute, exact, unwearied!10 The first mark of the apostacy
was a dread of his presence.11 The ungodly try to forget it,12 and
often succeed in banishing him out of their thoughts.13 Yet in de
spite of all their efforts to hide, he does see them. His eyes are in
every place. Heaven, hell — the secret places of the earth — are all
open before him.14 He beholds the evil — -whether the King on his
throne,15 or in his palace ;16 or the servant indulging his secret sin.17
Yes — he may shut out the sun from his retreat, but he cannot shut
out the eye of God, "from whom the darkness hideth not."18 Reck
less indeed is he to do or think what he would hide from God ;
and then — such is the secret root of atheism !19 — thinking he can
do so.20
But his eyes also behold the good. He sees them in outward
destitution.21 in secret retirement,22 in deep affliction.23 He pierces
the prison walls.24 He " covers their heads in the day of battle."25
He is with them in the furnace,26 and in the tempest.27 His eye
¦ Ibid. xxvi. 27—29. 2 2 Tim. ii. 15. 3 Hos. xiv. 5. Matt. xiii. 32.
4 Heb. xii. 13. 5 Matt. xv. 19. 6 1 Kings Xviii. 26.
7 2 Kings xviii. 26—29. 8 Num. xiv. 2—10 ; xvi. 13.
3 Psalm cxxxix. 1—6. 1° Jer. xxiii. 23, 24. Ps. xi. 4, 5. " Gen. iii. 8 ; iv. 16.
12 Ps. x. 11 ; lxxiii. 11 ; xciv. 5 — 7. Ez. viii. 12. Hos. vii. 2. 13 Ps. x. 4.
14 Ver. 11. Ps. cxxxix. 7—10. Amos ix. 2, 3. 15 Acts xii. 21—23.
is Dan. iv. 29 ; v. 5. « Chap. v. 20, 21. 2 Kings v. 20.
¦8 Job xxiv. 15, 16; xxxiv. 21, 22. Psalm cxxxix. 11, 12. Jer. xvi. 17.
is Ps xiv. 1. 2° Isa. xxix. 15.
21 Gen. xvi. 7, 13. Ps. xxvii. 10. 22 John i. 48. Acts x. 9—13.
s3 Ex. iii. 7. Psalm xci. 15.
24 Gen. xxxix. 21. 2 Chron. xxxiii. 12, 13. Acts xii. 7 ; xvi. 25.
2s Ps. cxl. 7. ^ Dan. iii. 25. Isa. xliii. 2.
27 Matt. viii. 23—27. Acts xxvii. 23, 24.

''Vf

176 EXPOSITION OF THE BOOK OF PROVERBS.
guides them as their journeying God/ and will guide them safe
home;2 full of blessing,3 protection,4 and support.5 'He fills hell
with his severity, heaven with his glory, his people with his grace.'6
But how shall I meet these eyes! As a rebel or as a child?
Do they inspire me with terror, or with love? Do I walk carefully
under their lively impression ?7 Conscious corruption leads me to
shrink from the eyes of man. But Oh ! my God ! I would lay
myself naked and open to thee. Search me ; try me ; shew me
to myself. Bring out my hidden iniquities, and slay them before
me.s How is the overwhelming thought of this piercing eye more
than counterbalanced by the view of the great High Priest, who
covers and cleanses all infirmities and defilements, and pleads and
maintains my acceptance notwithstanding all discouragement !9
4. A wholesome tongue (the healing of the tongue, Marg.) is a tree of life :
but perverseness therein is a breach in the spirit.
Wisdom is finely portrayed as a tree of life :10 So is also the
genial influence of the righteous11 — here the fruitfulness of his
little member. A high image of what it ought to be — not nega
tive — not harmless, but wholesome. As the salt cast into .-the
spring cleansed the bitter waters;12 so, when there is grace in the
heart, there will be healing in the tongue.13 "The speech will be
with grace, seasoned with salt."14 Large indeed is the sphere, and
abundant the blessing. When employed in soothing the afflicted,
calming the troubled waters with words of peace, it creates a para
dise around. It is not like ' the thorny- bush, pricking and hurting
those that are about us, but a fruitful tree — a tree of life.'15
But if the gracious tongue be healing, the evil tongue is wound
ing. The meekest of men felt its perverseness a breach in the
spirit.16 The tongue of Job's friends broke "the bruised reed,"
which needed to be bound up.17 Even our beloved Lord, who
never shrunk from external evil, keenly felt the piercing edge of
this sword in his inmost soul.18 May it be with me, as with my
Divine Master, that "grace may be poured upon my lips,"19 so that
it may be a wholesome tongue, full of blessing and of good fruits !
5. A fool despiseth his father's instruction, but lie that regardeth reproof is pru
dent. Alas! We cannot wonder at this folly. Remember the birth
of the fool — "as a wild ass's colt,"20 despising discipline and re
straint. Yet subjection to parents is the law of nature, recognized
by the most uncivilized nations. Much more is it the law of God.21
i Psalm xxxii. 8. Gen. xxviii. 15.
2 Psalm xxiii. 4 ; xlviii. 14. Isa. xiii. 16. 3 Gen. xxvi. 3.
4 2 Chron. xvi. 9. Ps. xxxiii. 18, 19 ; xxxiv. 15. 1 Pet. iii. 12.
5 Isa. xii. 10, 14. 6 Charnack. 7 Gen. xvii. 1.
8 Psalm cxxxix. 23, 24. 9 Heb. iv. 13, 14. l0 Chap. iii. 18.
ii Chap. xi. 30. 12 2 Kings ii. 21, 22. 13 Chap. xii. 18.
u Col. iv. 6. 15 Leighton's Exposition of the Sixth Commandment. Vol. iv.
m Num. xvi. 1—14, with xii. 5. " Job xiii. 1—5. w Psalm lxix. 9, 19, 20.
w Ibid. xiv. 2. 20 j„b xi. 12.
si Ex. xx. 12. Eph. vi. 1, 2. Comp. Deut. xxi. 18- 21.

EXPOSITION OF THE BOOK OF PROVERBS. 177
The authority of parents is the authority of God. l The wayward
resistance of the ungodly will be fearfully scourged.2 And even
the Christian penitent has felt the smart of the rod to the end of
life.3 If example would put this folly to shame, do we not read of
One child able to teach — yea to command — his parents, who yet
exhibited the lovely pattern of filial subjection ?4 But pride must
be broken down, and the " clothing of humility worn,"5 before the
child will see that his parents know better than himself; and that
to count their word law — to " bear the yoke in the youth,"6 and
to regard counsel, and even reproof — as it is the path of honor7 —
so it is the path oi prudence.3 Solomon's wisdom, though the spe
cial gift of God, was doubtless connected with this filial regard
to his wise father's instruction.9 Will those, who despise their
earthly father's instruction, be ready to listen to their heavenly
father ? How surely therefore will this untractable spirit exclude
from the Kingdom of God !10
6. In the house of the righteous is much treasure : but in the revenues of the
wicked is trouble.
The comparison between the righteous and the wicked always
turns in favor of the righteous.11 Even in treasure12 — the world's
idol, he exceeds. For though his house may be destitute of
money, yet is there much treasure ; often unseen,13 yet such that
the revenues of the wicked, compared with it, sink into nothing.
' Drop millions of gold, boundless revenues, ample territories,
crowns and sceptres ; and a- poor contemptible worm lays his One
God against all of them.'14 The treasures of the wicked are too
much for their good, and too little for their lust. They cannot
satisfy their senses — much less their souls.15 They may " take
wings"16 at any moment ; and while they continue, — unlike the
treasures of the righteous11 — they are burdened with trouble.13
But is it not the crown of the Christian's crown, and the glory of
his glory, that his portion is so full, that lie cannot desire more?
All the excellences of the creation are only dark shadows of its more
substantial excellence. What a mercy to be delivered from the
idolatrous bait — -so ruinous alike to our present peace and eternal
welfare !19 But a greater mercy still, to be enriched with that trea
sure — beyond the reach of harm, that raises to heaven, a portion
in God — his favor — his image — his everlasting joy.
i This was even Aristotle's standard—' Ti/jiji' aaSaircp Qlois.' Eth. ix. 2. Comp. viii.
c. 14. Plato de Leg. Lib. iv.
2 1 Sam. ii. 22—25.
3 See Memoirs of Mrs. Hawkes, p. 524. — A most instructive Biography.
4 Luke ii. 49 — 51. ' ftuis Quibus 1 Deus hominibus. Who was subject 1 And to
whom 1 God to men.' Bernard, Homil. i.
5 ] Pet. v. 5. 6 Lam. iii. 27. 7 Chap. xiii. 18.
8 Verses31, 32; xix. 20. 9 1 Chron. xxii. 11—13; xxix. 9, 20.
m Matt, xviii. 3, 4, » Chap. iii. 33; xiv. 11, 32. 12 Verses 16, 17; viii. 21.
13 2 Cor. vi. 10.
» Bishop Hopkins' Works, i 43. Treatise on Vanity of the World.
15 Ecc v 10, 11. Ie Chap, xxiii. 5. ll Chap. x. 22.
is Ecc iv. 6 ; v. 12—14. Jam. v. 1—4. 13 1 Tim. vi. 9, 10.
23

178 EXPOSITION OF THE EOOK OF PROVERBS.
7. The lips of the wise disperse knowledge : but the heart of the foolish doeth
not so.
The "right use of knowledge" is — first to "lay it up" in a store
house;1 then out of the store-house to disperse it. The sower
scatters the seed in the furrow, and calculates upon a proportionate
harvest.2 Thus the lips of the wise disperse the precious seed,
"giving a portion to seven, and also to eight," not discouraged by
trifling difficulties, but " sowing morning and evening," and com
mitting the result to God.3 The Ministry of our Lord thus dis
persed the heavenly knowledge of his gospel.4 He commanded
his Apostles to scatter the seed through the vast field of the world.5
The persecution of the Church was overruled for this great end.6
The Reformers widely dispersed their treasures both by preaching
and writing ; and rich indeed was the fruit. Do we remember —
that our gifts and talents are the riches of the Church,7 that we are
blessed^like our father Abraham — not for our own sakes — but to
" be a blessing."8 And does not conscience speak of the waste of
many — of important — opportunities, when Christians meet, and not
an atom of knowledge is dispersed ? We contend for no eccen
tric, irregularity. We wish for no passing of our proper boundary
— no intrenchment upon paramount obligations. But be careful,
lest in quenching unnatural fire, we inadvertently damp some
genuine spark of holy flame. Be mindful of small opportunities.
The careful cultivation of the smallest field ensures an abundant
harvest. The acceptance is not to the number, but to the im
provement of the talents ; not necessarily " where much have been
given," but where we " have been faithful in a few things."9
The sin of the wicked is, not always that they " pour out foolish
ness ;"10 but that they do not so. They neglect to disperse. They
do not abuse their talent, but they omit to improve it. If not blots,
they are blanks in the Church. They do no harm, but they do
nothing.11 Indeed, they can disperse nothing from their empty
store-house. They can only trade with the trash of the world, not
with the commerce of substantial knowledge. The end of both is
according to their works — " Unto every one that hath (actively im
proves) shall be given, and he shall have abundance ; but from him
that hath not (uses not) shall be taken away even that which he
hath."12 8. The sacrifice of the wicked is an abomination to the Lord : but the prayer of
the upright is his delight. 9. The way of the wicked is an abomination unto tlie
Lord: but he loveth him that followelh after righteousness.
Let the reader ponder this awful question. What am I — what
is my service — when upon my knees before God ? an abomination,
or a delight 7 Man judges by acts ; God by principles. The
i Chap. x. 14, with verse 2. 2 2 Cor. ix. 6. 3 Eccl. xi. 2, 4, 6.
4 Matt. iv. 23 ; ix. 35. Ps. xl. 9, 10. 5 Matt, xxviii. 19, 20.
6 Acts viii. 1 — 4. 7 \ Cor. xii. 7. 1 Pet. iv. 10. 8 Gen. xii. 2.
*¦ 3 Matt. xxv. 21. Comp. Luke xvi. 10. " Ver. 2. " Matt, ttv 9=U_o»
" Matt v. 29

EXPOSITION OF THE BOOK OF PROVERBS. 179
sacrifice of the wicked — though it be part of God's own service, yet
' will be found in his register in the catalogue of sins to be account
ed for.u Instead of an acceptable offering, if is an insulting pro
vocation.2 It is not only vain,3 but abominable — yea abomination
itself.4 That is wanting, " without which it is impossible to please
God ;" the lack of which stamped the sacrifice of Cain as an
abomination.5 It is a ' work, that doth not flow from a lively faith,
and therefore hath in it the nature of sin.'6 Not that prayer itself
is a sin. ' It is' — as Archbishop Usher expounds — ' a good duty,
but spoiled in the carriage.'7 Arid far indeed would we be from
discouraging the wicked from prayer.8 We would only press the
awaking conviction, that it must be done in God's order and way ;
else never can it find his acceptance.
But not only the sacrifice — but the way of the wicked ; not
only his religion, but his common course — natural as well as moral
— is abomination.9 All is the course of a rebel against God. All
his doings are the corrupt stream from a corrupt fountain. Awful
indeed is the thought of every step of life as being hateful to God !
Is he then finally rejected ? Par from it. His desire to seek
the Lord would be the beginning of the prayer, that ensures accept
ance. The prayer of the upright from its first feeblest utterance,
is not only acceptable to the Lord, but his delight.10 The golden
censer above,11 and the gracious intercession within,12 combine with
fragrant odor before our God. Never could we faint in prayer,
did we realize more habitually this pure ground of acceptance.
Not less pleasing to him is the course of the upright. He has given
him a measure of righteousness, and an effort for more. And
though he fulfils it not, he follows after it, cheered with the smile
of his father's gracious love.13
10. Correction is grievous unto him that forsaketh the way : and he that hateth
reproof shall die.
But is it not also " grievous, ior the present" to the child of God ?
He knows his need of it, kisses the rod, bows his will, and reaps a
fruitful blessing.14 Bat grievous indeed is it to him that forsaketh
the way. He is humbled by force — not in spirit. He kicks at it,
and, like an untractable child under the rod, only increases his own
chastisement. There is no surer step to ruin, than this hatred of
reproof15 How do "the spots of God's children'"8 here warn us
— ¦" Cease ye from man !"17
i Bishop Hopkins' Works, ii. 481. Comp. Isa. lxvi. 3. Hag. ii. 12—14.
2 Isa. i. 11—15 ; lxi. 8. Jer. vi. 20. Ezra. xiv. 4. Amos v. 22. Mal. i. 7, 8.
3 Matt. xy. 7—9. 4 Chap. xxi. 27. 5 Gen. iv. 3—5, with Heb. xi. 4, 6.
6 Art xiii 7 Eighteen Sermons on Eph. ii. 1. 8 Acts viii. 22.
3 Chap. xxi. 4. Tit. i. 15. i° Can. ii. 14; iv. 11. " Heb. x. 19—22.
12 Rom. viii. 26, 27. 13 Chap. xxi. 21. Isa. lxiv. 5. Phil. iii. 12—14.
" Heb. xii. 11.
15 Chap. i. 30 ; v. 11, 12, 23 ; xxix. 1 : Pharaoh, Ex. x. 24 — 29 : Ahab, 1 Kings xviii.
17- xxi. 20; xxii. 8, 37: Amaziah, 2 Chron. xxv. 15, 16, 27: Ahaz, xxviii. 22, 33: the
Jews, xxxvi'. 15— 17. Jer. vi. 1 6— 19.
¦6 2 Chron. xvi. 10, with 1 Kings xv. 14. " Isa. ii. 22.

180 EXPOSITION OF THE BOOK OF PROVERBS.
But correction turns back him who had forsaken the way.
Then it is grievous no more. Had not Manasseh more cause to
bless God for his fetters than for his crown — for his dungeon than
for his palace V " This man was born there." We would always
look hopefully at a sinner under correction. For surely so long
as the physician administers the medicine, there is no ground for
despondency. Child of God ! Dost not thou still need the correction 7 Oh !
when the thorn is in the flesh, pray for grace in the heart.2 Seek
thy Father's favor, more than thine own ease. Desire the sanctify
ing, rather than the removal, of his rod. Mock him not by the
empty ceremonial of repentance. But in true penitence look up to
thy smiter to be thy healer3 — yet not till his correction has fully
accomplished his gracious work. Lord ! let me know the smart of
thy rod, rather than the eclipse of thy love. Shew me thy love —
then do with me what thou wilt.
11. Hell and destruction are before the Lord: how much more then the hearts of
the children of men ? ^
Once more4 behold we the Omniscient — Omnipresent God.
Hell and destruction — every recess of the vast Hades — the state of
the dead and the place of the damned — are before the Lord5—
before his eye ; open to his cognizance. How much more then
the hearts of the children of men6 — unsearchable though they be !7
No depth is there within, that he cannot fathom; no manner of
deceit so complicated, that he cannot track them ; and yet what a
mass of practical unbelief is there in this plain demonstrative truth '.
For would men dare to indulge their vain thoughts, their light
notions, their trifles, their impurities, did they really believe that
the Lord searched iheir hearts ? Would they attempt a forced
concealment from his eye;8 as if outward service, lip-worship,
would avail, while the heart was cherishing its unrepented sin?
It is an awful moment in privacy to stand the test of this searching
eye. Awful is the thought of the idolatrous9 sinner; to the lover
of pleasure, distinction, or low ambition. Thine heart is open
before thy God. Never will he condescend to occupy the second
place there. Thy covering of deceit is swept away. The refuges
of lies are pierced and laid bare.
The conscious sinner shrinks from this appalling view. The
believer walks undismayed in the sight of this " consuming fire."
His godly fear is the exercise of filial confidence.10 The sins that
are opened to his Father's knowledge are covered from his justice.11
When he "cannot do the things that he would;" when he finds
the law " that when he would do good, evil is present with him,"
i 2 Chron. xxxiii. 11 — 13. Comp. David, Psalm cxix. 67, 71; Ephraim, Jer. xxxi
18—20 ; the Prodigal, Luke xv. 12—20.
2 2 Cor. xii. 7—9. 3 Hos. vi. I. 4 Ver. 3.
5 Job xxvi. 6. Psalm cxxxix. 7, 8. Destruction. Heb. Abaddon. Comp.Rev.ix.il.
6 1 John iii. 20. 7 jer. xvii. 9, 10. 8 Isa. xxix. 15.
9 See Col. iii. 5. 10 Heb. xii. 28, 29. « Ibid. iv. 13. Psalm xxxii. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 181
he can look up — " All my desire is before thee."1 Thus does the
Gospel clothe the Divine attributes with light and love.
And see we not here a testimony to the Divine Glory of Imman-
uel ? — For are not hell and destruction before him,2 as his vast em
pire ? May not we appeal to his omniscient eye, in despite of all
accusing from the enemy — " Lord — thou knowest all things — thou
knowest that I love thee ?"3
12. A scorner loveth not one that -reproveth him: neither will he go unto the
wise. How different from David's spirit — thankful for the " kind smit
ing of the righteous ,"4 and from the lovely humility of an Apostle,
who shewed before the Church his honor and love to his reprover !s
Yet we had need to be wise with " the wisdom that is from above"
to give reproof aright. So cleaving is the mixture of our own
spirit to every Christian exercise ! Not less grace and wisdom
does it require to receive reproof, and, instead of revolting from our
reprover — to go unto him, and ask the continuance of his faithful
offices. The scorner has been his own flatterer so long, that he
cannot bear to be brought down to his proper level. He loveth not
therefore — yea — he hateth — one that reproveth him,6 though before
he might have reverenced him.7 '' The Pharisees derided our
beloved Lord with marks of external scorn, when he struck at their
right eye, and reproved their hypocritical service.8 " Every one
that doeth evil hateth the light ; neither cometh he to the light,
lest his deeds should be reproved. "9
13. A merry heart maketh a cheerful countenance : but by sorrow of the heart the
spirit is broken.
How close is the sympathy between the body and soul, though
framed of such opposite elements ! A man's countenance is the
index of his spirit. In the sensation of joy ' the heart sits smiling
in the face, and looks merrily out of the windows of the eyes."0
Yet who has a right to a merry heart, but he that is walking in
acceptance with God ?H It was this spring of joy. that lighted up
Hannah's sorrowful countenance into godly cheerfulness.12 Stephen
stood before his judge, with his heavenly prospects beaming in his
"angel's face."13 Everywhere does the hearty reception of the gos
pel " give beauty for ashes" — sunshine for gloom.14
¦ Gal. v. 17. Rom. vii. 21. Ps. xxxviii. 9. 2 Rev. i. 18.
3 John xxi. 17. Comp. Rev. ii. 23. 4 Ps. cxii. 5.
s Gal. ii. 11—13, with 2 Peter iii. 15.
6 Chap. ix. 8. 1 Kings xviii. 10; xxi. 20; xxii 8. Comp. Amos v. 10 ; vii. 10 — 13.
7 Mark vi. 17—20.
8 Luke xvi. 13, 14. eUii-»"-ii?tfyi>' from fuiKrnp, nostril — contempt shown by the nos
trils — ptiTtrd), to blow — ' They blowed their nose at him.' See Leigh's Critica Sacra, and
Parkhurst on (iv<rripigu-.
3 John iii. 20.
i° Trapp in loco. This merriment, however, widely differs from the noisy mirth of the
ungodly (Chap. xiv. 13.) The word is of frequent use among our old writers. It is
Foxe's favorite description of the holy joys of the martyrs. Comp Ecc. ix. 7.
ii Ps. xxxii. 1, 2, 11. i2 1 Sam. i. 7—18. 13 Acts vi. 15 ; vii. 55.
14 Isa. lxi. 2, 3.

182 EXPOSITION OF THE BOOK OF PROVERBS.
Sad indeed, is the contrast of a heart broken by worldly sorrow.1
Too often does a mischievous gloom worm itself into the vitals of
the child of God.2 The melancholy victim drags on a weary — heavy-
laden existence, clouding a distinct feature of his character ;3 de
spoiled of one of the most attractive ornaments of his profession.4
His hands slacken ; his whole energies are paralyzed for the
work of God ;5 and he sinks into desponding apathy and indo
lence.6 In times of depression, let sense and feeling be kept within their
bounds ; and the Saviour's voice, encouraging confidence, will be
practically regarded.7 Even our very " sighing and crying for the
abominations of the land"6 must not issue in heartless complaints,
but rather stimulate to the diligent improvement of present oppor
tunities. Did we realize, as we ought, our present privileges, and
grasp our eternal prospects ; no sorrow of the heart would break
our spirit. The gleam of sunshine would be to us the earnest of
what it will be, when — as Rutherford beautifully observes — ' we
shall be on the sunny side of the Brae.'9 Meanwhile — the first
step in religion is not only beginning to be serious, but to be happy.
To maintain our Christian balance, even " godly sorrow" must be
disciplined ; lest it break the heart, which it was intended only
to humble ; lest it give advantage to the enemy, and bring hin
drance to the Church.10
14. The heart of him that hath understanding seekeih knowledge : but the mouth
of fools feedeth on foolishness.
Observe the man of natural understanding. Every apprehen
sion quickens the appetite to seek knowledge. He is ready to learn
from any quarter, even from a child. He is all eye — all ear — al!
heart — for his object. Much more will spiritual understanding
stimulate the desire.11 Beware of the lust to be " wise above what
is written." But let every vigorous effort be made to be wise, up
to what is written. David, with his high attainments, was ever
crying for Divine teaching.12 His wise son sought knowledge upon
his knees,13 and not less in the diligent habit of application.14 The
Q,ueen of Sheba, " coming from the utmost parts of the earlh ;"15
Nicodemus and Mary, sitting at the feet of Jesus;16 the Eunuch,
journeying to Jerusalem ;17 Cornelius and his company, drinking
in the precious message of salvation;18 the Bereans, carefully
" searching the Scriptures"19 — do not all these shew the understand
ing heart, seeking a larger interest in the blessing ?
Invaluable indeed is the gift. Warm affections need the disci
pline of knowledge to form principle and consistency, Christian
i 1 Sam. xxviii. 16. 2 Cor. vii. 10. 2 Chap. xii. 25; xviii. 14.
3 Phil. iii. 3. 4 Psalm xxxiii. 1.
5 Comp. Neh. viii. 10. Phil. iv. 4. 6 Chap. xvii. 22. 1 Isa. 1. 10.
8 Ez. ix. 4. 3 Rutherford's Letters. i° 2 Cor. ii. 7—11.
¦1 Chap. i. 5 ;'ix. 9. 12 Ps. cxix. 98—100. with 33, 34, &c.
13 1 Kioto iii. 5—10. " Eccl. xii. 9, 10. 15 1 Kings x. 1. Matt. xii. 42.
•6 John iii. 1, 2. Luke x. 39. w Acts viii. 28. i8 Ibid. x. 33.
is Ibid. xvii. 11.

EXPOSITION OF THE BOOK OF PROVERBS. 183
completeness and proportion -,1 seeking for wholesome food, not in
toxicating draughts ; not deeming novelty the most desirable thing ;
but rather with the wise Sir M. Hale — ' to be impressed and af
fected, and to have old and known truths reduced to experience
and practice.'
But while the man of understanding is never satisfied with
knowledge, the fool is fully satisfied with folly. So brutish is his
taste, that his mouth feeds upon foolishness. It is his meat and
his drink. His spirit "is of earth, earthy." Many such fools we
find in religion, who prefer empty speculations and disputings on
matters indifferent to the rich pasture of the children of God.2 Let
us ponder the responsibility of " going on to perfection ; that, being
of full age, we may have our senses exercised to discern both good
and evil."3
15. All the days of the afflicted are evil: but he that is of a merry heart hath a
continual feast.
The abounding consolation of Christian affliction, does not blot
out its penal character. As the fruit and chastening of sin, it is
an evil ; and therefore all the days of the afflicted are evil.4 Yet
the child of God in. affliction is not so miserable as he seems to be.5
The darkest of these evil days can never make " the consolations
of God small with him."6 He can sing in the prison as in a pal
ace.7 He can " take joyfully the spoiling of his goods."8 He can
praise his God, when he hath stripped him naked.9 He can re
joice in him, as his portion in earthly destitution.10 ' Who is it' —
said the heavenly Martyn in a moment of faintness — 'that maketh
my comforts to be a source of enjoyment ? Cannot the same hand
make cold, and hunger, and nakedness, and peril, to be a train of
ministering angels conducting me to glory V11 What real evil then
can affliction bring ? Or rather, what does it bring but many feast-
days 7 A few days' feasting would soon weary the epicure, But
here the merry heart hath a continual fea st.— And 'all his trouble
is but the rattling hail upon the tiles of bis house,' 12 not disturbing
his enjoyment. Fed with this heavenly portion, shall I not. thank
my God, that he hath rooted me up from present satisfactions ?
" Let me not eat of this world's dainties. Thou hast put gladness
into my heart, more than in the time that their corn and their wine
increased."!3 16. Belter is little with the fear of the Lord, than great treasure and trouble
therewith. 17. Belter is a dinner of herbs where love is, than a stalled ox and
hatred therewith.
Here are the sources of the merry heart — the fear of the Lord,
and love to man. And here also is the continual feast, so satisfy-
i Phil. i. 9. Comp. Psalm cxix. 66.
2 Verse 21 ; x. 20. Hos. xii. 1. Acts xvii. 21. 5 Heb. vi. i ; v. 14.
4 Gen. xlvii. 9. Ps. xc. 7—9. 5 2 Cor. vi. 10. s j0b xv. 11.
- Acts xvi. 25. 8 Heb. x. 34. s j0b ;, 21.
io Hab. iii. 17, 18. " Life, Chap. ii. 12 Leighlon on 1 Pet. i. 2; iii. 17.
13 Ps. cxii. 4 ; iv. 6, 7.

184 EXPOSITION OF THE BOOK OF PROVERBS.
ing, that the saint's little is better than the worldling's all.1 It is
his Father's gift ;2 the fruit of his Saviour's love ;3 enjoyed by
special promise,4 and sweetened with the "great gain of godly con
tentment."5 If it be only little, it is not from lack of his Father's
care and love ; but because his wisdom knows what he really
needs,6 and that all beyond would be a temptation and snare.
Truly " a man's life consisteth not in the abundance of the things
which he possesseth."7 The universe will not fill a worldly,8 while
a little will suffice for an heavenly,9 heart. There must be
trouble with great treasure, without the fear of the Lord.13 And
far more destitute is its possessor in his unsubstantial happiness,
than the man of God, who is eating his bread in the sweat of his
brow. ' Jacob's ladder, which conveys to heaven, may have its
foot in the smoking cottage.'11 And as to this world's comforts —
the dinner of herbs — the homely meal of love, is better than the
stalled ox, prepared for a sumptuous,12 but unbrotherly, feast.13
Love sweetens the meanest food. Hatred embitters the richest
feast.14 How did the presence and converse of the Lord of angels
dignify the humble fare!15 How much more refreshing Were the
social meals of the Pentecostal Christians, than the well-furnished
tables of their enemies !16 When the Lord's ordinance is marred by
man's selfishness — When wealth, rank, or adventitious accomplish
ments, govern the choice of life's companion, rather than the fear
of the Lord ; what wonder, if the stalled ox, and hatred therewith,
be the order of the house ? Mutual disappointment is too often
the source of criminal indulgence abroad ; always the bane of
peace and unity at home. Few alas ! practically believe this
divine testimony. Parents ! — Do you seek the solid happiness of
your children ? Then lead them to expect little from the world ;
every thing from God.
18. A wrathful man11 stirreth up strife: but he that is slow to anger appeaseih
strife. This Proverb requires no explanation. But observe ihe principles
of hatred and love, contrasted in active exercise. Some persons
make it their occupation to sit by the fire, to feed and fan the
fiame, lest it, be extinguished — An useful and friendly employment,
were it a fire to warm. But when it is an injurious, consuming,
and destructive element, it would seem difficult to discover the
motive of these incendiaries,18 did we not read, that " out of the
i Chap. xv':. 8. Psalm xxxvii. 16. 2 Matt. vi. 11.
3 2 Pet. i. 3. 4 ps, xxxiv. 10 ; xxxvii. 3, 19. Isa. xxxiii. 15, 16.
5 1 Tim. vi. 6. Phil. iv. 11, 12. 6 Matt. vi. 32. 7 Luke xii. 15
8 Ecc. i. 8. 3 Gen. xxviii. 20. i° Eccl. v. 6 ; v. 12.
n Bishop Reynolds's Sermon on 1 Tim. vi. 17 — 19.
¦2 Matt. xxii. 4. Luke xv. 23. [3 Chap. xvii. 1 ; xxi. 19; xxiii. 6—8.
» 1 Sam. xx. 24— 34. 2 Sam. xiii. 23— 29. Est. i. 10— 12. 15 John xxi. 9— 23.
¦s Acts ii. 46. Comp. Ps. cxxxiii,
17 A man of wrath, Heb. constantly indulging it ; unwilling to put it away ; a fire
brand, ' Vir flagranti®. ' — Schultens. Comp. xxix. 22.
is Chap. x. 12; xvi. 27, 28; xxvi. 20, 21.

EXPOSITION OF THE BOOK OF PROVERBS. 185
heart proceed evil thoughts, murders, wickedness, an evil eye,
pride, foolishness." 1
What then is the Christian's experience? Instead of stirring
up — to appease strife ; to bring water — not fuel — to the fire ; by
" a soft answer to turn away wrath ;"2 by a yielding spirit to melt,
subdue, and bring peace.3 Let me remember that I owe my very
salvation to this attribute — slow to anger.4 And shall I not
endeavor to imbue my profession with this lovely adorning, and
to " be a follower of God, as his dear child, walking in love ?"5
Will not this temper of the gospel secure my earthly enjoyment of
godliness?6 Will it not also seal my title as a child of God?7
19. The way of the slothful man is as an hedge of thorns ; but tlie way of the
righteous is made plain, (raised up as a causey, Marg.s)
Another picture of the slothful man drawn to life ! He plants
his own hedge, and then complains of its hindrance. Every effort
to break through his difficulty, like afresh thorn-bush in his way,
tears his flesh. He is brought to a stand. Indecision, delay, re
luctance, sluggishness, paralyze his exertions.9 He not only ex
aggerates his real,10 but pictures to his mind imaginary,11 difficul
ties ; so that, after a feeble struggle of conscience, with much to
do, but no heart to do any thing, he gives himself up to idleness
or pleasure.12
This sloth is a ruinous evil in temporals. Young men ! remem
ber, that one or two hills of difficulty, vigorously climbed in youth,
will make the way plain for future and successful progress. But
to put half the soul to the work ; to drag to it as an unavoidable
task ; to avoid present difficulties in order to find a smoother path,
will make a hedge of thorns, harassing to the end of the journey.
Much more ruinous is this evil in the Christian life. The slug
gard in religion is miserable — never at ease. He knows his need
of a change. He makes an effort to pray. But all withers for
want of purpose of heart. His way is a hedge of thorns. Exer
tion is absolutely impossible. He sees no hope of overcoming, and
lies down in despair.13 Child of God! Beware of yielding to a
sluggish spirit. Soon will nothing remain but the dead form of re
ligion ; the bare walls of the house, instead of the temple filled
with the glory ; the heartless externals of godliness, while the
spirit that breathed life into them is gone.
After all — the difficulties are more in the mind than in the path.
For while the slothful sits down by the side of his hedge in de
spondency ; the righteous, in the habit of diligence, finds his way
made plain.14 An. honest desire and effort make the way easy.
i Mark vii. 21, 22. 2 Verse I. References. * Gen. xiii. 7—9. Eccl. x. 4.
4 Ps. ciii. 8. 2 Pet. iii. 15. 5 Eph. v. 1, 2.
6 Matt. v. 5. 7 ibid. ver. 9.
8 ' A highway — a path so formed as to be easy to the foot of the traveller.' — French
and Skinner. Comp. Isa. xxxv. 8. Also 2 Chron. ix. 11. Marg.
3 Comp. Lev. xxvi. 7, 8, with Jud. i. 3, 4. i° Num. xiii. 27— 33.
ii Chap. xxvi. 13. ,2 Ibid, verses 14, 15. J3 Chap. xii. 27.
H Num. xiii. 30 ; xiv. 2—9.
24

186 EXPOSITION OF THE BOOK OF PROVERBS.
Faith brings him to the strong for strength. Hope, love, and joy
are conquering principles. " The mountains are threshed"1 by the
energy of faith. Religion, with all its crosses, is found to be a
practicable thing.2 The victory over sloth opens a happy and
prosperous way to heaven.3
20. A wise son maketh a glad father : but a foolish man despiseih his mother.
3o not the brightest joys,4 and the bitterest tears5 in this world of
tears, flow from parents' hearts ? Whatever be the delight to see
a son prospering in life, the Christian father finds no rest, until
a wise son maketh him glad. And here we need not any develop
ment of talent or superior attainment, but the true wisdom ; hum
ble and docile, marked (as the contrast suggests) by filial rever
ence; specially by the cleaving choice of that fear of the Lord which
" is the beginning of wisdom."6 Such a son does indeed rejoice his
father, as he watches with equal pleasure and thankfulness the
daily growth and healthiness of his choice vine.
But what if folly, instead of gladdening, despise, a mother ?7
She — whose tender love,8 and yearning faithfulness,9 is a faint pic
ture of the heart of God — She is despised by " the son of her
womb !"10 The law of God commands honor10 and reverence j11 and
the transgression of the law will not be forgotten.12 But is not this
neglect a chastening rebuke for capricious indulgence ? What grace
and wisdom is needed, so that parents may be a valuable blessing
to their children for their highest interests !
21. Folly is joy to him that is destitute of wisdom : but a man of understanding
waiketh uprightly.
Let this Book of instruction probe our profession. What think
we oi folly 7 Not only does the ungodly practise it. But it is joy
to him. He sins without temptation or motive. He cannot sleep
without it.13 It is "the sweet morsel under his tongue."14 He
"obeys it in the lusts thereof."15 He "works it with greediness."16
He hates the gospel, because it proposes to "save him from it."17
But hear the humbling confessions of a child of God — "I am car
nal, sold under sin. O wretched man that I am ! who shall deliver
me?" Verily would he sink under his hated burden, but for the
confidence " I thank God — There is no condemnation."18
What greater proof can there be of being destitute of wisdom,,
than this appetite of sin ? That which hath turned this fair and
blooming world into a sepulchre — nay — that which hath kindled
" everlasting burnings" — is his joy. And thus he goes on, intent
1 Isa. xii. 10—14. 2 Phil. iv. 13.
3 Chap. iv. 18. Job xvii. 9. Matt. xi. 12.
4 Chap. x. 1 ; xxiii. 15, 24, 25. 1 Kings i. 48.
5 Chap. xvii. 25. 2 Sam. xvii. 33 ; xviii. 1—4.
6 Verse 33 ; i. 7. 1 Chap. xix. 26 ; xxiii. 22. 8 Isa. lxvi. 13.
8 Ibid. xlix. 15. i» Ex. xx. 12. " Lev. xix. 3, 30.
I2 Chap. xx. 20; xxx. 17. Ez. xxii. 2, 7. a Chap. iv. 16, 17.
« Ver. 14; ix. 17. Job xx. 12. is Rom. vi. 12. ls Eph. iv. 19.
" Matt. i. 21. Acts iii. 26 ; with John iii. 19. ]8 Rom. vii. 14, 24, 25 ; viii. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 187
upon the trifles of the day ; and trifling with eternal concerns ;
pieferring shadowy vanities to everlasting glory. Will he not open
his eyes to the discovery ; that " they that observe lying vanities,
forsake their own mercy ?'u The Lord save him— ere it be too
late — from reaping the,bitter fruits of his foolish choice !
But how know we the man of understanding 7 He gives his
heart and mind to the word of God. He has joy in wisdom,2 — as
the sinner in folly. Even his painful discoveries of indwelling cor
ruption, ground him deeper in solid religion, than those who know
only the surface. He is taught of God, and his upright walk is
a bright " shining path."3 Give me, O my God, understanding,
that my joy may be in thy wisdom — not in my own folly.
22. Without counsel purposes are disappointed: but in the multitude of counsel
lors they are established.
Consider how weak and ignoiant we are. Were our judgment
perfect, the first impressions would be infallibly right. But feeble
and shaken as it is by the fall, every dictate needs pondering. How
much evil has been done by acting upon impulse in a few hasty
moments, or by a few warm words or lines without consideration !4
Our wisdom lies in self-distrust, at least leaning to the suspicion
that we may be wrong. Yet, guard also, on the other side, against
that indecision of judgment, which is carried about by every per
son's opinion. Upon the whole, Christian prudence suggests the
expediency — especially in important matters — of experienced coun
sel. By the neglect of this advantage, many good purposes have
been disappointed.5 God has ordained the commerce of wisdom
for mutual benefit, and by the multitude of counsellors many
valuable purposes have been established.6 But as the wisest of
these are fallible, and often in error, is it not our only safe path, in
the use of human means, to look up to the great " Counsellor"7 of
his Church for guidance, and in reverential thankfulness, to take
" his testimonies as the men of our counsel Vs Blessed be God for
this special privilege of counsel always at hand ! In humility and
confidence, we shall not materially err.9
23. A man hath joy by the answer of his mouth : and a word spoken in due sea
son, how good is it .'
A word ior our Divine Master to our fellow-sinners he will
condescend to bless. The remembrance — "Who made man's
mouth?"10 — puts away pride. But have we not joy by the answer
of our month 711 The pain that every right-minded Christian feels
in giving " open rebuke," is abundantly compensated by the joy of
the happy issue.12 Even an unsuccessful effort brings the joy in
i Jon. ii. 8. 2 Chap. xxi. 15. 3 Chap. iv. 18.
4 Chop. xix. 2.
5 Rehoboam, 1 Kings xii. 13 — 19. Ahab, xxii. 18 — 39 ; even David, 2 Sam. xxiv.
1—4, 15.
6 Chap. xi. 14 ; xx. 18 ; xxiv. 6. Acts xv. 6, 31. 7 lsa. ix. 6.
8 Ps. cxix. 24. M. R. 9 Chap. iii. 5, 6. io Ex. iv. 11.
ii Chap. xii. 14; xiii. 2. w Chap, xxvii. 5. 2 Sam. xii. 1—13.

188 EXPOSITION OF THE BOOK OF PROVERBS.
" the testimony of our conscience." It must however be a word
spoken indue season.1 "How forcible are right words;"2 well-
timed, though from feeble lips !3 ' There are some happy seasons,
when the most rugged natures are accessible.'4 Yet many a good
word is lost by being given out of season. Would we bring true
conviction ? Then pass by the moment of irritation, and wait for
the return of calmness and reason.5 Give reproof privately,6 not
exasperating, except when the occasion calls for it,7 by public ex
posure. Never commence with an attack — an enemy's position,
that naturally provokes resistance. Study a pointed application.
A word spoken for every one, like a coat made for every one, has
no individual fitness. When "the wise man's heart discerneth
both time and judgment,"8 the word is doubly effective. Manoah's
wife upheld her husband's faith.9 Abigail restrained David's mur
derous intent.10 Naaman's servants brought their Master to sober
reason.11 Paul withheld the jailor's hand from self-destruction, and
opened salvation to his soul.12 Sweet indeed also is the Minister's
joy from the answer of his mouth, when his gifted tongue " speaks
a word in season to him that is weary."'13 And will it not be an
element of his-consummat.ing joy " at that day," when he shall wel
come those, instrumentally saved by the. answer of his mouth, as
his " glory and joy ?"14
24. The way of life is above to the wise, that he may depart from hell beneath.
The way of life — the way in which alone life is found — the
way to God — the way to glory — is but one. That way is Christ.15
If therefore I come to him — renouncing all other hope, casting all
my hope on Him, and every step of my way " looking unto Him"16
— am not. I in this way? And if I follow Him in " the obedience
of faith," am not I advancing in that way ?17 This way is above
¦ — of heavenly origin. Fools rise not high enough to discern it,
much less to devise and walk in it. Their highest elevation is
grovelling. God does not allow them even the name of life.18
Cleaving to the dust of earth, they sink into the hell beneath. But
this is the way of the wise — born from above — taught from above
— therefore walking above, while they are living upon earth — A
most transcendent life ! " partaker of the Divine nature !"19 the life
i Chap. xxv. 11. 2 Job vi. 27.
3 Chap. xxiv. 26. Thus Luther, after the pattern of the great Apostle, gladly ac
knowledged his obligation. — ' The word of a brother, pronounced from Holy Scrip
ture in a time of need, carries an inconceivable weight with it. The Holy Spirit accom
panies it, and by it moves and animates the hearts of his people, as their circumstances
require. Thus Timothy, and Titus, and Epaphroditus, and the brethren who met St.
Paul from Rome, cheered his spirit, however much they might be inferior to him in learn
ing and skill in the word of God. The greatest saints have their times of faintness,
when others are stronger than they.' — Scott s Contin. of Milner, i. 332.
4 Bishop Hopkins's Works, iv. 485. ' Mollia tempora fandi.'
6 1 Sam. xxv. 37. 6 Matt, xviii. 15. 7 i Tim. v. 20. Acts xiii. 6—11.
8 Ecc. viii. 5. Comp. iii. 1,7. 9 Judg. xiii. 23. u 1 Sam. xxv. 32, 33.
ii 2 Kings v. 13, 14. i2 Acts xvi. 28—31. 13 Isa. 1. 4.
« 1 Thess. ii. 19, 20. 15 John xiv. 6. 16 Heb. xii. 2.
" John viii. 12. is 1 Tim. v. 6. i9 2 Pet. i. 4.

EXPOSITION OF THE BOOK OF PROVERBS. 189
of God himself ( — in humble sublimity, ascending above things un
der the sun — above the sun itself— The further we walk in this
way above, the further we depart from hell beneath. Heaven and
Hell are here before us — Soon will our state be fixed for eternity.
What am I ? Where am I ? Those " who mind earthly things,
their end is" the hell beneath. Those who walk in the way
above — " their conversation is in heaven ;" their hope is fixed on
the Lord's coming from thence ; their everlasting joy will be this
complete transformation into his own image.2
Children of God ! walk like yourselves ; with " your hearts
lifted up in the ways of the Lord ;"3 with a holy loftiness above
the debasing pleasures of earth ; " looking at the things that are
unseen ;"4 " having respect unto the recompence of the reward ;"5
walking in the icay above where your hope is6 — where your trea
sure7 — where your home8 — above all — where your ascended Sav
iour is ;9 and where one golden ray of his favor, one reflected beam
of his glory — will outshine all the glare of a shadowy world.
' Grant, we beseech thee, that like as we do believe thy only-begot
ten Son, our Lord Jesus Christ, to have ascended into the heavens ;
so we may also in heart and mind thither ascend, and with him
continually dwell.'10
25. Tlie Lord will destroy the house of the proud: but he will establish the bor
der of the widow.
The administration of the Divine Government is to humble the
proud, and to exalt the humble.11 The contrast seems to mark the
proud oppressor — an usurper of God's rights. He deals with him
therefore as a traitor, and destroys not only his person, but his
house.12 And who can but acknowledge the retributive vengeance
of the Judge of the earth !13
But the widow, whom many care not for, many are ready to
trample on — what a Friend and Protector has she !14 — " Let thy
widows trust in me."15 God condescends to link himself with them
in a special relation, concentrating all his care and tenderness on
their bereaved condition.16 Did not he provide for sorrowing Naomi,
a staff in her faithful daughter ; and ultimately establish her bor
der in Israel?17 Did he not supply the pressing need of the Min
ister's widow18 (a cheering warrant of faith in similar affliction),
and take up the Shunamite's oppression, and again establish her
border ?19 And shall we forget, how he teaches the returning peni
tent to plead the gracious manifestation — "In thee the fatherless
findeth mercy?"20 /
i Eph. iv. 18. 2 Phil. iii. 19—21. Comp. Psalm xvii, 14, 15.
3 2 Chron. xvii. 6. Comp. Isa. xxxiii. 16 ; xl. 31 ; lviii. 14. 4 2 Cor. iv. 18.
5 Heb. xi. 24—26. 6 2 Cor. v. 1—5. Col. i. 27. Heb. vi. 19.
7 Matt. vi. 20. 8 2 Cor. v. 6—8. Heb. xi. 16; xiii. 14. 3 Col. iii. 1.
'o Collect for Ascension Day. " Luke i. 51, 52.
i2 Esth. vii. 10; ix. 10. Jer. xxii. 13—30. ,3 Ps. x. 14. 18; xii. 5; lviii. 11.
¦4 Chap, xxiii. 10, 11. 15 Jer. xlix. 11. Comp. 1 Tim. v. 5.
« Ps. lxviii. 5; cxlvi. 9. Deut. x. 17, 18. » Ruth i. 7—18; iv. 14—17.
is 2 Kings iv. 1—7. u Ibid. viii. 1—6. 2° Hos. xiv. 2, 3.

190 EXPOSITION OF THE BOOK OF PROVERBS.
26. The thoughts of the wicked are an abomination to the Lord : but the words
of the pure are pleasant words, (words of pleasantness, Marg.)
How lightly do the mass of men think of the responsibility of
their thoughts ! as if they were their own, and they might indulge
them without restraint or evil. But they are the seminal principles
of sin.i And as the cause virtually includes its effects; so do they
contain, like the seed in its little body, all the after fruit. They
are also the index of character. Watch their infinite variety — not
so much those that are under the control of circumstances, or
thrown up by the occasion, as the voluntary flow, following the
habitual train of our associations. " For as a man thinketh in his
heart, so is he."2 Let the Christian yield himself up to the clear ra
diance of " the word, as a discerner of the thoughts and intents of
the heart ;"3 and what a mass of vanity does only one day — one
hour — bring to account ! What then is the result with the wicked !
" Evil thoughts" are the first bubbling of the corrupt fountain.4
The tide of evil rolls on unceasingly. Thoughts of iniquity"5 — ¦
" vain thoughts lodging within"6 — all are an abomination.
Very different is his mind towards his own people. The words
of the pure — the expressions of their thoughts1 — are pleasant
words. How pleasant — is manifest from his inviting call to their
intercourse with him ;8 yet more from the open reward prepared
for them before the assembled world — " They that spake often one
to another — and thought upon his name — they shall be mine, saith
the Lord, in that day, when I make up my jewels."9
27. He that is greedy of gain troubleih his own house : but he that hateth gifts
shall live.
What an awful stamp has God fixed upon covetousness ! Idol
atry ;10 abomination j11 an evil eye, and the cause of poverty;12
" the root of all evil !"13 Not only is it a curse to the sinner, but
often a trouble to his house. So did Lot,14 Achan,15 Saul,16 Ahab,17
Gehazi,18 Jehoiakim,19 and the Jews,20 find it. And often in our
own day has greediness of gain plunged whole families into
misery in ruinous speculations !21 For where the enriching bless
ing of God is not desired or sought, we cannot wonder that it be
withheld !
Can the man of God do so? Not only would he refuse, but he
i Chap. xxiv. 9. Gen. vi. 5. Even an Heathen accurately described them. Aur»^-
Bduik Trnyas rijs naxias. ' The indigenous fountain of evil.' — Plutarch. Moral. Again —
1 If thou wouldest unlock the door of thine heart, thou wilt find a storehouse and trea
sury of evils diversified and full of numberless passions.' Ibid.
2 Chap, xxiii. 7.
3 Heb. iv. 13. npiriKds — a critic, censuring the errata with the most minute accuracy.
4 Matt. xv. 19. 5 Isa. lix. 7. 6 Jer. iv. 14.
7 Matt. xii. 34. Comp. Ps. xxxvii. 30, 31. 8 Ver. 8. Cant. ii. 14.
8 Mal. iii. 16, 17. " Eph. v. 5. Col. iii. 5. Comp. Job xxxi. 24.
ii Psalm x. 3. 12 Chap, xxviii. 22. 13 1 Tim. vi. 9, 10.
14 Gen. xiii. 10, 11 ; xiv. 12; xix. 14, 30. 15 Jos. vii. 1, 15, 24, with Deut. vii. 28.
« 1 Sam. xv. 19—26. 17 1 Kings xxi. 1—14, 19—22. 2 Kings ix. 24—26.
L8 2 Kings v. 20—27. 13 Jer. xxii. 13, 18—30. 20 Ibid. vi. 12, 13 ; viii. 10.
«i Hab. ii. 9, 10.

EXPOSITION OF THE BOOK OF PROVERBS. 191
hateth, gifts, not only in the corrupting influence of bribes,1 but in
any case, that would bring dishonor upon his God. For this rea
son Abraham refused the gifts of the king of Sodom,2 and Peter
the enticement of Simon.3 The man who thus walks in integrity,
does not he live on high in the special favor of his God ?4 Does
not he, who hateth this world's gifts for the affliction of the cross,
" receive an hundred-fold recompence in this life, and, in the world
to come, everlasting life ?"5 'Let their money perish with them'
(was the noble confession of the Marquis of Vico, nephew to Paul
V.) ' that prefer all the world's wealth before one day's communion
with Jesus Christ and his despised people.'6
28. The heart of the righteous studieth to answer: but the mouth of the wicked
poureth out evil things.
Consideration is an important part of the Christian character ;
nowhere more important than in the discipline of the tongue.
Think twice before we speak once. " The wise man's heart is in
his right hand,"7 that he may weigh his words, and study how to
answer,3 and be ready " always to give an answer to him that ask-
eth a reason of the hope that is in him."9 Though there may be
" good treasure" within, yet we must carefully ponder to draw from
it " a word in due season."10 Often may we reflect upon ourselves,
for speaking hastily.11 And indeed, when that comes out which is
uppermost, nothing but the dross of evil can be looked for ? Many
stumblings have been made by speaking from the hasty feeling of
the moment, rather than from a well-balanced and considerate
judgment. In this haste, Joshua was beguiled by the Gibeonites ;12
David indulged a burst of murderous revenge ;13 Peter would fain
have dissuaded his master from the work,14 which he came down
from heaven to do, and without which we should have been a
world eternally lost. Cultivate a pondering mind. If ever asked
to open an important subject, throw it not off hastily ; nor give an
answer, till it has been obtained from God. For the heart's study
to answer, necessarily implies prayer — the only medium of receiv
ing the "wisdom that is profitable to direct."15 Nehemiah darted
up his prayer for the answer for the moment, and how graciously
was it vouchsafed !16 This is more especially a Ministerial respon
sibility for the many cases of conscience, that require " the tongue
of the learned" — a word of wisdom, conviction, or consolation.
How can " the priest's lips keep knowledge,"17 unless the heart, uu
der his Master's teaching, studieth to answer 7
The wicked have no such restraint. He cares not what he says.
i Ex. xviii. 21; xxiii. 8. Deut. xvi. 19.
2 Gen. xiv. 22, 23. 3 Acts viii. 18—20.
4 Ps. xv. 5. Isa. xxxiii. 15, 16. Jer. xxii. 15, 16. Ez. xviii. 5 — 9.
s Heb. xi. 24—26. Matt. xix. 29, 30.
8 See his interesting history in Dr. M'Crie's Reformation in Spain.
7 Eccles. x. 2. 8 Chap. x. 31, 32; xiii. 16; xvi. 23. 3 1 Pet. iii. 15.
io Ver. 23. , Matt. xii. 34. ", Ps. xxxi. 22; cxvi. 11. W Jos. ix. 14, 15.
13 1 Sam. xxv. 13—21. 14 Matt. xvi. 22.
is Chap. ii. 1—6. Eccl. x. 10. w Neh. ii. 1—6. w Mal. ii. 7.

192 EXPOSITION OF THE BOOK OF PROVERBS.
It is of little consequence to him, whether it be true, or well-timed,
or whom it wounds. His poisoned fountain poureth out poisonous
waters.! Yet fearful is it to think, how every light word brings its
account,2 and will be found a ' hot coal to make the fire of hell
burn more fiercely.'3 Such a plague often infests the Church.4
" From such withdraw thyself."5 Separation is the keeping of the
soul. 29. The Lord is far from the wicked: but he heareth the prayer of the righteous.
Such is the Lord's difference between these two classes. He is
equally near to them both in his essence.6 But in his favor he is
far from the wicked,1 and rejects their prayer.8 He is near to
the righteous, and heareth them.9 His distance from the wicked
is to their hearts' desire.40 Yet does he sometimes make them
groan,11 as they will sink hereafter, under its final and everlasting
curse.12 But who can estimate the grace that calls these " stout
hearted, that are afar off, to hearken, and brings near righteous
ness and salvation to them?"13 Inexpressible must be the guilt of
despising such free, abounding, mercy !14
But to the righteous, he is most graciously near.15 He heareth
their breath, when there is no voice ; ls their desire and weeping,
when there are no words;17 their stammering, when there is no
gift.18 Wonderful indeed is it, that he should hear such prayers,
polluted as they are in their very breath. Yet does our compas
sionate High Priest wait for these vile offerings at the door of the
oracle ; and in his golden censer they appear spotless before the
throne.19 For his sake we are not only borne with, but accepted.
Add to which — our prayers his own Spirit has dictated.20 How
then can he turn away from them ?
Yet the enemy will suggest the doubt. Does he hear 7 Well
he knows, what a shelter prayer is from his assault ; and gladly
would he drive us from it. ' Am I righteous ?' Be it so, that thou
art not. But is not thine advocate so?21 Then put thy prayers
in his hands. Thou canst not doubt his access to God ; or that
the ear, that may be shut to thee, is open to him. "Wouldst thou
be spoken for to the king?"22 Stammer out the prayer to thy
Friend — " 0 Lord, I am oppressed ; undertake for me."23
'But I see no answer.' Correct the errors of sense by faith in
his word, which declares — whatever appearances may be — He
heareth. Judge not by thy feelings or conceptions, but by his own
i Ver. 2 ; xiii. 16. Ecc. x. 3, 12—14. * Matt. xii. 36.
3 Cartwright in loco. 4 Tit. i. 10, 11. 2 Pet. ii. 18. 5 1 Tim. vi. 3—5.
6 Ver. 3. Jer. xxiii. 23, 24. Acts xvii. 27, 28.
7 Psalm xxxiv. 16. Jer. xviii. 17. Amos ix. 4.
8 Isa. i. 11. Jer. xiv. 12. Ez. viii. 18. 8 Ps. xxxiv. 15. 1 Pet. iii. 12.
¦° Job xxi. 14. u Ex. xxxiii. 1 — 7. 1 Sam. xxviii. 6. Hos. v. 15. Mic. iii. 4.
12 Ps. lxxiii. 27. Matt. xxv. 41. 2 Thess. i. 9. i3 Isa. xivi. 12, 13.
" Acts xiii. 38—46. i5 Ps. xxxiv. 18; cxlv. 18, 19.
u Neh. ii. 4. Lam. iii. 56. " Ps. xxxviii. 9; vi. 8. 13 Is. xxxviii. 14,
•8 Rev. viii. 3, 4. 20 Rom. viii. 26, 27. » 1 John ii. 1.
22 2 Kings iv. 13. 23 Isa. xxxviii. 14.

EXPOSITION OF THE BOOK OF PROVERBS. 193
unchangeable word — by the manifestation of his name;1 that he
will refuse thee nothing that is really good ; that thou dost obtain,
if not what thou desirest, yet what upon the whole is best and
fittest for thee. Have patience with God. Dictate nothing. Com
mit thy will to him. Say not — " I will that thou give me by and
by."2 Leave time and all to him. If he does not answer in thy
time, he will in his own far better season.3
Study the character of God. It is not the Judge on his seat ; or
the King on his throne of state ; but the Father in the full flowing
of his love. Is not this attraction ? In the sharpest trial — not all
the world — not all the power of hell — can bar thine access to him.
No child runs to his Father with such a confidence as thine.
Never will he chill the heart, that throws itself upon his love.
Then honor him in this confidence. Shew that you really
mean what you say. Bring to him no general petitions (the signs
of an heartless frame) but definite objects. Tell him what you
want, and all that you want. Prize his presence supremely — the
pleasures of the closet above all privileges. No creature — not even
the company of Apostles — can compensate for the loss of Him.
Wrestle in prayer, but sit still in faith. He has bound himself by
his own promises. And the fulfilment of them in answer to prayer
will quicken confidence and praise.
30. The light of the eyes rejoiceth the heart ; and a good report maketh the bones
fat. The eye is the medium of the most rational enjoyment. Most
elevating is the sight of the wonders of the creation ! The Psalm
ist's Hymns of praise finely portray his delight.4 Glowing was
the joy, which burst from the wise man's heart in the sight of the
morning glory — " Truly light is sweet, and a pleasant thing it is
for the eyes to behold the sun."5 Look also at gracious and unex
pected providences— How did the light of the aged Patriarch's eyes
rejoice his heart, when he embraced his long-lost son !6 A sun
beam truly was it in the cloud of despondency ! And when the
eye fastens upon the one object of attraction, does not one look
clothed with light, cast a glory on the soul, and fill it with life and
joy ?7 " They looked unto him and were lightened."8 And what
will it be, when the whole soul, animated with Divine Power, shall
centre in the eye, when the light of the eyes shall present him to
unclouded view, whom all heaven adores with everlasting praise !
But let us look at the joy of hearing. See how the Patriarch's
heart bounded at the good, report of his beloved Joseph.9 The
absent Minister seems to live again in the good tidings of his
thriving people.10 ' How delightful must it be to the humbled sin
ner to hear the good report of salvation, and to have "his eyes
enlightened to behold the glory of God in the face of Jesus '
i Ps. lxv. 2. 2 See Mark vi. 25. 3 Isa. xxx. 18.
4 Ps. xix. 1 ; cxi. 2. 5 Ibid. viii. civ. e Ecc. xi. 7.
7 Gen. xivi. 29, 30. Comp. Chap. xxv. 25. 8 Psalm xxxiv. 5.
3 Gen. xiv. 27, 28. Comp. Chap. xiii. 12. io 1 Thess. iii. 5—9.
25

194 EXPOSITION OF THE BOOK OF PROVERBS.
Christ!'1 The animating delight with which the Shepherds saw
the good report realized before their eyes, can scarcely be con
ceived.2 So joyful is it still to the humbled sinner, that the very
"feet of its messengers are beautiful" in his eyes.3 "Blessed are
the people, that know the joyful sound."4
31. The ear that heareth the reproof of life abideth among the wise. 32. He
that refuseth instruction despiseth his own soul: but he that heareth reproof getteth
understanding — (possesseth an heart, Marg.)
What a contrast to the " scorner," lately described, who " goeth
not unto the wise."1 The circumcised ear heareth the reproof
that tends to life,6 and welcomes it as a probing medicine, needful
for the soul's health.7 It is indeed the absolute law of social life,
a component part of the love of our neighbor,8 the bounden obli
gation to be "our brother's keeper" to the utmost of our power.9
And yet for its discharge there should be a special office or relation,
or concurrent providential circumstances. So wisely has God
fenced its exercise from needless or wilful provocations. No wise
man would incur the reproach of a tale-bearer,10 by thrusting himself
into this ungracious work. But beautiful indeed is the sight of "a
wise reprover upon an obedient ear."1 1 The man of God abode with
the wise. He took his meek reprover to his wife.42 He honored
the faithful messenger of his Father's rod with his highest con
fidence.13 The Apostle's affectionate testimony to his reproving
brother showed, that he had heard the reproof of life.14 This con
siderate and humble temper always gets understanding.15 No
thing teaches like experience, and no experience is more useful,
because none so abasing, as rebuke.16
But he that refuseth instruction, despiseth his own soul."
He will not indeed own the charge. But does he not underrate its
high value and imminent danger, when he despises God's warning
and provision for its salvation?18 "Be thou instructed, O Jerusa
lem, lest my soul depart from thee."19
33. The fear of the Lord is the instruction of wisdom: and before honor is hu
mility. The fear of the Lord is described as the substance20 — the begin
ning or principal part21 — here the instruction — of wisdom. For is
it not the medium of the deepest — most heavenly — wisdom 7
Though given under the law, it is linked with the full privileges
of the Gospel.22 The fear of terror melts away. The fear of rev-
i Scott in loco. 2 Luke ii. 15—17. 3 Isa. Iii. 7.
« Ps. Ixxxix. 15. 5 Ver. 12. 6 Chap. vi. 23.
7 Ver. 5 ; xii. 18. Comp. Ps. cxii. 5. 8 Lev. xix. 17, 18.
9 This obligation was repudiated by the first transgressor. Gen. iv. 9.
1° Lev. xix. 16. " Chap. xxv. 12. w 1 Sam. xxv. 39—42.
¦3 2 Sam. xii. 7 — 12. 1 Kings i. 32. Comp. chap, xxviii. 23.
« Gal. ii. 1 1, with 2 Pet. iii. 15. 15 Chap. i. 5 ; ix. 9 ; xii. 1.
¦6 Chap. xxix. 15. Rev. iii. 19. " Ver. 10.
i8 Matt. xvi. 26, with Chap. viii. 35, 36. ,9 Jer. vi. 18. Comp. Zeph. iii. 2.
so Job xxviii. 28. ai Chap. iv. 7 ; ix. 10. Ps. cxi. 10.
22 Acts ix. 31. Heb. xii. 28.

EXPOSITION OF THE BOOK OF PROVERBS. 195
erence fills the soul. God rejoices in his mercy — the child of God
in his confidence. But as it realizes the presence of a holy God, it
must always be connected with humility. Indeed what Christian
grace of the Gospel can exist without this conservating principle ?
Every dispensation of God strikes at the root of self exaltation, and
tends to that real absence of self-esteem and self-sufficiency, which
most of us rather long after than attain.
Most wise therefore is our Father's discipline. Before honor,
humility. Indeed, without humility, honor would be our tempta
tion, rather than our glory. Had not the Apostle been kept down
by a most humbling trial, his honor would have been his ruin.1
The exaltation of the Lord's people in providence, is therefore
often conducted through the valley of Humiliation. Joseph was
raised from the prison to the throne. Moses and David were taken
from the Shepherd's fold to feed the Lord's inheritance.2 Gideon
acknowledged himself to be of " the least of the families of Israel."3
Ruth was humbled by adversity, ere she was raised to the high
honor of a Mother in Israel, and progenitor of the Saviour.4 Abi
gail confessed herself unworthy to wash the feet of her Lord's
servants, before she was honored to be his wife.5 And in the
daily walk of life, the lowest- place is the pathway to honor.6
The same principle obtains in the dispensations of grace. " He
that humbleth himself shall be exalted in due time."7 Not that in
the forgetfulness of our high privileges and confidence, we are to
be weighed down in a sense of degradation. The true humility,
which realizes our vileness, casts us most simply upon the full re
sources of the gospel, so that the most humble is the most trium
phant believer. ' The lower, then, any descend in humiliation, the
higher they shall ascend in exaltation. The lower this founda
tion of humility is laid, the higher shall tlie roof of honor be over
laid.'8 And was not this the track of our beloved Lord — before honor,
humility — the cross before the crown ? How deep was that de
scent, by which he, who was infinitely more than man — became " a
worm and no man !"9 And yet the honor which rewarded this
humility, what tongue can tell !10 ' We must not disdain to follow
Jesus Christ.'11 Is it a light privilege to follow in the pathway
consecrated by his steps — irradiated by his smile?12
i 2 Cor. xii. 7—9. 2 Ex. iii 1—12. Ps. lxxviii. 70—72. 3 Judg. vi. 15, 16.
4 Ruth ii. iv 13—22. Matt, i 5 5 1 Sam. xxv. 41, 42. 6 Luke xiv. 7—11
7 Ibid, xviii. 14. 1 Pet. v. 6. 8 Trapp in loco. 8 Ps. xxii. 6.
¦o Phil. ii. 5—11. " Cope in loco.
ia Matt. xi. 29, 30 ; xx, 26—28. John xiii. 14, 15.

196 EXPOSITION OF THE BOOK OF PROVERBS.

CHAPTER XYI.
1. The preparations (disposings, Marg.) of the heart in man, and the answer
of the tongue, is from the Lord.
The grand question is here decided — Who is the first mover in
the work of conversion ? Can man prepare his own heart for the
grace of God? The preparations of the heart in man are from
the Lord.1 He takes the stone out of the heart, that it may feel ;2
draws it, that it may follow; quickens it, that it may live. He
opens the heart, that he may imprint his own law, and mould it
into his image.3 He works, not merely by moral suasion, or by the
bare proposal of means of uncertain power ; but by invisible
Almighty agency. The work then begins with God. It is not,
that we first come, and then are taught. But first we learn ; then
we come.4 His grace both prevents and co-operates.5
Shall Ave then indolently wait, until he works? Far from it.
We must work, but in dependence upon him. He works not
without us, but with us, through us, in us, by us ; and we work
in him.6 Ours is the duty ; his is the strength. Ours the agency ;
his the quickening life. His commands do not imply our power to
obey, but our dependence upon him for the grace of obedience.
He gives what he commands, and ' his promises are the ground of
our performances.'7 Our works are not the cause, but the effect
of his grace ; and never could they come out of us, until God had
first put them in us.
The fruit also as well as the root — the answer of the tongue, no
less than the preparation of the heart — is from the Lord. The
tongue of the ungodly is under Divine restraint.8 And when the
Christian's thoughts are marshalled in due order, does not he de
pend upon the? Lord for utterance?9 Often in prayer, the more wTe
speak, the more we leave unspoken, till the answer of the tongue
is fully given, "crying, Abba, Father."10 But the fluency of the
tongue without the preparation of the heart — when prayer is with
out special business, when we read the precious promises, and carry
not a word to plead before the throne — this is man's dead formality
— not from the Lord — an abomination in his sight.
This habit of dependence must continue to the end. We can
no more prepare ourselves after grace received, than before it.11
He who " is the author," must be " the Finisher, of faith."12 He is
1 Ps. x. 17. ' From him all holy desires, all good counsels, and all just works, do
proceed. ' — Liturgy.
2 Ez. xxxvi. 26. 3 Acts xvi. 14. Jer. xxxi. 33. 2 Cor. iii. 3, 18.
4 John vi. 44, 45. 5 Art. x. 6 Phil. ii. 12, 13, with Job xi. 13.
7 Bishop Reynolds's Works, p. 129. 8 Num. xxii. 18—20. John xi. 49—52.
8 Eph. vi. 19. 1° Gal. iv. 6.
ii Isa. xxvi. 12. 2 Cor. iii. 5. ' I beg'— said Jerome — ' that I may receive ; and when
I have received, I beg again.' ]2 Heb. xii. 2.

EXPOSITION OF THE BOOK OF PROVERBS. 197
" Alpha and Omega, the beginning and the end,"1 in this Almighty
work. Our happiness and prosperity is in the humbling praising
acknowledgment — " By the grace of God I am what I am :"2 De
pendence is not the excuse for indolence, but the spring of active
energy.3 And if man's reason disputes — ' If God does not give me grace,
how can I come ?' — we ask — Did you ever desire- — did you ever
ask for grace ? — If not — how can you complain that you have ne
ver received it } If helplessness is really felt — if it brings convic
tion, grace is ready to be vouchsafed. Ask, and have.
2. Ail the ways of a man are clear in his own eyes : but the Lord weigheth the
spirits. If man were his own judge, who would be condemned ? But
man judges by acts ; God by principles. His eye therefore beholds
a mass of corruption ; while all the ways of a man are clean in
his own eyes.4 He confesses himself indeed to be a sinner. But
what, his sins are he knows not ; probably only venial, and abun
dantly compensated by his fancied virtues. "Ye are they," —
said our Lord to men of this stamp — "that justify yourselves be
fore men : but God knoweth your hearts, for that which is highly
esteemed among men is abomination in the sight of God."5 Some
times we see this delusion under the most shadowy cover. Pilate
washed his hands, and was clean in his own eyes, from the blood
of his condemned victim.6 The murderers of Christ were clean,
by refraining from the defilement of the judgment-hall, and by eat
ing the passover.7 The persecution of the Church blinded their
consciences in the sincerity of unbelief.8 Often has the self-de
ceiver passed into eternity under a credible profession. But how
does he stand before God ? He never acted from principle : He
had the form and shape of a Christian, so drawn to life as to pass
for a living man. But the eyes that are as a flame of fire bare wit
ness — '' Thou hast a name that thou livest, but thou art dead."9
External forms without a sanctified heart is a baseless religion.
The Lord "weighs" not "the actions"10 only but the spirit. His
eye discerns if 'but one' grain too light, and pronounces the sen
tence. Saul was thus " weighed in the balances, and found want
ing."11 And " if thou, Lord, shouldst mark iniquities" — the short
comings of thy full and righteous demands, " 0 Lord, who shall
stand ?"i2 — Must we not fly from Omniscience to satisfied justice, and
i Rev. xxii. 13. 2 1 Cor. xv. 10.
3 ' Quamvis enim, nisi adiuvante illo, sine quo nihil possumus facere, os non possu-
mus aperire; tamen nos apenmus illius adjumento et opere nostro.' Aug. contra duas
epist. Pelag. ad Bonif. Commentators appear to be much perplexed on the translation
of this, verse. Many give it, as if the preparations or disposings (Marg.) of the heart
were in man, but the answer of the tongue from the Lord. But Holden, as the result
of a minute and critical examination, has substantially vindicated the received translation.
4 Gen. vi. 5. Ps. xiv. 2, 3, with chap. xxi. 2. 5 Luke xvi. 15.
8 Matt, xxvii. 24. 7 John xviii. 28. 8 Ibid. xvi. 2. Acts xxvi. 9,
8 Rev. iii. 1. i° 1 Sam. ii. 3 ; xvi. 7.
u Ibid. xv. 7—24. Dan. v. 27. l* Ps. cxxx. 3. Comp. cxliii. 2.

198 EXPOSITION OF THE BOOK OF PROVERBS.
there find, that "there is forgiveness with God?"1 Joyous indeed
is it to- mark the even balances of our Judge ; — in one scale his
own perfect law ; in the other— his Son's perfect obedience. Here,
O my God, is my peace, my security. " Thou, most upright, dost
weigh the path of the just."2 But oh ! place the blood of thy be
loved Son ever in the scale of thy justice, and we will render to
thee the glory of thy wondrous work of grace.
3. Commit thy works unto the Lord, and thy thoughts shall be established.
No moral rules can effectively discipline an unsettled mind —
that canker to Christian peace. Faith is the only principle of solid
establishment.3 Here was our original happiness and security.
Independence was the destruction of our well-being.4 The re
turn to this humble simplicity was the blessing of the gospel.
" In all thy ways acknowledge him"5 — is the rule of peace.
Eliezer found his way prospered, and his thoughts established, in
committing his work to the Lord.6 This confidence was the stay
of our beloved Lord in his great work.7 Prayer was the exercise
of his faith. Establishment was the issue.8 Has the fretting
spirit ever tried this true remedy? Actively were the two hands
of faith and prayer engaged in making over our burdens to our
Father. To have a sanctuary to flee to — a God, on whom to roll
our cares ;9 to lean to his wisdom, and rest on his faithfulness —
Here is a chamber of quietness in the most distracting anxieties —
"So he giveth his beloved sleep."10 Commit then all thy works to
him. Seek to him for strength and guidance in all — Look to him
for success in all. Roll on him the great work of thy soul's salva
tion. Be satisfied with his management of thy concerns. The
active energy of faith at the throne of grace will establish thy
thoughts in the peace of God, and keep thy soul in fortified secu
rity.11 Thy burden is now cast upon one, who is better able to bear
it.12 The mind is now easy ; the thoughts composed ; quietly wait
ing the issue of things ; knowing that all, that is for thy good, and
the glory of thy God, shall be brought to pass.13 Thus " we which
have believed do enter into rest."14 " But if ye will not believe," — so
speaks the solemn warning — "surely ye shall not be established."15
4. The Lord hath made ail things for himself: yea, even the toickedfor the day
of evil. Every workman has some end for his work. God has the high
est end. It is his exclusive prerogative to be his own end in all
his works.16 The Lord hath made all things — all the events of
i Gal. iii. 10, 13, with Ps. cxxx. 4. 2 Isa. xxvi. 7.
3 Ps. cxii. 7. Isa. xxvi. 3. 4 Gen. iii. 5. 5 Chap. iii. 6.
6 Gen. xxiv. 7 isa. xlix. 4; 1. 7—9. 8 John xvii. xviii. 1, 2.
8 M. R. ' Volve in Dominum quae tibi facienda sunt.' — Michaelis. Ps. xxxvii. 5.
M. R.
i° Ps. cxxvii. 2. ii Phil. iv. 6, 7, <ppHpi,<m. i2 Ps. lv. 22. 1 Pet. v. 7.
¦3 Ps. cxii. 7. Rom. viii. 28. » Heb. iv. 3, « Isa. vii. 7—9. 2 Chron. xx. 20.
i6 Isa. xliii. 7: xlviii. 11, 12. Rom. xi. 36. Rev. iv. 10, 11. See President Ed
wards's thoughtful and interesting discussion.— ' God's chief end in creation.' Chap, i

EXPOSITION OF THE BOOK OF PROVERBS. 199
nations — all the dispensations of Providence— -for himself ; not to
fill up a vacuum (for what vacuum could there be to the fountain
of sufficiency ?) — but for the manifestation of his glory to the in
telligent creation, i Even the wicked — though their existence might
seem scarcely reconcileable to the divine perfections — are included
in this grand purpose. ' It. is the greatest praise of his wisdom,
that he can turn the evil of men to his own glory !'2 He hath
•made even the wicked for the day of evil. — ¦ Wicked they are of
themselves. He made them not so.3 He compels them not to be
so.4 He abhors their wickedness. But he foresaw their evil. He
permitted it, and though " he hath no pleasure in their death,"5 he
will be glorified in them 'in the day of evil,6 as the monuments of
his power, his justice, and his long-suffering.7
Clearly therefore God is not the Author of sin. He cannot im
part what he has not — what is contrary to his nature. Infinite per
fection cannot impart imperfection. Absolute holiness cannot be
the cause of sin, though (like the law)8 it may be the innocent oc
casion or excitement of it. If he foreknows — ' infinite foreknow
ledge' — as Edwards profoundly observes — ' proves the necessity of
the event foreknown ; yet it may not be the thing which causes
the necessity.'9 He can decree nothing but good. If he permits
evil, so far as not to hinder it, he hates it as evil, and .permits it
only for the greater good — the greatest of all good — the more full
manifestation of his own glory in it, and out of it. He will be
glorified in, or on all his creatures. " All thy works shall praise
thee ; O Lord."10 His retributive justice, no less than the riches of
his glory.11 The flames of hell exalt the reverential praises of hea
ven. — " And again they said — Alleluia. And her smoke rose up
for ever and ever."12
5. Every one that is proud in heart is an abomination to the Lord : though hand
join in hand, he shall not be unpunished — (held innocent, Marg.)
The hatefulness of a proud look has been mentioned.13 But the
Searcher of hearts marks pride in heart under a humble look.14
Men see no abomination in this secret spirit. It brings no disgrace.
Nay, it is often thought to be high-minded. But it keeps back the
heart from God. It lifts up the heart against, him. It speaks, as
Works i. Could there be a. clearer demonstration of the divinity of Christ, than the
representation of him, as the great end of creation ? Col. i. 16.
i Isa. xliii. 21 ; lx. 21 ; lxi. 3. Eph. i. 5 ; iii. 10. 2 Bishop Hall.
3 Gen. i. 26, 27. Eccl. vii. 29. 4 John iii. 19. 5 Ez. xxxiii. 11.
« Job xxi. 30. 2 Pet. ii. 9. 7 R0m. ix. 17, 22.
8 Ibid. vii. 5, 8, 11—13. 1 Cor. xv. 56.
3 Treatise on Will, Part ii. Sect. 12. See also Doddridge's valuable note on Luke
xxii. 22.
io Ps. cxlv. 10.
u Rom. ix. 22, 23. Bishop Sanderson's Sermon on Rom. xv. 6.
¦2 Rev. xix. 3. ' God made man neither to save nor damn him, but for his own glory.
And it is secured, whether in his salvation or damnation. (See 2 Cor. ii. 15.) Nor did,
nor does, God make man wicked. He made man upright. Man makes himself wicked;
and being so, God may justly appoint him to damnation for his wickedness ; in doing
which he glorifies his justice.' Gill in loco. See also Scott.
13 Chap. vi. 17. M Zech. vii. 5. Matt. vi. 16. Luke xvi. 15.

200

EXPOSITION OF THE BOOK OF PROVERBS.

if contending the supremacy with him.1 When it thus strikes at
God, what wonder that God strikes at it2 — that he stamps it as an
abomination to him 7
How unseemly moreover is this sin ! Such, a creature — so ut
terly dependent — so fearfully guilty — yet proud in heart ! This is
indeed a true child of a fallen parent, who, in dreaming himself to
be as God, made himself like the devil.3 Many are the forms of
this hateful spirit. Some are proud of their beauty ; some of their
talents ; some of their rank ; some of their goodness — all forget
ting, that they " have nothing which they have not received ;"4 all
unconscious, that they are an abomination to the Lord.
Perhaps, however, this declaration applies more distinctly to
proud combinations against God — hand joining in hand.5 Wliat
is all this force, but the worm " striving with his Maker?6 " Who
is the Lord ?" — was the boast of haughty Pharaoh. — Let him and
his people go to the Red Sea, and learn.7 Hand joining in hand
shall not be held innocent — shall not be unpunished. The Babel
combination was blasted with confusion.8 The " associations"
against the holy child Jesus were " broken in pieces."9 The infidel
conspiracies of Voltaire and his school have been overthrown. And
thus in our own day, will all Social and Chartist banding together
for wickedness, only manifest more gloriously^ — " There is no wis
dom, nor understanding, nor counsel against the Lord."10
6. By mercy and truth iniquity is purged : and by the fear of the Lord men de
part from evil.
The purging of iniquity directs us at once to expiation.11
Therefore, to connect it with man's mercy and truth, is to overturn
the foundation of the Gospel. These are duties to be performed ;
not atonement for sin. And often are they performed by men des
titute of the grace of God, whose iniquities therefore are not
purged. It is then God's mercy and truth — shadowed forth in
the daily sacrifices — that here irradiates the system of practical
godliness. Man would purge iniquity by repentance ; God by
sacrifice — not by a simple deed of mercy, nullifying the sanction
of the law ; but by the combined manifestation of truth, fulfilling
these sanctions upon the Surety, which mercy provided.12 So glo
riously do these two attributes harmonize ! We enquire not to
which we owe most. Both, like the two pillars of the temple13
— combine to support the Christian confidence ;H so that, though
there may be, and is, material for condemnation, even in the holi
est saint ; actual condemnation there is not — there cannot be.15
Yet iniquity is not purged, that we should wallow again in the
i Ez. xxviii. 2. Zeph. ii. 15. 2 1 Pet. v. 5. 3 Gen. iii. 4.
4 1 Cor. iv. 7. 5 Chap. xi. 21. Ps. lix. 3, 12, 13. 6 Isa. xiv. 9.
7 Ex. v. 2; xiv. 26—30. 8 Gen. xi. 1—9. 8 Isa. viii. 9. Ps. ii. 1—5,
1° Chap. xxi. 20.
u Junius and Tremellius, Schultens, Geier, Michaelis, &c. Comp. Heb. i. 3 ; ix
14 ; x. 2.
" Isa. liii. 6. 2 Cor. v. 21. 13 1 Kings vii. 21. « Ps. Ixxxv. 9, 10.
w Rom. vii. 14 — 25, with viii. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 201
mire. God- shows the deepest abhorrence of sin in the very act
of its expiation. And do not you, Christian, know his " forgive
ness, that he may be feared ?"' Do you not learn to depart from
evil,2 " perfecting holiness in the fear of God ?"3 Not that we are
held to our duty by a legal fear. The slave is changed into a
child. Filial confidence, like a sevenfold shield, covers him from
sin. Its very touch is hateful, and all its ways are abhorred and
forsaken. 7. When a marts ways please the Lord, lie maleth even his enemies to be at
¦peace with him.
Often is the favor of God and man combined to the man of God.4
He will always have his enemies- — if from no other source — from
" his own household."5 To seek peace with them by compromise
of principle, would be to forfeit his character at a dreadful cost.
Let him hold fast his principles in the face of his enemies. ' Though
they mean him no good, they shall do him no harm.'5
How then, do we explain the persecution of the saints7 — of him
especially, whose ways always pleased the Lord ?3 Each state
ment limits the other. The one shows the native enmity of the
heart : the other its Divine control. It shall be let loose, so far as
is for the glory of God. Beyond this, it shall be restrained.9 His
Church shall have her season of rest.i° He hath all tongues, all
hands, all hearts, under his power. Who needs to fear man, that
walks in the fear of God?11 ' The best way for our enemies to be
reconciled to us, is for us to be reconciled to God.'12 All our danger
lies in his wrath, not in their anger. No 'creature can touch us
without his permission.13 Laban followed Jacob as an enemy, but
was constrained to be at peace with him.14 Esau, when about to
execute his long-brooded threat, was melted down to brotherly en
dearment.15 Israel's lands were preserved from invasion, while
they were engaged in the service, of God.16 The enemies of the
godly kings were manacled, and bowed before them.17 Often have
the Lord's people exhibited a majesty of the brow of holiness,
that commanded" the reverence, and bound up the hands of the
ungodly.18 And such will be the ultimate victory of the Church
over all opposition.19
But even if the enemies be let loose ; yet if their harm be over
ruled to larger good, is not the promise substantially fulfilled ?
i Ps. cxxx. 4. . 2 Chap. iii. 7 ; viii. 13 ; xiv. 16, 17.
3 2 Cor. vii. 1. Comp. Luke i. 74, 75. Rom. vi. 1.
4 Chap. iii. 3, 4. Luke ii. 52. Rom. xiv. 18. 5 Matt. x. 36.
6 Bishop Sanderson's Sermon on text. 7 2 Tim. iii. 13.
3 John viii. 29, 37 ; xv. 18—20.
3 Ps. lxxvi. 10. Isa. xxvii. 8 ; xxxvii. 33, 34. 10 Ps. cxxv. 3. Acts ix. 31.
ii Rom. viii. 31. 1 Peter iii. 13. i2 Bishop Patrick.
13 See Job i. 9—12. Ps. cv. 13—15. " Gen. xxxi. 2-4, 29, 44—55.
15 Ibid, xxvii. 41 ; xxxiii. 1—4. 15 Ex. xxxiv. 23, 24.
17 1 Kings iv. 21—25 ; x. 23—29. 2 Chron. xvii. 10.
is vi.' 24 — 28. David, 1 Sam. xxiv. 17. Daniel and his fellow-captives, i. 6 — 21 ; iii.
26—30 ; vi. 24—28. John the Baptist, Mark vi. 20. Paul, Acts xxvii. 43.
is Rev. iii. 9.
26

202 EXPOSITION OF THE BOOK OF PROVERBS.
'No wise man will tax him with breach of promise, who, hav
ing promised a pound of silver, giveth a talent of gold. Or who
can truly say, that that man is not so good as his word, that
is apparently much better than his word?'1 Student of holiness !
Thy God will take care of thee. Peace or war shall turn to thy
everlasting good.2
8 , Belter is a little with righteousness, than great revenues without right.
We have before had this proverb in substance.3 It seems almost
too plain to need illustration. Yet so blind is the love of gain, that
it looks only at its own selfish end, and the present moment ; and
fancies — what never can be — enjoyment4 and security.5 .Retribu
tive justice is at hand.6 Far better is the little with righteous
ness. Was not the widow of Zarephath richer with her scanty
fare, than Jezebel in her royal attire;7 the poor prophet, sharing
her pittance, than the King, with his revenues without right ;3
Zaccheus, when reduced to his comparative little with righteous
ness, than with his former abundance of the unrighteous Mam
mon.9 This is the present manifestation. Much more clearly
will the day declare it. The little righteously employed will then
open the door of heaven.10 The treasures of wickedness will be
found treasures of wrath eternal.11
Few however of us amass great revenues. But the most trifling
acquisitions without right will canker a large possession. Beware
of the hair-breadth deviation from the straight principle. " Mortify
that member of the earth," which " is idolatry"12 against God, and
"the root of all evil" to ourselves.13 Godliness is great riches14 in
this life ; what will it be in eternity !
9. A man's heart deviseth his way : but the Lord directeth his steps.
A fine description of the Sovereign government of God ! In
scrutable indeed is the mystery, how he accomplishes his fixed
purpose by free-willed agents. Man without his free will is a ma
chine. God without his unchangeable purpose ceases to be God.15
As rational agents we think, consult, act, freely. As dependent
agents, the Lord exercises his own power in permitting, overruling,
or furthering our acts.16 Thus man proposes ; God disposes. Man
devises ; the Lord directeth. He orders our will without infring
ing our liberty.
We observe this supremacy, in directing — not only an important
end — but every step towards it; not only the great events, but
i Bishop Sanderson ut supra.
2 Rom. viii. 28. Comp. Phil. i. 12—19. 3 Chap. xv. 16.
4 Ps. cxxvii. 2. Eccl. v. 12. 5 Chap. x. 3; xxi. 6, 7. Jer. xvii. 11.
6 Jam. v. 4. 7 1 Kings xvii. 13. 2 Kings ix. 32—37.
8 1 Kings xxi. 19, with xvii. 15. 9 Luke xix. 2, 8.
i° Matt. xxv. 34—40. Luke xvi. 9. « Hab. ii. 6, 9. Jam. v. 1—3.
i2 Col. iii. 5. 13 1 Tim. vi. 10. 1{ Ibid. ver. 6; iv. 8.
15 Ibid. Mal. iii. 6.
I6 Chap. xix. 21 ; xxi. 30. Ps. xxxiii. 11. Isa. xivi. 10. Lam. iii. 37.

EXPOSITION OF THE BOOK OF PROVERBS. 203
every turn;1 not only in his own people,2 but in every child of
man.8 How little did Joseph's brethren contemplate the over
ruling direction to their evil devisings !4 When Saul's heart
was devising " slaughter against the disciples of the Lord ;"e
when the renegade slave was running in his own path6 — little did
they think of that gracious direction of their steps, to the salva
tion of their souls. Often also has the path of the Lord's people
been encouraged by the counteracting of their enemies' devising,
and the backward direction of their steps, at the moment when
they were ready to grasp their prey !7
Most interesting also is it to mark the minutiee -of circumstances,
as parts and pieces of Divine Providence. A matter of common
business;8 the indulgence of curiosity;9 the supply of necessary
want;40 a journey from home11 — all are connected with infinitely
important consequences. And often has the way of our own de
vising been blocked up, and an opposite way marked out, with the
ultimate acknowledgment — "He led me forth in the right way."12
The Divine control of the Apostles' movements — apparently thwart
ing their present usefulness — turned out to the greater furtherance
of the gospel in the planting of flourishing churches.13 After all
however we need much discipline to wean us from our own devices,
that we may seek the Lord's direction in the first place. The fruit
of this discipline will be a dreqd of being left to our own devices,
as before we were eager to follow them.14 So truly do we find
our happiness and security in yielding up our will to heavenly
guidance !
10. A divine sentence (Divination,!5 Marg.) is in the lips of the king ; his
mouth transgresseth not in judgment. 11. A just weight and balance are the
Lord's ; all the weights of the bag are his work. 12. It is an abomination to kings
to commit wickedness ; for the throne is established by righteousness. 13. Right
eous lips are the delight of kings ; and they love him that spealceth right.
Here is a manual for kings ; shewing, not what they are, but
what God requires them to be, that they may be a blessing to their
people, and benefactors to the world.i6 If this standard be neglect
ed, the wisely-arranged ordinance fails of its end. "One man
ruleth over another to his own hurt ;"i7 and ruler and people — may
each become a curse to the other. 13
The king is not indeed wiser by birth than his subjects ; but he
is under stronger obligations to seek wisdom.19 And when God's
law is his law, a divine sentence is in his lips. Such was the
1 What vast results hang upon the sleepless night of the Eastern autocrat ! Esth. vi. 1.
a Psalm xxxvii. 23. 3 Chap. xx. 24. Jer. x. 23.
4 Gen. xxxvii. 26 — 28; xiv. 5. 5 Acts ix. 1 — 6. 6 Epistle to Philemon.
7 1 Sam. xxiii. 27. Is. xxxvii. 7, 8. 8 1 Sam. ix. 3, 15, 16.
8 Luke xix. 4, 6, 19. i° John iv. 7. n Acts xvi. 14.
ia Ps. cvii. 7. Comp. Isa. xiii. 16.
13 Acts xvi. 6—12, with Phil. i. 1. 1 Thess. i. 1. » Ps. cxliii. 8—10.
•5 Not Divination — strictly so called, which was absolutely forbidden ; (Deut. xviii.
10 ;) but penetration in discovering truth. See Parkhurst.
is 2 Sam. xxiii. 3, 4. " Eccl. viii. 9. 18 Judg. ix. 20.
i» 1 Kings iii. 9. Comp. 2 Sam. xiv. 17.

204 EXPOSITION OF THE BOOK OF PROVERBS.
wisdom of Solomon, when in a delicate and difficult cause his
mouth transgressed not in judgment.1
Such a King (and this is the glory of royalty) will have no
interest of his own, apart from the public good. The remem
brance, that the balances and weights are the Lord's — his work
— made by his appointment — dictates an even-handed justice.2
Not only will he refrain from wickedness ; but it will be abomina
tion to him to commit it. Not only will he be careful to remove
evil from his person ;3 but he will surround himself with faithful
counsellors. Righteous lips will be his delight.4 Admirable was
Eli's regard to Samuel's lips, even when they spoke daggers to his
heart.5 Nothing is wanting to such a reign but stability. And thus
speaks the word— unnoticed indeed by worldly statesmen, but well-
warranted by experience — The throne is established by righteous
ness.3 Godliness is the foundation of national prosperity.7 The
righteous are the pillars of the earth8 — " the lions around the
King's throne — his glory and defence.9
And shall not we make intercession for our beloved Queen, that
she may embody this royal standard in her personal character and
high responsibilities?!0 And may we not see here some faint
delineation of the glorious King of Zion ? What divine sentences
of discriminating judgment dropped from his lips !u How even
are the balances of his perfect standard !12 How fully is his throne
established by righteousness !13 — himself "loving righteousness,
and hating iniquity!'"14 And what and who are his delight? —
righteous lips — He that speaketh right.15
14. The wrath of a king is as messengers of death; but a wise man will pacify
it. 15. In the light of the king's countenance is life ; and his favor is as a cloud
of the latter rain.
The King's vast power is now developed in a graphic picture of
Eastern despotism. Life and death are in his hands. His will is
i 1 Kings iii. 26 — 28. ' Who would have expected to have found in this proverb a
proof of the Pope's infallibility 1 ' If Kings are infallible much more Popes.' Argu
ments must be extremely scarce, when such are alleged.' Scott.
2 Deut. xxv. 15, 16. Ez. xiv. 10. The Jews used to keep their weights in bags.
Amos vi. 11.
3 Chap. xx. 8, 26. Contrast xxix. 12.
4 Chap. xxii. 11. Ps. ci. 6, 7. Dan. iii. 28— 30 ; vi. 24— 28. Constantius, the father
of Constantine, tested the character of his Christian servants by the imperative command
to offer sacrifices to his gods. Some sunk under the trial. Those, who had really
" bought the truth," would sell it for no price, (Chap, xxiii. 23.) they were inflexible.
He banished the base compliants from his service. The true confessors he entrusted
with the care of his own person. ' These men' — said he — ' I can trust. I value them
more than all my treasures.' This was sound judgment. For who are likely to be faith
ful to their king, as those, that have proved themselves faithful to their God 1
5 1 Sam. iii. 15—18. Contrast 1 Kings xxii. 8. 2 Chron. xvi. 7—10; xxv. 15, 16.
Mark vi. 17, 18. -
6 1 Kings ii. 3, 4. 2 Chron. xxxii. 22, 23. Jer. xxii. 13—20.
7 Chap. xiv. 34. 8 Ps. lxxv. 3. 3 2 Kings xiii. 14.
i° 1 Tim. ii. 1, 2. Ps. lxxii. 1. " Matt. xxii. 15—46.
]2 Ps. xiv. 6. Is. xi. 3, 4; xxxii. 1. 13 Isa. ix. 7. Jer. xxiii. 5.
» Ps. xiv. 7. 15 Chap. xi. 1 ; xii. 22. Ps. xv. 1, 2; xxiv. 3—5.

EXPOSITION OF THE BOOK OF PROVERBS. 205
his law.i Every sign of his wrath — even the frown on his face, or
the word out of his mouth, is amessenger of death.2 The despot
issues his order, and the executioner performs his warrant without
delay or resistance.3 No common wisdom was needed to pacify
this wrath. Jonathan appeased his father's wrath.4 Daniel
pacified the outrageous autocrat of Babylon.5 What a blessing
— in contrast with this tyranny — is our own constitution ! Such
an admirable counterpoise between the power of the people
and the caprice of the Sovereign ! The' just authority of the
crown is preserved, without invading the due liberty of the subject.
The King's favor marks the same absolute power. The
restoration of Pharaoh's butler to his place was as life from the
dead.6 The captive monarch found renewed life in the light of
his Master's countenance1 Nehemiah's depression was cheered
by his Sovereign's kind manners, and still kinder indulgence.8
And was not the golden sceptre held out to Esther,9 as the re
viving cloud of the latter rain — the security of " the joy of
harvest ?"i°
But think of the King of kings, before whom the mightiest
Monarch is as dust.u How much more is his wrath to be dreaded
as messengers of death!12 The Kings themselves will fly to the
rocks in vain for a shelter from its fury.13 Wise indeed is the man
who pacifies it. What owe we to that blood, which speaks our
peace ?14 Sinner — ere it be too late — listen to the pleading call —
" Be ye reconciled unto God."15
And if in the light of the earthly King's countenance — much
more " in His favor is life"16 — "gladness" infinitely more than all
the treasures of earth;17 refreshing as the latter rain.13 'Christ
liveth,' said the noble Luther — ' else I would not desire to live one
moment.' Yea — Christian ! — bitter and deep as thy sorrow may
be, dread above all thy troubles the clouding of thy Lord's counte
nance. Watch every interval to obtain a glimpse of it. Seize
every leisure to exchange a word or a look. Count every moment
of separation irksome to thee. Above all — look and hasten to that
time, when thou shalt walk up and down in the unclouded light.
Oh my Lord ! 'let the splendor of that day irradiate my soul, even
at this distance from it, and leave no space void of its light and
comfort. Yea — let it eclipse all other joys, and by its glistening
i Eccl. viii. 3, 4.
2 Esth. vii. 7—10. Comp. Chap. xix. 12. 1 Kings i. 46—49.
3 1 Sam. xxii. 16—18. 1 Kings ii. 24, 25, 46. 2 Kings vi. 31—33. Matt. xiv. 10.
Comp. Paxton's Sacr. Geogr. 405.
4 1 Sam. xix. 4—6. 5 Dan. ii. 5—15, 16. Comp. Acts xii. 20—22.
6 Gen. xl. 20, 21. 7 2 Kings xxv. 27—30.
8 Neh. ii. 1—8. 3 Esth. v. 2, 3, with iv. 16.
1° Deut. xi. 14. Job xxix. 23. Joel ii. 23. Zech. x. 1. Jam. v. 7. As the Jews
beiran their civil year after the Autumnal Equinox, the latter rain fell in the spring.
' and the more wet the spring' — says Dr. Russel — ' the later the harvest, and the more
abundant the crop.' Harmer's Observ. i. 71.
" Isa. xl. 22. i2 Matt. xxii. 11—13. Luke xii. 4, 5. i3 Rev. vi. 15—17.
» Col. i. 20. Heb. xii. 24. " 2 Cor. v. 20; vi. 2. is Ps. xxx. 5; lxiii. 3.
» Ibid. iv. 6, 7; xxi. 6. Acts ii. 28. 13 Ibid, lxxii. 6. Hos. vi. 3.

206 EXPOSITION OF THE BOOK OF PROVERBS.
beauty cause the small contentments of this world to be as so
many glow-worms, which shine only in the night. Impress on
my heart such a lively sense of thee, and of thy glory, that I may
sooner forget myself, than thee and thine appearing.' '
16. How much better is it to get wisdom than gold! and to get understanding
rather to be chosen than silver !
This — apart from inspiration — must be considered to be a com
petent judgment. It was formed by one, who had the largest por
tion of both blessings, that ever fell to the lot of man.2 Calculate
in the balances of the sanctuary, the overwhelming interests of
heaven above earth, of the soul above the body, of eternity above
time ; and who will dispute this verdict ? One, who had made the
choice, counted all things but loss and dung in the compari
son.3 It is more valuable,4 more abiding,5 more fruitful,6 more
satisfying.7 It is inexpressibly better. 'It is a question of admira
tion and delight. How much better to get wisdom than gold !
understanding than silver !
The security of the possession heightens its value. Multitudes
labor night and day for gold ; yet miss the treasure. But who
was ever disappointed in the effort to get wisdom ?3 When has
earnestness and prayer failed of success?9 " Wisdom is the princi
pal thing ; therefore get wisdom ; and with all thy getting, get
understanding."10 Nothing less than " salvation" is the great
end.11 How rich must be that blessing, of which the Son of God
is the store-house ! " In him are hid all the treasures of wisdom
and knowledge."12 And none shall spoil us of our portion.
17. The highway of the upright is to depart from evil: he that keepeth his way
preserveth his soul.
The highway is the plain beaten path. The highway of the
upright — -his ordinary course of profession — is the way of holi
ness"13 — departing from evil.14 Here let him be seen, peculiar in
his practice, as in his principles. Each of us have our own world
of evil — an inner circle, where the conflict is far more sharp — where
the need of divine discipline is far more sensibly felt, than in the
grosser forms of sin. Show great forbearance to others, but none
to ourselves. Admit no foibles or infirmities. Count nothing
small, that hinders the completeness or consistency of profession.
The real injury is not from our living in the world, but from the
world living in us. So delicate is the vital principle, that it never
can emit its glowing influence, except in the atmosphere of heaven.
To keep therefore this way, is to preserve our soul.'5 Thus
Joseph was saved ;16 while David, forsaking the path, fell into
i Bishop Patrick's Glorious Epiphany, pp. 110, 114. 2 1 Kings iii. 12, 13.
3 Phil. iii. 7, 8. 4 chap. iii. 13—15; viii. 10, 11, 19.
6 Chap, xxiii. 5, with viii. 19. 6 Ecc. vii. 12. 7 ibid. v. 10, with Chap. viii. 21.
8 Matt. xi. 12. 9 Chap. ii. 3—5. Jam. i. 5. u Chap. iv. 5—7.
ii 2 Tim. iii. 15. ,2 Col. ii. 3. ,3 Isa. xxxv. 8.
" Ps. xviii. 23; cxix. 1—3. 15 Chap. iv. 23—27; xix. 16.
i« Gen. xxxix. 9. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 207
grievous sin.1 The quick perception of evil — the sensibility of dan
ger from lawful things — at once tests our heavenly birth, and covers
us from many subtle devices.2 The unclean shall not pass over this
highway ; "but the redeemed shall walk there."3
18. Pride goeth before destruction, and a haughty spirit before a fall. 19. Bet
ter is it to be of an humble spirit with the lowly, than to divide the spoil with the
proud. What more vivid exposition of these Proverbs is needed, than
our own ruined condition? Our father's pride — desiring to " be as
God" — hurried his whole race to destruction.4 ' O Adam' — was
the exclamation of a man of God, — ' what hast thou done ?'5 The
most awful strength of Divine eloquence seems to be concentrated
to delineate the character and ruin of pride.6 Example abounds
throughout the Scripture7 — each sounding this solemn admonition
— " Be not high-minded, but fear"8 Fearful indeed is our danger,
if the caution be not welcomed, if the need for it be not deeply felt !
The haughty spirit9 carries the head high. The man looks
upward, instead of to his steps. What wonder therefore, if, not
seeing what is before him, he falls 7 He loves to climb. The
enemy is always at hand to assist him ;10 and the greater the
height, the more dreadful the fall. Yet is the state of heart, that
prepared him for the fall, the worst part of his condition. Have
wTe been preserved from open disgrace? Examine secret faults.
Trace them to their source — a subtle confidence in gifts, attain
ments, or privileges. And then praise thy God for his painful dis
cipline — the preserving mercy from ruinous self-exaltation.11 Truly
the way down to the valley of humiliation is deep and rugged.
Humility therefore is the grand preserving grace. The contrite
publican was safe when the boasting Pharisee was confounded.12
Better then— more happy, more honorable, more acceptable to
God and man — is a humble spirit companying with the lowly, than
the spoil of the haughty conqueror, ministering only to his de
struction.13 May my Lord's example keep me low ! ' When
majesty' — said pious Bernard — ' humbled himself, shall the worm
swell with pride ?'
20. He that handlelh a matter wisely shall find good : and whoso trusteth in the
Lord, happy is he.
Two things are needed for the success of a matter — wisdom and
faith. One teaches us what to do for ourselves ; the other what
i 2 Sam. xi. 2. 2 1 John v. 18.
3 Isa. xxxv. 8, 9. 4 Gen. j;j. 5, 5 Adams's Private Thoughts.
6 Isa. xiv. 4 — 19. Ez. xxviii. xxix. Comp. Job xl. 11, 12.
7 Pharaoh, Ex. ix. 16, 17; Amaziah, 2 Chron. xxv. 15 — 20; Haman, Esth. v. 11;
vii. 10 ; Nebuchadnezzar. Dan. iv. 29 — 33 ; Herod, Acts xii. 21 — 23 ; In the Church,
David, 2 Sam. xxiv. 1 ; tfzziah, 2 Chron. xxvi. 4, 16 ; Hczekiah, xxxii. 25 ; Peter, Matt.
xxvi. 33, 69—74.
8 Rom. xi. 20. Comp. 1 Cor. x. 12. 1 Tim. iii. 6.
3 Altifrons elatio spiritus.— Schultens. id Matt. iv. 5, 6.
u 2 Cor. xii. 7—9. !2 Luke xviii. 14. 13 Jam. i. 9.

208 EXPOSITION OF THE BOOK OF PROVERBS.
to expect from God. " Wisdom is profitable to direct"1 — specially
in important matters. Joseph's wise management in a great
emergency found good.2 The Apostles wisely handled the matter
of the ministration of the widows ; relieving themselves from the
secular work, and. for the greater satisfaction, choosing the officers
(as seems probable from the original of the names3) from the com
plaining party. And great good did they find from the arrange
ment.4 Let the young Christian earnestly study this wisdom.
His first glowing impulse would cast away every relic of his former
course, and stamp his religion with needless singularity. But he
may learn, that true self-denial is more an internal exercise than
an external badge of difference ; — that there may be a martyred
singularity without the genuine love; that the distinction between
enthusiasm and zeal, is not the energy, but the direction, of the
principle. This wisdom will be profitable for Christian humility
and consistency.
After all, however, the most profound human wisdom may be
outwitted-.5 Prudence without faith will come to naught.6 True
wisdom, handles the matter in self-distrusting dependence.7 Elie-
zer's discreet handling was in the spirit of faith.8 In the same
spirit did Jacob conduct his prudential defence against his brother.9
Esther wisely handled her delicate matter ; using ' a fast to call
upon God, and a feast to obtain favor with the King.'10 This is in
all cases true wisdom — to make man the exercise of diligence ; God
the object of trust.
And where — as in this practical trust — shall we find so Divine
— so simple — a recipe of happiness 7 Never did God intend to
create our happiness out of our own resources. To feel that we
know nothing — that we can do nothing — contrive nothing ; then
to look up to him as our supreme good, and to trust him as our
only friend — when was such reliance and expectation ever disap
pointed ?u We feel that we are in his hands. We have nothing
more to do with ourselves. A thousand perplexing thoughts are
scattered to the winds. God now takes the place once filled by
most unquiet, agitations. We can fearlessly look an extremity in
the face. The soul is fixed on God. He reigns over all with an
all-seeing eye and an all-moving hand. All the world cannot rob
us of one word of God. Providence may seem to oppose his pro
mises. But there is more reality in the least promise of God, than
i Ecc. x. 10.
2 Gen. xii. 25 — 44, Hence the removal of wise men is a national judgment. Isa.
iii. 1. Comp. also Chap. xiii. 15; xvii. 2; xix. 8.
3 Scott in loco.
4 Acts vi. 1 — 7. Similar good result was shown in their wise handling ef the diffi
cult matter of circumcision. Ibid. xv.
5 2 Sam. xvii. 14.
8 Isa. xxii. 5 — 11. Comp. 2 Kings xviii. 13 — 17. Mail at his best estate vanity.
Verses 5, 6.
7 Chap. iii. 5, 6. Ps. xxxvii. 5. 8 Gen. xxiv. 3, 34—53, with 10—14.
9 Ibid, xxxii. xxxiii.
1° Esth. iv. 16; v. 5 ; vii. 1 — 7. Bishop Reynolds on Hos. xiv. 3.
" Ps. ii. 12 ; xxxiv. 8. Jer. xvii. 7, 8.

EXPOSITION OF THE BOOK OF PROVERBS. 209
in the greatest performance of man. ' I will therefore ever trust him
on his bare word ; with hope, besides hope, above hope, against
hope ; for small matters of this life. For how shall I hope to trust
him in impossibilities, if I may not in likelihoods V1
21. The wise in heart shall be called prudent : and the sweetness of the lips in
creaseth learning.
The heart is the proper seat of wisdom.2 There " it dwells
with prudence."3 Their combined exercise is essential to the
completeness of a Christian profession. Intellectual wisdom with
out a prudential application tends to no practical end. The per
vading want of prudence gives needless offence to the gospel, and
destroys influential weight of character. Often also do spiritual
affections run to waste for want of prudent direction or discipline.
Moral habits from this defect become either, morbid or hardened.
There is either a superstitious scrupulousness, or a reckless indiffer
ence ; sometimes a conscience about every thing, sometimes about
nothing. Prudent wisdom gives establishment to the whole
system. The eye directs the foot, and we walk safely upon firm
ground. These internal qualities gain increasing acceptance from exter
nal gifts. '• When we are enriched with all uUerauee, as well as
with all knowledge ;"4 when we are enabled to clothe our thoughts
in a flowing style, and clear expression — this doubtless gives a
great advantage in communicating knowledge.5 The sweetness
of the lips increaseth learning. Ambrose's mellifluous eloquence
arrested and gradually brought conviction to Augustine's mind.'
Yet we would not confine this advantage to natural eloquence.
Wisdom is in the heart as in a treasury, and "of the abundance
of the heart, the mouth speaketh."7 When therefore " the heart is
inditing a good matter, speaking of the things touching the King ;
the tongue" — like the Apostle's8 — without any adventitious attrac
tiveness, "is the pen of a ready writer."3 And when without
measure " grace was poured upon the lips"10 of the King himself,
what wonder, that he should have constrained the admiration,11
and fixed the attention,12 of his hearers ! How inestimable the
privilege of his true disciples to sit at his feet, increasing learning
from the sweetness of his lips !
22. Understanding is a well-spring of life unto him that hath it : but the instruc
tion of fools is folly.
A religion of notions — what is it? All is death. There is no
pulse in the affections — no motion in the heart. But when the
understanding is enlightened, to apprehend spiritual things in
their spiritual glory, notions become principles ; feelings flow from
i Bishop Hall's Works, viii. 8. 2 Chap. ii. 10 ; x. 8.
3 Chap. viii. 12. Hos. xiv. 9. 4 i Cor. i. 5.
5 Eccl. xii. 10, 11. 6 Confess, lib. v. c. 13, 14.
7 Matt. xii. 34. Comp. ver. 23. 8 I Cor. ii. 1—4. s Ps. xiv. 1.
i° Ibid. ver. 2. " Matt. vii. 28. Luke iv. 22. John vii. 46. i2 Luke xix. 48.
27

210 EXPOSITION OF THE BOOK OF PROVERBS.
light, and are filled with life. This is indeed a well-spring of life
to him that hath it, refreshing to himself, and a blessing to all
around him.i The well-spring shews that the work is not on the
surface — not a mere forced impulse. It is not the summer stream,
but a deep, overflowing fountain.2 Ifit be not always bubbling,3
there is always a supply at the bottom spring.
But the stream must be as the fountain. What therefore but
folly can be the instruction of fools ?4 Justly did our Lord stamp
with this rebuke the senseless instruction of the Scribes and Phari
sees.5 What else could their teaching be, but " the blind leading
the blind, both falling into the ditch ?"6 — —
Christian professor ! ponder — unless thy understanding he filled
with heavenly light, it will be a poisoned fountain — not a well-
spring of life. What if thy understanding he clear, and thy
heart be dark ; if thou be learned in the truth of Christ, yet not
" taught by him, as the truth is in Jesus ;"7 if like Balaam, thou be
sound in theology, yet damned in sin !8 ' Let us not think much
of ourselves,' says the excellent Bishop Reynolds — ¦' though God
should have adorned us with the most splendid natural gifts — with
quickness of understanding, almost like that of angels ; unless at
the same time he adds to all, the gift of his spiritual grace, by
which we may attain to a knowledge and delight in the heavenly
mystery.'9 23. The heart of tlie wise teaclieth his mouth, and addeth learning to his lips.
The well-spring of life, however silently it may flow, cannot be
concealed. The weighty instruction, pouring out from a Divine
ly-instructed heart, shews the heavenly source, from whence the
v>ell-spring is supplied. While the " talk of the lips impoverishes,"40
the teaching of the heart addeth learning. Who does not know
the difference between one who speaks of what he has read or heard,
and one who speaks of what he has felt and tasted ? The one has
the knowledge of the gospel — dry and spiritless. The other has
" thesavour of this knowledge"11 — fragrant and invigorating. The
theorist may exceed in the quantum (for Satan, as an angel of
light, is a fearful proof, how much knowledge may be consistent
with ungodliness ;) but the real difference applies — not to the ex
tent, but to the character, of knowledge ; not to the matter known,
but to the mode of knowing it. ' Unbelievers' — as Dr. Owen ad
mirably observers — ' may know more of God, than many believers ;
but they know nothing as they ought ; nothing in a right manner ;
nothing with an holy and heavenly light. The excellency of a
believer is, not that he hath a large apprehension of things ; but
that what he doth apprehend (which perhaps may be very little)
i John iv. 14 ; vii. 38. 2 Chap, xviii. 4. 3 Chap. xvii. 27, 28.
4 Chap. xiii. 16; xv. 2. 5 Matt, xxiii. 15—22. 6 Ibid. xv. 14.
7 Eph. iv. 20, 21. 8 Num. xxiii. 19—23, with xxxi. 8. 2 Pet. ii. 15, 16.
8 Animalis Homo — an admirable Sermon preached before the University of Oxford.
Works, p. 822.
i» Chap. xiv. 23. " 2 Cor. ii. 14.

EXPOSITION OF THE BOOK OF PROVERBS. 211
he sees it in the light of the Spirit of God, in a saving, soul-trans-
fbrming light. And this is that which gives us communion with
God.n These apprehensions therefore are manifestly of God. The
object has a real existence. The unlearned Christian, without
any theological aid, comes to the enjoyment of " all the riches of
the full assurance of understanding ;"2 to a clearer certainty of the
truth, than by the most demonstrable theorems.3 And this experi
mental theology gives a rich unction to his communications.
Divinity is not said by rote. The heart teacheth the mouth.
Take as an illustration the doctrine of the Trinity — that myste
ry, of which every letter is mysterious. The disputant of the
school, in attempting to expound it, only "darkens counsel by
words without knowledge."4 The heart of the wise — heaven-
taught — realizes the indwelling of the three sacred persons in un
divided essence; and every act of prayer is through God-#-by
God — to God.5 Conscious weakness needs Divine breath. Con
scious guilt trusts in Divine advocacy. The heart, thus taught in
the school of experience, expounds the doctrine in simplicity, and
suaer-addeth learning to the lips. How much better is faith un
derstood in the practical exercise, than in the accurate definition !
He who lives most simply " a life of faith on the Son of God"6 will
explain most clearly its office and influence. Contrast also proud
reasoning man replying to the Sovereignty of God, with the humbled
heart, teaching the mouth the adoration of wonder and praise.7
This heart-teaching gives the Minister the tongue of the learn
ed for the refreshment of the weary soul, when he " declares" not
only " what he has seen and heard,"3 but " what his hands have
handled of the Word of life."9 He then speaks, not only the mes
sage of God, but from the mouth of God ; and his " gospel comes
not in word only, but in power, and in the Holy Ghost, and in
much assurance."i°
In fine — man's religion begins with the head ; God's with the
heart. " Out of the heart are the issues of life."11 Let my heart
be Divinely taught. Then let it teach my mouth, and add learn
ing to my lips, for the praise of my God, and the edifying of his
Church. 24. Pleasant words are as honeycomb : sweet to the soul, and health to tlie bones.
The sweets of pleasure are not always health.12 The honey
comb combines both. Description may give a fancied notion of it.
But the taste affords the only true apprehension. The professor
may enjoy a passing sweetness in the words oi God.13 But it is
only " the drinking in of them" that realizes their solid pleasure ' 4
i On the Mortification of Sin in Believers. Chap. xii. 2 Col. ii. 2.
5 1 John ii. 20, 27 ; v. 20. 4 j00 xxxviii. 2. ' Eph. ii. 18.
« Gal. ii. 20. 1 John v. 10. 7 R0m. ix. 19, 20 ; xi. 33.
8 Isa 1 4 with 2 Cor. i. 4. Comp. Job v. 23. 8 1 John i. 1—3.
m 1 Thess. i. 5. " Chap. iv. 23. i2 Chap. v. 3—5; ix. 17, 18.
13 Ez. xxxiii. 32. Matt. xiii. 20. Heb. vi. 4, 5.
14 Heb. vi. 7. Comp. Chap. ii. 10.

212 EXPOSITION OF THE BOOK OF PROVERBS.
" sweeter than honey or the honeycomb."1 We go on our way
like Samson — eating our honeycomb;2 like Jonathan, revived.3
We take the Lord's words to the throne of grace ; and, pleading
them humbly and thankfully — most pleasant are they to our taste.
Yea, so overwhelming often is their richness, that we can only ask,
as concerning the manna — " What is it ?"4 Not less healthful are
they than pleasant ; invigorating to our inner principles, — those
bones— so to speak — the strength of our spiritual system.5
The like pleasure and health flow from the words of man in the
things of God.6 How did " David and Jonathan in the wood,
strengthen each other's hands in God !"7 How was the Eunuch
cheered by Philip's exposition of the precious Scripture !8 What
health did Paul's most pleasant words pour into the heart of the
desponding jailer !9 And how was his own spirit revived by the
meeting at Appii Forum ;10 as the diciples had been refreshed by
the converse of their Divine Master on the walk to Emmaus !u
When he is the subject and his spirit the teacher, pleasant indeed
will be the words of Christian communion beyond any earthly
enjoyment. 25. There is a way that seemeth right unto man : but the end thereof are the
ways of death.
Again12 we have this solemn, searching, cautioit. For so fear
ful is the danger of self-delusion, that we are only safe by warning
upon warning.13 Not defect of understanding, but love of sin, is
the cause.14 The judgment is perverted, because the heart is
blinded.15 It is no proof that a way is right, because it seemeth
right.16 " All the ways of a man are right in his own eyes ;"17
yet the end thereof are the ways of death. The way of disobe
dience seems to be necessary ; or it is only a small deviation ; yet
was it punished as " witchcraft and idolatry."'8 The way of deceit
seems to be right — an easy way of escaping difficulty ;19 or obtain
ing some present advantage.20 " But a lying tongue is but for a
moment ;"21 and the unrepenting liar finds his " part in the lake,
that burnetii with fire and brimstone."22 The Pharisee is dazzled
with his own goodness.23 All his religion is in externals. He
has compounded for the internal work, to add to the pomp of the
heartless ceremonial. He brings to God the formal duty, which
he abhors,24 and he refuses the spiritual service, which he de
mands.25 Yet this way seems to be right. But his countenance
i Ps. xix. 10. Comp. cxix. 103. 2 Judg. xiv. 8, 9.
3 1 Sam. xiv. 27. 4 Ex. xvi. 15. Marg.
5 Chap. iii. 8 ; iv. 22. s Verses 21, 23 ; xv. 23, 26 ; xxvii. 9.
7 1 Sam. xxiii. 16. 8 Acts viii. 35—39. 8 Ibid. xvi. 27, 34.
i° Ibid, xxviii. 15. « Luke xxiv. 32. w Chap. xiv. 12.
¦3 Phil. iii. 1. " John iii. 19. Comp. Rom. i. 20—22, 28.
15 Isa. v. 20 ; xliv. 20. Eph. iv. 18. " Chap. xii. 26. John xvi. 2. Acts xxvi. 9.
" Ver. 2; xii. 15; xxi. 2. 13 1 Sam. xv. 20—23. 13 Ibid. xxi. 2.
20 2 Kings v. 22. 2i Chap. xii. 19. « Rev. xxi. 8.
23 Chap. xxx. 12. Luke xviii. 11, 12. m Tsa. i. 10—14. » Matt. xv. 7—9.

EXPOSITION OF THE BOOK OF PROVERBS. 213
is hated,i his prayer is cast out;2 his goodness is an abomination.3
The orthodox professor takes up his opinion, and puts on appear
ances — only to keep the Spirit out of the heart, and to quiet his
conscience without coming to the true point. Yet his way — with
so much doing in religion — seemeth right unto him. Onward he
goes to the grave ; yea — even to the presence of his God, when
heaven shut, and hell opened, shews him the truth too late.4 Mad
ness indeed is it to dream of heaven, when every step is the way of
hell. The end tests the safety of the path. - Hence it is the ene
my's grand design to shut it out of view, that he may make his
toay seem to be right. The ways of death are many. The way
of life is but One — " I am the way ; no man cometh to the Father,
but by me."5 Oh ! the transcendent mercy of the eyes opened
to see the awful danger of our own way, and our ears opened to
hear the voice behind us, 'saying — " This is the way ; walk ye in
it!"6 26. He that laboreth, laborethfor himself; for his mouth craveih it of him.
A state of labor is the penal appointment of God.7 It is the law
of God in his Church, so that those who are no workers, are
counted " disorderly walkers."8 Yet is mercy mingled with this
curse. What if there were no obligation to labor ? Every im
agination of the heart"3 — unmingled, unceasing " evil" — would, for
want of other occupation, be left to its own undisturbed energy.
Wise, then, and gracious is the decree — Rest in heaven — labor on
earth. This is the necessary condition of the great mass of man
kind. Their mouth craveth it of them,10 bowing as a suppliant to
receive the needful food. This is laboring for ourselves. The
harvest is our rich recompence. Only take care that we labor not
for vanity,n or for » evj[ covetousness."12 This is working our
own ruin.13 Ponder the satisfying object oi labor — "not the meat
which perisheth, but that which endureth unto everlasting life.14
Ponder the certain harvest — " The Son of man will give it." Look
over the field of labor — the gospel of his grace — where every
promise is there to meet thee, to wait on thee, to ''• perform all
things for thee ;"15 and yet of what avail, if thou dost not pon
der, and take it to thyself? Happy indeed for us, when the
spiritual appetite is created ; and our mouth craveth this labor
of us for satisfaction. All other objects find their place, when the
primary object is rightly determined. Our hands and our time are
given to the world ; our hearts to God. Our activity is in our call
ing ; our affections above it. This is in the highest sense laboring
for ourselves — for our best — most enduring good — when all is cen-
i Ver. 5 ; chap. vi. 16, 17. 2 Luke xviii. 14. 3 Isa. lxv. 5. Luke xvi. 15.
4 Matt. vii. 22, 23 ; xxii. 1 1—13 ; xxv. 10—12. 5 John xiv. 6.
8 Isa. xxx. 21. Comp. Jer. vi. 16. 7 Gen. iii. 19.
8 1 Thess. iv. 11. 2 Thess. iii. 10—12. 3 Gen. vi. 5. i° Eccl. vi. 7.
» Chap, xxiii. 4, 5. Isa. xlvii. 12, 13. Hab. ii. 13. 12 Hab. ii. 9.
13 Chap, xxviii. 22. 1 Tim. vi. 9, 10. » John vi. 27. ^ Ps. lvii. 2.

214 EXPOSITION OF THE BOOK OF PROVERBS.
tered in God. And our heart responds to Augustine's confession,
'All other plenty besides my God is. mere beggary to me.'1
27. An ungodly man (a man of Belial, Marg.) diggelh up evil : and in his
lips there is as a burning fire. 28. A froward man soweth strife; and a whisperer
separateth chief friends. 29. A violent man enticeth his neighbor, and leadeth him
into the way that is not good. 30. He shutteth his eyes to devise froward things:
moving his lips, he bringeth evil to pass.
A vivid picture indeed of the energy of sin ! The man of Be
lial has broken away every yoke of restraint. Every member of
his body — every power of his mind — is " a servant of iniquity un
to iniquity."2 May we not learn in humiliation the true standard
of concentration of mind — singleness of object, diligence, delight,
perseverance ? Instead of " covering all sins," his pleasure is to
dig up evil ;3 as if he was " searching for hid treasure ;" to revive
what had been long buried and forgotten, and lay it open with ex
aggerating circumstances. The tongue is usually the chief instru
ment of mischief. In what black color has the Divine pen set out
this vile criminal — a burning fire — " a world of iniquity, set on
fire of hell !"4 And as he diggeth so he soweth, evil — seed that
comes up only with a blast. Strife he soweth in every furrow ;5
jealousies among nations,6 war between the Sovereign and his peo
ple,7 divisions among Churches,8 coldness between Ministers and
thehj|flocks9 — ill will among friends10 — a spirit eminently hateful
to God.11 Where open contentions might not work, whisperings,12
— " evil surmisings" — idle and slanderous reports, are employed to
separate even chief friends.13 Again we find him in his father's
native work — a tempter — a violent man indeed ; but combining
with loud and overbearing speech enticements for his neighbor, to
lead the unwary into the way that is not good.14 His whole soul
is filled with this Satanic object. Observe him sometimes shutting
his eyes from outward distractions ; moving his lips, as if engaged
in deep thought to bring evil to pass ;15 all ' expressing the pro
found study, with which he contrives his neighbor's ruin !'16
Such is the heavy service of the most cruel Master ! He wears
out both the minds and bodies of his slaves, and gives them at the
end only the fearful wages of eternal death.17 If the way to hea-
i Confess. Lib. xiii. c. 8. 2 Rom. vi. 19. 3 Chap. x. 12, with Ps. vii. 14, 15.
4 Jam. iii. 6" — 8. Ps. Iii. 1 — 4; lvii. 4. 'His tongue is a burning firebrand to set all
the world in combustion.' Bishop Hall. The LXX. Version is very strong — ' The per
verse man carrieth perdition in his own mouth. The foolish man diggeth up evil to him
self; he treasureth up fire on his own lips.'
5 Chap. xv. 18. 6 2 Sam. x. 3. 7 ibid. xx. 1.
8 1 Cor. i. 11, 12; iii. 3. c Ibid. iv. 8. 2 Cor. xii. 15. Gal. iv. 16.
,0 2 Sam. xvi. 3. " Chap. vi. 16, 19.
12 1 Sam. xxiv. 9. Ps. xxxv. 15. 2 Cor. xii. 20. This sin is numbered in the black
catalogue of Heathen abominations. Rom. i. 29.
i3 Chap. vi. 14 ; xviii. 8.
14 Chap. i. 11—14 ; iv. 16, 17. Acts xx. 30. 2 Pet. ii. 1, 2.
15 Chap. vi. 12—14 ; x. 10.
16 Bishop Patrick — ' A furnace of mischief ' — is the addition of LXX. Comp. Isa.
xxxii. 6, 7. w Rom. vi. 23.

EXPOSITION OF THE BOOK OF PROVERBS. 215
ven be narrow, is not " the way of transgressors hard?"1 Is there
not more toil in the way to hell — and that — without one beaming
hope of the cheering home — one staff of the heavenly promise,
that upholds the servants of God in all their weariness and trial?
" Gather not my soul with sinners^ in whose hands are mischief,"
and where " destruction and misery are in their paths."2
31. The hoary head is a crown of glory, if it be found in the way of righteousness.
The hoarSf head is the old man's glory,3 and claim for rever
ence.4 God solemnly links the honor of it with his own fear.5
" The ancient" are numbered with " the honorable."* The sin of
despising them is marked,7 and, when shown towards his own pro
phet, awfully punished.8 — Wisdom and experience may justly be
supposed to belong to them,9 and the contempt of this wisdom was
the destruction of a kingdom.10
But the diamond in the crown is, when it is found in the way
of righteousness. Even an Heathen monarch did homage to it j11
and an ungodly nation and king paid to it the deepest respect.12
The Fathers of the Old and New Testament reflected its glory ;
the one dying in waiting faith for the Lord's salvation — the other
ready to " depart in peace" in the joyous sight of it.13 "Zacharias
and Elizabeth, walking in all the ordinances of the Lord blame
less ;"14 Anna — " a widow indeed" in the faith and hope of the
Gospel;15 Polycarp with his eighty and six years in his Master's
service.16 — Crowns of glory were their hoary heads shining with
all the splendor of royalty. Earnestly does the holy Psalmist
plead this crown for the usefulness to the Church17 — the Apostle,
for the cause of his converted slave.18 And who more honorable
than those, who, having been " planted" in youth within the courts
of the Lord, grow up to " bring forth fruit in old age," manifesting
the glory of the Lord's faithfulness and love ?19 Truly is an old
man's ' diadem that, which, not the art of man — but the finger of
God — hath fashioned and set on his head.20 And is not the
earthly glory brightened by its nearness to the unfading, ever
lasting crown?
But separate the heavenly virtues from the hoary head. " The
crown is fallen" It lays dishonored in the dust. For what is a
more lamentable spectacle, than a graceless old man, only gaining
by his score of years a proportionate score of guilt ? Time is no
i Matt. vii. 14, with Chap. xiii. 15. 2 Ps. xxvi. 9, 10. Rom. iii. 16.
3 Chap. xx. 29. 4 chap, xxiii. 22. 2 Sam. xix. 32, 39.
5 Lev. xix. 32. The Roman satirist intimates, that the neglect of " rising up before
the hoary head" was punishable with death. Juven. Satir. 13. The reverence paid by
the Lacedsemonians to the hoary head is well known. Comp. Ovid Fasti, v. See a
serious and instructive paper in the Rambler, No. 50. .
8 Isa. ix. 15. 7 ibid. iii. 5. 8 2 Kings ii. 23, 24.
8 Job xii. 12; xxxiii. 4—7. i° 1 Kings xii. 13—20. » Gen. xlvii. 7—10.
12 Samuel, 1 Sam. xxv. 1. Elisha, 2 Kings xiii. 14. Jehoiada, 2 Chron. xxiv. 15, 16.
« Gen. xlix. 18. Luke ii. 28, 29. " Luke i. 6. 15 Ibid. ii. 36, 37.
m Euseb. lib. iv. c. 15. Milner's Church History, i. pp. 209—222.
17 Ps. lxxi. 16, 17. 18 Philemon 9. is Ps. xcii. 13—15:
26 Muffet in loco.

216 EXPOSITION OF THE BOOK OF PROVERBS.
empty duration. It is fitted up with talents for eternity, a field for
their exercise, helps for their improvement, and account for their
neglect or abuse. The white hairs therefore of ungodliness be
speak ripeness for wrath — " wrath treasured up" with every day's
uninterrupted increase " against the day of wrath."i " The sinner
being an hundred years old shall be accursed."2
32. He that is slow to anger is better than the mighty : and he that ruleth his
spirit, than he that taketh a city.
A great conflict and a glorious victory are here set out — a con
flict not in notion, but in action : hidden from the mighty ones of
the earth : known only to those, who, having enlisted under the
baptismal banner, are ' manfully fighting,'3 against their spiritual
enemies. The heart is the field of battle. All its evil and power
ful passions are deadly foes. They must be met and triumphed
over in the strength of God. Those who are ignorant of God and
of themselves make light of them. They scarcely acknowledge
them as such. Instead of being slow to anger, under provocation,
they think, that they " do well to be angry."4 It is a disgrace to put
up with wrong. An hasty temper is an infirmity. They are
hardly responsible for it, nay— the indulgence is a relief, and they
hope to cool down in time, utterly unconscious of any sin against
God. Thus — instead of having rule over their spirit — they are
captives — not conquerors.
But can a Christian do so? — he who hath "yielded himself unto
God, as one that is alive from the dead ?"5 " How shall we that
are dead to sin live any longer therein ?"6 Must we not vigorously
"keep under the body and bring it into subjection"7 — specially that
" little member," which is such a mighty instrument of evil ? To
bridle the tongue, so as to check the expression of passion, or
" speaking unadvisedly with our lips" — is a victory,8 that can only
be achieved by Almighty strength.
The glory of this victory is far above the mighty. The tak
ing of a city is child's play, compared with this " wrestling with
flesh and blood." That is only the battle of a day. This, the
weary unceasing conflict of a life. There, the enemy may be
mastered by a single blow. Here, he is to be chained up, and
kept down with unremitting perseverance, The magnifying of the
conflict exalts the glory of the triumph. Gideon's rule over his
spirit was better than his victory over the Midianites.9 David's
similar conquest was better, than could have been Nabal's spoils.10
The renowned conqueror of the East lived and died a miserable
slave. He lost more honor at home, than he gained by his con
quests abroad ; the Lord of nations, but the vassal to his own lust ;
famous in war, but degraded by a brutish foe.11 Though valor is
' Rom. ii. 5. 2 Isa. lxv. 20. 3 Baptismal Service.
4 Jon. iv, 9. 5 Rom. vi. 13. 6 Rom. vi. 2.
7 1 Cor. ix. 27. 8 See Jam. iii. 2. 3 Judg. viii. 1—3.
1° 1 Sam. xxv. 13, 32—34.
u ' So old and no older' — wrote Philip Henry in his Diary, when he had completed

EXPOSITION OF THE BOOK OF PROVERBS. 217
commendable, as a natural gift of God 51 yet ' to be our own mas
ters, is far more glorious for us, than if we were the masters of the
world.'2 ' Among all my conquests' — said the dying emperor Va-
lentinian— ' there is but one, that now comforts me— I have over
come my worst enemy — my own haughty heart.' — This then is to
subdue an enemy, that has vanquished conquerors. This surely
is to be " more than conquerors." Christian ! Never forget the
source of victory — " Through him that loved us."3
This recollection brings us to the true point. Keep close to this
glorious standard of an almighty, most loving, Saviour : Never is
victory severed from it. Trials may be appointed, yet only to
discipline for triumph — to draw us from our fancied, to his real,
strength. Often does the Christian soldier win the day, even when he has
been wounded in the fight. Yet think not the war is ended, be
cause a battle is won. The enemy may have been stabbed at the
heart ; yet will he get up, and renew the fight. Thou must walk
— yea — sleep in thine armor. It must be worn — not laid up.
There is no discharge from this work, till thy body of sin and
death is laid in the grave. Meanwhile victory is declared, before
the conflict begins. Let every day then be a day of triumph. The
promises' are to present victory.4 With such stirring stimulating
hopes, thou shalt surely have rule, if thou wilt but dare to have it.
And if thou hast not courage enough to be a Christian, thou must
be a slave for life to the hardest of task-masters.
This bloodless victory — so contrary to the turmoil of war5 — is
the crown of Christian grace.6 No other grace of the gospel can
be exercised without its influence. Yet does not the daily con
quest anticipate the final victory, tlie spoils of which will be reaped
throughout eternity ?"7
his thirtieth year — ' Alexander was, when he conquered the great world : but I have not
yet subdued the little world — -myself.' ' Thou art a slave of slaves' — said the proud
philosopher (Diogenes) to this mighty conqueror, — ' for thou art a slave to those appe
tites, over wnich I rule.'
i Judg. vi. 12. 2 Lawson in loco. a Rom. viii. 37.
11 Rev. ii. iii. Him that overcometh. s Isa. ix. 5. 6 Rom. xii. 19 — 21.
' Many striking sentiments from Heathen Ethics might illustrate this aphorism.
Cato the elder (in Plutarch) declared him to be the best and most praiseworthy general,
who had rule over his own passions. Livy brings in Scipio speaking to his friend —
' The danger of our age — believe me — is not so much from armed men, as from the plea
sures scattered all around us. He that has disciplined them by his own temperance, has
obtained to himself much honor and a greater victory, than we had in the conquest of
Sypllax.' Lib. xxx. c. xv. ' In all ages fewer men are found, who conquer their own
lusts, than that conquer an army of enemies.' Cicer. Ep. Lib. xv. Ep. 4. Thus Seneca
writes to a friend — ' If you wish to subject all things to yourself, subject yourself to rea
son You will rule many, if reason ruleth you.'
Latius regnes, avidum domando
Spiritum, quam si Libyam remotis
Gadibus jungas, et uterque Poenus
Serviat uni. Hor. Carm. Lib. ii. Ode. 2.
Alas ! that this should be all final barren sentiment, not — as in the Christian prin
ciple ! Video meliora, prob6gue ;
Deteriora sequor. (Medea in Ovid.)
28

218 EXPOSITION OF THE BOOK OF PROVERBS.
33. The lot is cast into the lap : but the whole disposing thereof is ef the
Lord. The lot cast into the lap, or into the bottom of an urn,i often
determined important matters. Officers were thus chosen2 — work
determined3 — dwellings fixed4 — discoveries made5 — "contentions
caused to cease."6 Yet the Lord's disposal was manifestly shown.
Canaan was thus divided, so as to accord fully with Jacob's pro
phecies.' The offender was brought to justice. What could be
more beyond human direction ? Yet what more entirely under the
Divine disposal 7" Man could not govern beyond his knowledge.
It must have been therefore the hand of God — as steady, as his
eye is clear. Even when the lot was cast profanely or supersti-
tiously — the same Sovereignty overruled. Haman's lot was so dis
posed, as wholly to overthrow his exterminating project ; giving
full time for the deliverance of his victims.9 The soldier's lot
was the direct fulfilment of a prophecy, that could not otherwise
have been accomplished.10 The heathen sailors cast it in ig
norance ; yet was it the Divine discovery of the guilty crimi
nal.11 Heathen divinations were controlled by the same absolute
power.12 The lot is however a solemn matter, not to be lightly cast.13 It
is an acknowledgment of absolute Sovereignty — giving up our per
sonal responsibility, and virtually appealing to an Omniscient, Om
nipresent, Omnipotent God. It teaches us that things that we
conceive to be accident are really under Providence. ' What is
chance to man, is the appointment of God.'14 The lot cast 'at
perad venture — carrying a show of casualty'15 — is under a certain
disposal. Yet admitting it to be a Scriptural ordinance, its expe
diency under our more full light is more than doubtful. We have
at least a more sure word of prophecy — " a lamp to our feet, and a
light to our path."16 The rule is more clear in itself, and linked
with a most encouraging promise — "In all thy ways acknow
ledge him, and he shall direct thy paths."17 It is far better to
exercise faith, than indolently to tamper with personal responsi
bility. The instructive lesson to learn, is, that there is no blank in the
most minute circumstances. Every thing is a wheel of Providence.
Who directed the Ishmaelites on their journey to Egypt, at the
very moment that Joseph was cast into the pit?18 Who guided
Pharaoh's daughter to the stream, just when the ark, with its pre-
i Parkhurst translates the word to mean the bottom or midst of an urn or vessel, into
which the lots were cast.
2 1 Chron. xiv. 5. 3 Luke i. 9. 4 Neh. xi. 1.
5 1 Sam. xiv, 41. 6 Chap, xviii. 18.
7 Num. xxvi. 55, &c., with Gen. xlix. Comp. Jos. xviii 5 — 10. 8 Jos. vii. 16.
8 Esth. iii. 7; ix. 1, 2. i» John xix. 21, with Ps. xxii. 18. " Jon. i. 7.
i2 Ez. xxi. 21, 22. 13 Acts i. 24—26. « Scott in loco.
15 Bishop Hall. H 2 Peter i. 19. Ps. cxix. 105. « Chap. iii. 6.
¦8 Gen. xxxvii. 25. 'The unparalleled story of Joseph' — as Dr. South remarks in his
striking Sermon on this text — ' seems to be made up of nothing else but chances and
little contingencies, all tending to mighty ends.'

EXPOSITION OF THE BOOK OF PROVERBS. 219
cious deposit, was committed to the water?1 What gave Ahasue-
rus a sleepless night, that he might be amused with the records of
his kingdom?2 Who prepared the fish, at the very time and place
that Jonah's lot was cast?3 Who can fail to see the hand of God
— most wonderful in the most apparently casual contingencies ?
'When kingdoms are tossed up and down like a Tennis-ball;4
not one event can fly out of the bounds of his Providence. The
smallest are not below it. Not a sparrow falls to the ground with
out it. Not a hair, but it is numbered by it.'5

CHAPTER XVII.

1 . Better is a dry morsel and quietness therewith, than a house full of sacrifices
with strife.
The allusion is to the Jewish ordinance of feasting at home
upon the remains of the sacrifices.6 A house full of sacrifices
was therefore a house of plentiful provision. Yet, when the spirit
of love does not rule, self predominates — the fruitful source of
strife and confusion. Well may the Christian be content with
his dry and quiet morsel, to be delivered from such jarrings.
'Holy love found in a cottage,'7 is better than the most luxurious
feast in the palaces of strife." True happiness is not adding to
our condition, but straitening our desires, and proportioning them
to our condition. The secret dew of the Lord's blessing brings
the rich gain of godly quietness9 and contentment, and provides
a sanctified meal, and a well-furnished house in the poorest dwell
ing. Was not the marriage feast — comparatively a dry morsel — yet a
feast of love, better than the Pharisee's house, full of sacrifices
with strife ?10 Would we then enjoy our temporal mercies ? Wel
come the Saviour to them. Cherish his spirit — eye his glory in
their enjoyment. The scanty fare or the more abundant store will
be alike blessed with the token of his presence, and the seal of his
everlasting love.
2. A wise servant shall have rule over a son that causeth shame : and shall have
part of the inheritance among the brethren.
Folly naturally tends to shame ; wisdom to honor.11 The son —
the heir of the family — may degrade himself by misconduct, and
instead of being the glory of the house, cause shame. A wise ser-
i Ex. ii. 3—5. 2 Esth. vi. 1. 3 Jon. i. 7, 17.
4 isa. Xxii. 18. 5 Polhill on the Divine Will, p. 159.
6 Lev vii. 16 ; xix. 6. Deut. xii. 4 — 7. 1 Sam. ix. 13. Comp. Chap vii. 14.
7 Henry 8 Chap. xv. 17. 3 1 Tim. vi. 6.
i» John ii. 1—3, with Luke vii. 36—39 ; xi. 37, 38, 45, 53. " Chap. iii. 35.

220 EXPOSITION OF THE BOOK OF PROVERBS.
vant — though having only a temporary interest in the house,1
may be promoted to rule over him. The Scripture hath re
corded no literal instances of this interchange of place. But re
tributive providence has ordained, that " the foolish shall be ser
vant to the wise in heart.''2 The prodigal in conscious shame was
ready to take his place among the " hired servants."3 The wise
servant has however sometimes shared the inheritance among the
brethren. Jacob, by marrying Laban's daughter, was portioned
with the inheritance.4 Solomon's own servant probably thus veri
fied this proverb.5 Abraham also would have made his wise ser
vant his heir, but for the interposing mercy of God.'
Yet this promotion is a dangerous eminence. No one can bear
elevation safely without special grace and painful discipline.7
Great wisdom — much prayer — continued watchfulness — is needed
to promote humility and Christian consistency ; as well as to
silence the envy and jealousy, which unexpected prosperity na
turally excites.8 Honor from man calls for abasement before God,
and careful holiness in adorning our profession.
3. The fining-pot is for silver, and the furnace for gold : but the Lord trieih the
hearts. The refiner's fining-pot and furnace try his metals. But Je
hovah claims to himself the prerogative of trying the hearts.9
"His eyes are as a flame of fire."10 Nothing deceives — nothing
escapes his probing search. The gold must be put into the fur
nace. So mixed is it with dross, that the workman's eye can
scarcely discover it. No burnishing is of any avail. Till it has
undergone the fire, it is unfit for use. And must there not be a
furnace for the child of God?11 None of us know ourselves, until
"the fire has tried every man's work, of what sort it is."12 The
hidden evil is thus brought out for humiliation;13 the hidden good
for honor.14 Deep personal or relative affliction ; " the knowledge
of the plague of our own hearts;"15 the discovery of secret sins;
circumstances of daily trial in trifles, known perhaps only to the
heart that feels them16— -all or any of these are a searching, piercing
furnace. Painful indeed is the purifying process. The flesh
trembles at the fire. Yet shall we not let the refiner do his work,
though it be by Nebuchadnezzar's furnace ? 17 Shall we not commit
ourselves with well grounded confidence to his wisdom, tenderness
and love. — "O Lord, correct me; but with judgment.'"18 Is not
any furnace, that " purges away our dross"19 of earthliness, that
brings us to know ourselves, our God, and his dispensations with
i John viii. 35. 2 Chap. xi. 29. 3 Luke xv. 19.
4 Gen. xxx. 27—34; xxxi. 1. 6 1 Kings iv. 7, 11. Comp. 1 Chron. ii. 34, 35.
6 Gen. xv. 3, 4. 7 2 Cor. xii. 1—7. 8 Dan. vi. 3—5.
3 1 Kings viii. 39. Jer. xvii. 9, 10. i° Rev. i. 14. Comp. xv. 11 ; xvi. 2.
n Isa. xxxi. 9. i2 1 Cor. iii. 13. Comp. Matt. xix. 16—22.
13 Deut. viii. 2. 2 Chron. xxxii. 31. " Gen. xxii. 1, 2, 12. Matt. xv. 23—28.
15 1 Kings viii. 38. « Chap. xiv. 10. " Dan. iii. 19.
¦8 Jer. x. 24. 13 Isa. 1. 25.

EXPOSITION OF THE BOOK OF PROVERBS. 221
us — a mighty blessing ? If the process be slow, its results are
sure. Nothing but dross will perish. The vilest earth will be
turned into the finest gold. No refiner ever watched the furnace
with such exactness and care. Strange as it may seem to see the
gold left in the fire, ' he that put it there would be loth to lose it.
Not one grain — not one drachm shall be lost.'i He " sits" in pa
tient watchfulness,2 moderating the heat, and carefully marking
the moment, when it "shall be brought through the fire,"3 and set
out in all the shining of the purifying trial. Here then in the fur
nace — Child of God — see the seal of thine election ;4 the ground
and establishment of thy confidence ;5 thy joyous anticipation,
tha't thy ' faith, that is here in the furnace, shall, when thy Lord
shall appear, be then made up into a crown ' of pure gold — be
found unto praise, and honor, and glory.'5
4. A' wicked doer giveth heed to false lips; and a liar giveth ear to a naughty
tongue. Here is a black, but true picture of human nature. The wicked
doer, not content with the stirring impulse of his native lust, seeks
foreign stimulants to give it increasing activity.7 Amnon thus
stimulated his own lust, by giving heed to the false lips of his
friend.8 Ahab, to secure his desired object, eagerly listened to the
counsels of his murderous wife.9 The Jews gave delighted eaiy
to the flattering prophets40 in their wickedness. Active and intense
was the malice of the ungodly, in suborning false witness for our
Lord's condemnation. n Yet ' there would not be so many open
mouths, if there were not as many willing ears to entertain them.'12
But be it remembered, that the listening ears share the respon
sibility of the naughty tongue ; as all are involved in the treason,
that are directly or indirectly acquainted with the plot.
Gladly does the liar give ear to that, which countenances his
own wickedness.13 If he did not "love a lie," he would not listen
to it. But thus he shrinks from the condemning light of truth, in
to his own atmosphere of darkness.14 How unlike is this spirit to
the true "charity" of the Gospel, which "rejoiceth not in iniquity,
but rejoiceth in the truth !"13 ' If then' — said good Bishop Hall16 —
' I cannot stop other men's mouths from speaking ill, I will either
open my mouth to reprove it, or else I will stop mine ears from
hearing it, and let him see in my face, that he hath no room in
my heart.' Let the guilty talker ponder — how certainly will this
" reproach taken up against his neighbor" exclude from the heaven
of light and love !17 Oh! my God, fill my heart and tongue with
thine own gracious spirit !
i Leighton on I Pet. i. 7. 2 Mal. iii. 2, 3. 3 Zech. xiii. 9.
i Isa. xlviii. 10. 5 Job xxiii. 10. Zech. xiii. 9.
6 1 Pet. i. 7. Leighton ut supra. 7 Chap. iv. 16, 17. Ps. lxi v. 5, 6.
8 2 Sam. xiii. 1—6. 9 1 Kings xxi. 4—7.
1° Isa. xxx. 9—11. Jer. v. 30, 31. Mic. ii. 11. Comp. 1 John iv. 5.
ll Matt. xxvi. 59, 60. Comp. Acts vi. 1 1—13. •* Bishop Hall's Works, viii. 7.
¦3 Chap, xxviii. 4. Comp. 1 Sam. xxiii. 19—21. « John iii. 20.
15 1 Cor. xiii. 6. 16 Works, ut supra. u ps. xv. 3.

222 EXPOSITION OF THE BOOK OF PROVERBS.
5. Whoso mocketh the poor reproachcth his Maker : and he that is glad at calam
ities shall not be unpunished, (held innocent, Marg.)
The sin against our Maker of "oppressing the poor," has before
been noticed.! In this mocking probably there might be no power
to oppress. The poor is so, not by fortune, but by Providence.
The reproach therefore falls — not on the poor, but on His Maker
— on Him who made him, and made him poor. " Woe unto him
that" thus " striveth with his Maker !"2
Specially when poverty is brought on by calamity — when the
hand of God is therefore more manifest — then to be glad at ca
lamities is a fearful provocation. This was the sin of Shimei,
scorning his fallen Sovereign.3 This sin brought the enemies of
God's people under his severest punishment.4 Very different is
the spirit of the Bible : teaching us, even where calamity is the
fruit of misconduct — instead of being glad — to sympathize; in
stead of crushing, to raise, a fallen brother, or even a fallen enemy.5
All slight of the poor, is evidently here rebuked. And who, that
knows himself, and his obligations, could ever disdain? 'Why
should F — asks Bishop Reynolds — ' for a little difference in this one
particular — of worldly wealth, despise my poor brother ? When so
many and great things unite us, shall wealth only disunite us?
One sun shines on both ; one blood bought us both ; one heaven
will receive us both ; only he hath not so much of earth as I, and
possibly much more of Christ. And why should I disdain him on
earth, whom happily the Lord will advance above me in heaven?6
6. Children's children are the crown of old men ; and the glory of children are
their fathers.
This Proverb has its limit. What a crown of thorns to each
other are an ungodly progeny and graceless parents ! Little glory
indeed did Rehoboam and his son add to their fathers.1 As little
was the godly Hezekiah dignified by his reprobate parent.8 But
in the ordinary course gracious children and parents reflect honor
upon each other. Such parents rejoice in the number and growth
of their children. Such children regard their father's name as
their glory. Joseph was indeed a crown to his aged father ;9 as
was Jacob himself the glory of his child, even in a Heathen na
tion.10 'A good root maketh the branches to flourish, by virtue of
1 Chap. xiv. 31.
" Isa. xiv. 9. Comp. Job xl. 2. See Bishop Sanderson's Sermon on I Peter ii.
17. § 13.
3 2 Sam. xvi. 5—8. 1 Kings ii. 8, 9.
4 Babylon, Lam. i. 21, 22. Ammon, Ez. xxv. 6, 7. Tyre, xxvi. 2, 3. Edom,
Obad. 10 — 15. Contrast this barbarous delight with the godly tenderness of the Lord's
prophets in foretelling calamities, Is. xvi. 9 — 11. Jer. ix. 1; xvii. 16. Mic. i. 8. The
gladness, elsewhere expressed in the calamines of the enemies of the Church, were
obviously the admiring discovery of the Lord's faithful keeping of his Church, and of
his glory in the deserved punishment of his irreconcilable rebels. Ex. xv. Psalm
xxxv. 8—10, 19—26. Rev. xviii. 20.
5 Chap. xxiv. 17, 18. Job xxxi. 29. Ps. xxxv. 13, 14. Rom. xii. 20, 21 .
6 Works, p. 908. 7 i Kings xii. xv. 1—3. 8 2 Chron. xxviii. xxix.
8 Gen. xivi. 29 ; xlvii. 11, 12. -° Ibid, xlvii. 7—10.

EXPOSITION OF THE BOOK OF PROVERBS. 223
the lively sap that it sendeth up. And flourishing branches win
praise to the root, for the pleasant fruit which they bring forth.'4
The Old Testament promise — "length of days"2 — was enhan
ced, when accompanied with the blessing of children ;'" yet more —
when crowned with the increase of children's children.4 The true
blessing however could only be known, when children, early brought
up into God's covenant, were trained in his ways, and "declared
them to their children, that they might set their hope in God."5
" Happy was the man, who had his quiver full of such children !"8
Happy the children, thus crowned with the example of such
fathers ! Abraham was the honorable, though delusive, boast of
of his seed.7 David was the glory of his children, preserving to
them the throne of Judah for seventeen generations.8 And may
not godly parents, under a larger dispensation of grace, educating
their children by example, no less than by precept — may they not
look for "a godly seed" — the children of the covenant9 — who shall
acknowledge infinite, eternal obligations to parental faith and
godliness ? 1°
7. Excellent speech (a lip of excellency, Marg.) becometh not a fool ; much less
do lying lips a prince.
Men naturally speak as they are. The lip is the organ of the
heart. The lip of excellency — to speak suitably of high and lofty.
things — evidently becometh not a fool.11 A grave discourse on god
liness becometh not an ungodly man.12 It carries no weight, and,
so far from doing good, it often brings contempt.13 Christ would
not accept even a sound confession from the lips of Satan, lest it
should bring an occasion of stumbling.14 So unseemly was excel
lent speech from so corrupt a source !
Much less do lying lips become a Prince — the Minister and
Guardian of truth.15 Yet in a world, where self reigns supreme,
such inconsistencies are but too prevalent.16 The pure doctrine of
our Divine Master alone secures Christian consistency in heart, lip
and life. Never let us forget, that, if excellent speech becometh not
a fool, it does become the gospel of Christ — the "saints of God."17
And Oh ! let it be fully manifested in all its gracious unction and
power, for " the edifying" of the Church,18 and for the conviction of
gainsayers."19 i Clever on Chap. i. 1. 2 Chap. iii. 2, 16. 3 Gen. xv. 3 ; xxx. 1.
4 Gen. xlviii. 11; 1. 23. Job xiii. 16. Ps. cxxviii. 6. 5 Ps. lxxviii. 5 — 7.
6 Ibid, cxxvii. 5. 7 Matt. iii. 9. John viii. 33.
8 1 Kings xi. 12, 13 ; xv. 4. 2 Chron. xxi. 7. 9 Gen. xvii. 7. Ps. cxxvii. 3.
i° 2 Tim. i. 5 ; iii. 15. " Chap. xxvi. 7, 9. 12 Ps. 1. 16, 17.
¦3 Matt. vii. 3—5. Rom. ii. 21—24. « Mark, i. 34. Comp. Acts xvi. 16—18.
is Chap. xvi. 10—13.
16 Heathen morality from the lips of one of her wisest teachers allowed the lying lipn
of princes, because they governed for the public good. ' All others' — he adds — ' must
abstain.' Plato De Repub. iii. ' Qui nescit dissimulare, nescit regnare' — has been too
often a royal maxim. Far more becoming a prince was the saying of Louis IX. of
France — ' If truth he banished from all the rest of the world, it ought to be found in the
breast of princes.' Alphonsus of Arragon declared, (Lavater in loco) that ' one word of
a prince should be a greater security than a private man's oath.'
" Phil. i. 27. Eph. v. 3, 4. « Eph. iv. 29. is Col. iv. 6. Tit. ii. 8.

224 EXPOSITION OF THE BOOK OF PROVERBS.
8. A gift is as a precious stone in the eyes of him that hath it ; whithersoever it
turnelh it prosperelh.
' A gift is so tempting, that it can no more be refused than a
lovely jewel, by him to whom it is presented ; and such is its
power, it commonly prevails over all men, dispatches all business,
carries all causes, and — in a word — effects whatever a man de
sires.'1 Such is the sympathy between a lusting eye and a glitter
ing gift. The covetous prophet2 — nay even an Apostle3 — was wil
fully beguiled by its fascination. The heathen soldiers sold them
selves to its slavery.4 A King's Minister was won over by its al
lurement.5 Even a King — and such as the man after God's own
heart — was sinfully perverted in the snare.6 Seldom does it fail
to prosper whithersoever it turneth. But who would envy a pros
perity for evil ? All Ministers of law were wisely directed (like
fabled Justice) to give their decisions blindfolded ; not looking at
this precious stone, lest they should be dazzled by its sparkling at
traction.7 Unfaithfulness was always visited with the heavy dis
pleasure of the Great Judge.8
And is not the child of God often pressed with this temptation ?
Does the influence of a gift — the sense of obligation, never repress
the bold consistency of godliness ? Does no bias of friendship — no
plausible advantage entice into a crooked path ? Oh ! be resolute
in a better strength than thine own in the resistance of the sin.
The conflict is not with violent temptation, or with open sin, but
with subtle, and apparently harmless, deviations from the strait
path. Exercise thy " integrity and uprightness," in the spirit of
faith, and doubt not that they will " keep thee."9 The man of
God, thus walking with God will look down upon this corruption
with indignant abhorrence — "Let thy gifts be to thyself — Thy
money perish with thee."10
9. He that covereth a transgression seekeih love: but he that repeateih a matter
separateth very friends.
Seeketh love ! A beautiful expression— much to be kept in
i Bishop Patrick — ' What a description' — adds Mr. Scott—' of the mercenary selfish
ness of mankind!' Comp. also verse 23; xviii. 16. Even the Heathen conscience
seems to have had a just perception of this evil. The saying of Philip of Macedon is
well known, that ' there was no fortress so strong, but it might be stormed, if an ass
laden with gold was brought to the gate.' The poet finely illustrates this remark, refer
ring also to the current report of its author, that — ' not Philip— but Philip's gold — con
quered Greece.' Hor. Od. Lib. iii. 16. Comp. also Ovid, de Arte. iii. ' Auroloquente,
iners omnis Oratio.' Greg. Nazian. : Gold and silver pervert many things, especially
motives of right. Money hath a great power with those that are in power. A golden
key will open any prison door, and cast the watchman into a deep sleep. Gold will
break open gates of iron, as well as silence the orator's voice, and blind the judge's eyes.
It will bind the strong man's hands, nnd blunt the edge of the sword. It makes war,
and it makes peace. What almost can it not do with corrupt minds V — Caryl on Job
xxxi. 21 .
2 Num. xxii. 7, 8, 21. 2 Peter ii. 15. 3 Matt. xxvi. 14—16.
4 Ibid, xxviii. 12—15. 5 Acts xii. 20. s 2 Sam. xvi. 1—4.
7 Ex. xxiii. 8. Deut. xvi. 19.
8 Deut. xxvii. 25. Isa. v. 22, 23. Mic. iii. 11, 12 ; vii. 3, 4. ¦ Ps. xxv. 21.
1° Dan. v. 17. Acts viii. 18—20.

EXPOSITION OF THE BOOK OF PROVERBS. 225
mind! It shows a delight in the atmosphere oi love — man's high
est elevation in communion with his God.1 It implies not the
mere exercise of love, where it is presented, but the searching —
making opportunity for it. A forbearing spirit is a fine manifesta
tion of it. Our motives are often misconstrued. We meet in a
world of selfishness cold reserve, instead of glowing confidence.
Prejudice builds a wall against Christian intercourse. Wounded
pride would return unkindness with contempt. Resentment stirs
up recrimination. Disappointment kindles morbid suspicion. Here
is the noble field for Christian victory ; instead of resenting, to
cover the transgression with a mantle of love2 — with that act of
amnesty, by which we are saved — the most aggravated trans
gression — the most unprovoked injuries — covered in eternal forget-
fulness.3 The repeating a matter has often separated friends by uncover
ing a forgotten quarrel.4 Mischief might not be intended. But
to amuse ourselves with the follies or weakness of our brethren, is
sinful trifling, fraught with injury. Justly are " tattlers and busy-
bodies" described, as " speaking things which they ought not."5
A disciplined tongue is a restraining mercy to the Church.
10. A reproof entereth more into a wise man, than an hundred stripes into a
fool. If we should cover transgression, we should not forbear reproof.
Reproof distinguishes the wise man from the fool.6 A word is
enough for the wise. The discipline of stripes is needful for the
fool. Parents and tutors should specially study the character of
children, that they may temper reproof wisely. Many a fine spirit
has been spoiled by unsuitable treatment.
If this be true of man's reproof much more of God's. A word
was enough for David.7 A look8 entered more into Peter's heart
than an hundred stripes into Pharaoh9 — Ahaz10 — Israel." Stripes
only scourge the fool's back. They never reach his heart. He is
therefore a fool still. " Though thou shouldest bray him in a mor
tar among wheat with a pestle, yet shall not his foolishness depart
from him."12
What then makes the difference as the effect of reproof 7
" The stony heart is taken away, and an heart of flesh is given ?"13
A needle pierces deeper into flesh, than a sword into stone. A
wakeful ear, a tender conscience, a softened heart, a teachable
spirit — these are the practical exercises, by which a wise and loving
father disciplines his children for his service — for his cross — for his
crown. 11. An evil man seekeih only rebellion : therefore a cruel messenger shall be sent
against him. 12. Let a bear robbed of her whelps meet a man, rather than a fool
' 1 John iv. 16. 2 Chap. x. 12. 1 Cor. xiii. 7. 3 Heb. viii. 12.
4 Chap. xvi. 28. s 1 Tim. v. 13. » Chap. xiii. 1.
7 2 Sam. xii. 1—7; xxiv. 13, 14. 8 Luke xxii. 61, 62. 8 Ex. ix. 31, 35.
i» 2 Chron. xxviii. 22. » Isa. i. 5 ; ix. 13. Jer. v. 3. 12 Chap, xxvii. 22.
•3 Ez. xxxvi. 26.
29

226 EXPOSITION OF THE BOOK OF PROVERBS.
in his folly. 13. Whoso rewardeth evil for good, evil shall not depart from his
house. Some awful pictures of man are here set out. Look at his way
wardness — seeking only rebellion — resisting all authority of God
and man. This is no light sin.i Therefore a cruel messenger —
one that will not be turned from his work — shall be sent against
him. The disobedient son in the family ;2 Korah in the Church ;3
Absalom,4 Shebna,5 and Pekah,6 in the kingdom — all stand out as
monuments of retributive justice. Not that rebellion is the only sin,
but that it is the grand outbreaking of the stubborn will. It may be
hidden under a peaceful and amiable cover. But it " is not dead,
but sleepeth."7 Let God remove the restraint ; let Satan bring the
occasion of temptation ; and' when before all appeared love and
unity ; " hateful, and hating one another"8 — will be the broad
features. Look again at iman in his folly. The graphical accuracy of
the figure can scarcely be surpassed. The savage beast under
the strongest excitement9 — a bear robbed of her whelps — is less
dangerous to meet. Witness Jacob's sons putting a whole city to
fire and sword for the folly of one man ;10 Saul slaying a large
company of innocent priests;11 Nebuchadnezzar aggravating the
heat of the furnace;12 Herod murdering the children in Rama ;13
"Saul breathing out threatenings and slaughter against the disci
ples of the Lord"14 — was not all this the rage of a beast, not the
reason of a man? Humbling indeed is this picture of man, once
"created in the image of God."15 More humbling is it to see this
folly in a child of God — to see David binding himself with an oath
to massacre a whole family, some of whom had taken up his cause
against the sottish offender. Yet the melting away of his fury
under wise remonstrance showed the man of God covered with the
shame of his folly, not the fool living in it, as his nature, habit,
and delight.16
But to turn nearer home — are there no households, where un
controlled anger governs all at pleasure ? Does the self-willed
victim remember, that ' nothing is said or done in a passion, but
maybe better said or done afterwards?"7 Do we never see the
Christian, whom his Master's discipline and example ought to have
transformed to a lamb, still like the bear robbed of her whelps ?
Man — the holiest — left of God to try him, that he might know all
that was in his heart13 — "man" — so left to himself — "verily at his
best estate is altogether vanity."19
i 1 Sam. xv. 23. "- Deut. xxi. 18—23.
3 Num. xvi. 4 2 Sam. xv. 12; xviii. 15, 10. 5 Ibid. xx. 1, 22.
6 2 Kings xv. 27—30.
7 The philosophical remark of Burke — ' Those who do not love religion, hate it' — is
the spirit of our Divine Master's saying, Matt. xii. 30.
8 Tit. iii. 3. 3 Comp. 2 Sam. xvii. 8. Hos. xiii. 8.
i° Gen. xxxiv. xlix. 5—7. " 1 Sam. xxii. 11— 18. ,2 Dan. iii. 13, 19.
•3 Matt. ii. 16. " Acts ix. 1. 15 Gen. i. 26.
u 1 Sam. xxv. 21 — 32. " Matthew Henry's Sermon on Meekness.
¦8 2 Chron. xxxii. 31. 13 Ps xxxix. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 227
Look again at man in his ingratitude. God forbids to reward
evil for evil ; much more evil for good. This sin even the Heathen
deemed to include every other.1 And so hateful is it to God, that
he visits the evil, not only on the sinner himself, but on his house.
Israel was punished for the ill return to Gideon.2 The traitor's
house was doomed to a curse.3 And how fearful the evil to the
ungrateful nation, — who does not know ?4
And surely evil rewarded for good ?was the stamp of our father's
sin.5 And ever since has the curse been fearfully verified — Evil
shall not depart from his house. Nor is this unjust severity.
What say we to a child, nourished with the tenderest care, yet
casting off all filial regard, and rewarding evil for good 7 Could
any other appearances of virtue atone for this unnatural abomina
tion — this awful deformity ? And yet is not this sin — the astonish
ment of heaven and earth — the mark of every child of fallen
Adam ? "I have nourished and brought up children, and they
have rebelled against me."6 But for the transfer of this mighty mass
of guilt upon the great sacrifice, how could we stand before God ? —
And who of us still in the consciousness of this guilt, will not seek
for a deeper interest in that no less perfect work, by which the
rebel spirit is tamed, and humbled into the meekness and love of
the Gospel ?
14. The beginning of strife is as when' one lelteth out water : therefore leave off
contention, before it be meddled with.
Both the destructive elements— fire and water — illustrate the
danger of the beginning of strife.7 To neither element can we
say— " Hitherto shalt thou come, and no further!"3 As well
might we command the raging storm, as the uncontrolled passion — •
" Peace ! be still."9 The dam may restrain a large body of waters.
But cut the sluices, and the letting out of water may be a sweep
ing inundation.10 Thus fearfully has the beginning of strife
issued in the murder of thousands;11 in the desolation of king
doms.12 No less destructive is it in ordinary life. One provoking word
brings on another. Every retort widens the breach. Seldom, when
we have heard the first word, do we hear tlie last. An inundation
of evil is poured in, that lays desolate peace, comfort, and con
science. Does not grace teach us the rule over our own spirit ; to
keep down the expression of resentment ; and rather to bear prov
ocation than to break the bond of unity ?
Truly is it wise to stop the evil at the beginning.13 The bank
i Ingratum si dixcris, omnia dixeris. Yet was it the aggravation of their own sin.
Rom. i. 21.
2 Judg. viii. 35 ; ix. 56, 57. Comp. Jon. xviii. 20 — 23.
3 Ps. lv. 12—15 ; cix. 9—13. 4 Matt, xxvii. 25, with xxiii. 32—39.
s Gen. iii. 5, 6, with ii. 8—18. 6 Isa. i. 2.
7 Chap. xxvi. 21. Judg. ix. 19, 20. Jam. iii. 5. 8 Job xxxviii. 11.
3 Mark iv. 39. 10 See Virgil's elegant picture, ./En. ii. 496 — 499.
ii Judg. xii. 1—6. 2 Sam. ii. 14—27.
Hi 2 Chron. x. 14—16 ; xiii. 17; xxv. 17—24. 13 Chap. xx. 3.

228 EXPOSITION OF THE BOOK OF PROVERBS.
is much more easily preserved than repaired. The breach once
made, if it only let out a drop oi water, is the beginning of an evil,
the fruit of which cannot be calculated. As one strongly observ
ed — ' Man knows the beginning of sin ; but who bounds the issues
thereof?' Abraham nobly yielded in the contention with Lot, and
the evil was stayed.! Paul and Barnabas — neither would yield ;
" and the contention was so sharp between them — that — ' sad re
cord !' — they departed asunder one from the other."2 Moses re
strained himself in the rising provocation with his wife.3 Israel pru
dently refrained from contention with Edom in the churlish refusal
of water.4 David answered gently to his brother's irritating sus
picion5 — He was as a deaf man to his enemies, who were seeking
contention with, him.6 The time to leave off contention is not,
when we see its worst, but its beginning — yea — before it be med
dled with ; restraining the first rising in ourselves ; mortifying our
own proud tempers, and cultivating our Master's meek and self-
denying spirit.
15. He that justifielh the wicked, and he that condemneth the just, even iliey both
are an abomination to the Lord.
Judicial iniquity is an awful abuse of God's authority.7 Tlie
judge or magistrate " is a minister of God for good."8 The appeal
is to him for justice, as the Representative of God.9 If the great
Judge " loveth righteousness, and hateth iniquity,"40 this unright
eous justifying of the wicked must be abomination to him.11
This guilt of Samuel's sons — so contrary to his own integrity — was
the immediate cause of the abolition of the Theocracy.!2 The
judges in David's time seem to have been guilty of both these
branches of injustice.!3 Ahab's house was ruined by his condem
nation of the just.14 " Not this man, but Barabbas"!5 — combined
the double sin — the perfection of injustice — the most aggravated
abomination. Not however to confine the application to official iniquity — Do
we not all need great watchfulness, that we may "judge righteous
judgment ;"16 that no corrupt bias may prejudice the exercise of our
private judgment, either in favor of the wicked, or in the condem
nation of the just?
But let us place ourselves before the " Judge of all" accused by
Satan — conscience — law — and convicted of every charge — yet
justified. Does God then in thus "justifying the ungodly"17 con
travene this rule ? — Far from it. \i he justifies the wicked, it is on
account of righteousness.18 If he condemn the just, it is on the
imputation of unrighteousness. Nowhere throughout the universe
i Gen. xiii. 8, 9. 2 Acts xv. 39. 3 Ex. iv. 25, 26.
4 Num. xx. 14—21 5 1 Sam. xvii. 28, 29. 6 Ps. xxxviii 12—14.
7 Ex. xxiii. 7. 8 Rom. xiii. 2, 3. 9 Deut. xxv. 1.
10 Ps. xiv. 7. Comp. Deut. xxxii. 4.
ii Isa. v. 23. Comp. Sophocles ffidip. Tyr. verses 622, 623, also Chap. xxiv. 23, 24.
¦2 1 Sam. viii. 3—9, with xii. 3. " Ps. lxxxii. 2; xciv. 20, 21.
14 1 Kings xxi. 13—19. 15 John xix. 40. ls John vii. 23, 24.
" Rom. iv. 5. i8 Ibid. iii. 25, 26.

EXPOSITION OF THE BOOK OF PROVERBS. 229
do the moral perfections of the Governor of the world shine so
gloriously, as at the cross of Calvary.1 The satisfaction of the holy
law, and the manifestation of righteous mercy, harmonize with the
iustification of the condemned sinner.2 And this combined glory
tunes the song of everlasting praise.'3
1 6. Wherefore is there a price in the hand of a fool to get wisdom, seeing he
hath no heart to it ?
A question of wonder and indignation ! Why a fool so blessed,
if he have no heart to improve his blessing ? Birth, religious priv
ileges, talents, time, influence, opportunity — all are a price to get
wisdom. If the fool throws it away, the account of unprofitable
ness seals his sentence.4 The grand price is in our hand5 — of in
estimable value. Yet how many thousand fools have no heart to
buy, would rather lose it, than labor for it ; rather go sleeping to
hell, than toiling to heaven ! The Gadarenes threw away the
pearl.6 Herod eyed it with curiosity ;7 Pilate with indifference ;8
the Jews with scorn.9 The rich man preferred his own "goodly
pearls" to it.10 Felix hoped to turn it to his own selfish purpose.6
Agrippa dared not purchase it.12 Were not all these, pictures of the
every-day fool, that meets our eye? — 'That which "is more pre
cious than rubies"13 is to him more worthless than a pebble. That
which is more sweet, than honey is tasteless as the white of an
egg.'14 As if the world could be a God to us — could fill up God's
vacant place in our heart ! Yet thus the realities of eternity — the
mighty things of the Gospel — things that should drink up our spirits,
are like " a tale that is told." Enough that they should have a
place in our creed, though never in our hearts. The world is pre
ferred to heaven, time to eternity ; and the immortal soul — for
which such a cost has been paid, and such prospects prepared —
perishes in folly. But will it hot be a sword in the awakened con
science — ' I might have been enriched, had I not wasted the golden
opportunities of salvation, and fooled away the glorious days of the
Son of man ?' Yea — will not this be the sting of the never-dying
worm — ' Had I come to Christ when I might, I should not have
been in this place of torment. I would not come then.15 I cannot
come now.'16 ' Lord save me' — cries the pious Howe — ' from
trifling with the things of eternity.'17
i Isa. liii. 5—10. 2 Cor. v. 21. 2 Ps. lxxxv. 10. Isa. xiv. 21.
3 Bishop Davenant justly quotes this text, as an example of the forensic use of the
term justification — ' not the infusion of a quality, but the pronouncing a sentence.'
("Discourse on Inherent' Righteousness, Chap. xxii. Allport's Translation.) — The true
sense, in which it is used in reference to our justification before God — pronounced just
in God's own court of judgment.
4 Matt. xxv. 24—30.
5 Chap. viii. 4, 5; ix. 4—6. Isa. lv. 1—3. Rom. x. 8. Rev. iii. 20.
8 Matt. viii. 34. 7 Luke xxiii. 8. Comp. Acts xvii. 21, 32.
8 John xviii. 38. 3 Acts xiii. 46. i° Mark x. 22.
» Acts xxiv. 25—27. i2 Ibid. xxvi. 28. 13 Chap. iii. 15 ; viii. 11
« Lawson. ,5 Matt, xxiii. 37. John v. 40.
m Matt. xxv. 10. Luke xiii. 25—28; xvi. 26. " Works, iii. 130.

230 EXPOSITION OF THE BOOK OF PROVERBS.
ii. A friend loveth at all times, and a brother is born for adversity.
This beautiful picture of friendship has been drawn by moral
ists, sentimentalists, and poets. But the reality is only found,
where Divine grace has melted away natural selfishness into disinr
terested love. If virtue is the best ground of friendship, then is
this most heavenly virtue the firmest ground of all. What passes
under tlie name is too often, as Bishop Halli describes it, ' brittle
stuff.' This fickle excitement cools by distance, or by the cold
ness of our friend. Worldly degradation of circumstances, con
verts it into indifference ;2 or even hatred.3 The friend, who had
left the right path, is forsaken, instead of being followed, watched
over, and every opportunity improved for reclaiming him. "But
the true friend loveth at all times, through evil, as well as good,
report." He is not ashamed of poverty4 or of a prison.5 In any
jarrings of the flesh, adversity cements love.6 The loving friend
becomes now a brother born for adversity.1 Such was the love
of Joseph to his brethren ; unshaken by vicissitudes — unabated by
ingratitude.8 Such was the firm cleaving of Ruth to her desolate
mother ;9 the identity of heart between David and Jonathan ;10 the
affectionate sympathy of the beloved disciple to the mother of his
Lord.11 We must not indeed look for perfection. Can we doubt the sin
cerity of the disciples, while we are humbled, instructed, and warn
ed by their frailty?12 For frailty it was ; not wilfulness — nor hy
pocrisy. " Ye are they, that have continued with me in my
temptations" — was their Master's kindly acknowledgment at the
very moment of infirmity, when " they all forsook him and fled."13
But — Ah ! it is to him that we must look as the perfect exem
plar — To see the Son of God in our nature, that he might be our
friend and brother ;14 to hear him "not ashamed to call us breth
ren" — this is a mystery of friendship — unsearchable. Truly is
this Friend15 — he alone — worthy of our unlimited confidence. Such
is the constancy of his love — at all times16 — even, unto death;17
unaltered by the most undutiful returns ; " turning and looking
upon" the disciple (such a look of tenderness and power !18) whom
we should have excommunicated. Such the sympathy of his love
i Works, viii. 38. Meditations and Vows. 2 Job vi. 14, 15.
3 Chap. xix. 7. 1 Sam. xvi. 21, 22, with xviii. 5 — 9. Job xix. 17 — 20. Comp.
Ovid's elegant lines, Lib. de Ponto.
4 2 Sam. xv. 19—22; xvii. 27—29. 5 Phil. ii. 25. 2 Tim. i. 16—18; iv. 11.
, 6 See the melancholy dispute between Bishops Hooper and Ridley upon ceremonials,
and the cementing love of the prison, with Foxe's beautiful remarks, vi. 640, 641.
7 Bishop Patrick. Comp. Job ii. II— 13. Ecclus. vi. 7, 8, 10) 1 6.
3 Gen. xiv. 5—8; 1. 19—21. 3 Ruth i. 16, 17.
•° 1 Sam. xviii. 3; xix. 2; xx. 33; xxiii. 16. 2 Sam. i. 16; ix. 1.
» John xix. 27. i* Matt. xxvi. 40, 41. 13 Luke xxii. 28, with Matt. xxvi. 56.
" Heb. ii. 14. '5 Ibid, verses 11—13. « John xiii. 1.
17 Ibid. xv. 13. ' Mine is an unchanging love ;
Higher than the heights above ;
Deeper than the depths beneath ;
Firm and faithful, strong as death. — Cowper.
•8 Luke xxii. 61 .

EXPOSITION OF THE BOOK OF PROVERBS. 231
— born for adversity ; So united to us — the friend and the broth
er we need ; never nearer to us than when in our lowest depths of
trouble; and, though now our glorified Brother in heaven, yet still
"touched with the feeling of our infirmities ;'M still " afflicted in all
our afflictions."2 ' Here is sympathy — here is indeed a Brother
born to adversity. Trust him, O ye trembling believers, at all
times, and in all places. You will then be possessed of the happy
art of living beyond the reach of all disappointment.'3
18. A man void of understanding (heart,4 Marg.) slrikelh hands, and becometh
surety in the presence of his friend.
Though we are to feel ourselves born for adversity, ever ready
to " bear one another's burdens :"5 yet we must not befriend our
brother at the risk or expence of injustice to our family. We have
therefore another warning against imprudent suretyship.6 Beware
oi striking hands in agreement, without ascertaining, whether we
can fulfil our engagement, or whether our friend is not equally
able to fulfil it himself. This shews a man void of understand
ing ; specially to do this in the presence of his friend. For why
is not his word taken, but from the suspicion of insolvency or dis
honesty ? A prodigal, thoughtless kindness may gain us a popular
name. But the principle, closely examined, will be found to be
another form of selfishness. There is no true benevolence in rash
engagements, whieh may involve our name and family in disgrace
or ruin. True indeed — had not those hands that were nailed to
the cross, been stricken in suretyship, the hand writing that was
against us could never have been cancelled.7 Yet the eternal coun
sel is no pattern for our simple folly. Nor is infinite love, com
bined with perfect wisdom, a plea for our rash generosity. Re
ligion, though it warns its professors against imprudences, yet too
often unjustly bears the blame of them. To adorn the Christian
profession, and to avoid occasion of stumbling to the ungodly —
" provide for honest things, not only in the sight of the Lord, but
also in the sight of man."3
19. He loveth transgression that loveth strife ; and he that exalteth his gate seefc
eth destruction.
i Heb.iv. 15. 2 Isa. lxiii. 9.
3 Howels' Sermons, ii. 252. ' Though solitary and unsupported, and oppressed by
sorrows unknown and undivided, I am not without joyful expectations. There is one
Friend who loveth at all times ; a Brother born for adversity — the help of the helpless;
the hope of the hopeless ; the strength of the weak ; the riches of the poor ; the peace
of the disquieted ; the companion of the desolate ; the friend of the friendless. To him
alone will I call, and he will raise me above my fears.' Memoir of Mrs. Hawkes, pp.
127, 128. The ancient Jews applied this Proverb to Christ, adducing it as a testimony,
that the Divine Messiah would by his incarnation become the brother of man. Gill
in loco. 4 Chap. vii. 7 ; x. 13 ; xi. 12 ; xv. 21 ; xxiv. 30. ' It denotes the want of a right
state of mind, judgment, and affection, or in general, of all the faculties of the soul,
through ignorance, carelessness, and the prevalence of evil propensities of various kinds.'
Scott on xi. 12.
5 Gal. vi. 2. B Chap. vi. 1—5; xi. 15. 7 Col. ii. 14.
3 2 Cor. viii. 20, 21.

232 EXPOSITION OF THE BOOK OF PROVERBS.
We may indeed fall into strife, without loving it.1 But let us
always look at it as a branch from the root of sin2- — the prolific
source of sin.3 The love oi it is therefore the love of transgression.
Yet who will own the charge ? The man engaged in strife pro
tests, that he loves peace ; only his neighbor's perverseness drives
him into strife. And yet if we are frequently in it ; if we take no
pains, make no sacrifice of self-will or interest, to avoid the occa
sion oi strife — does not conscience bring home the charge? Ah !
the love of transgression lies deeper than we often see. It shows
itself in forms, that the world may overlook, but which prove its
nature to be " carnal."4
Very generally it proceeds from the root of pride.5 The man
exalts his gate6 above his neighbor, and affects a style beyond his
rank. Or his ambition would .tread his neighbor under his feet.
Nay he will sometimes rise against his Sovereign,7 or even stand
in defiance of his God.8 The sluggard sees his ruin before him,
and indolently waits for it, without making any effort to avert it.8
But the proud man seeketh destruction. He puts himself in the
road, and sooner or later his day comes ; and his name, glory, and
honor are swept away.10 Watch over me, O my God, to preserve
me from the first rising of my proud heart. Or if my frailty yield
to it, O keep me from the prevalence of this presumptuous sin, that
hurries me as a rival against thy throne into the pit of destruction.
20. He that hath a froward heart findeth no good ; and he that hath a perverse
tongue falleih into mischief.
Such is the history of God's ancient people — a picture of fro
wardness with all its barren results. Let their long-suffering God
do what he would to them and for them, they found no satisfying
good.11 Self-will — even in its fullest indulgence — instead of bring
ing the desired good, always ends in disappointment — and when
the perverse tongue breaks out — in frightful mischief. 12 The best
of us are too often governed by this waywardness. Even when
we seek to walk with God, how does the froward heart struggle
to walk by its own inclination ! The good Lord give us a morti
fied spirit, to restrain us from the guidance of our corrupt fancies !
Many an erratic course in the Church we trace to some unhappy
bias, not disciplined by the Divine Spirit, not moulded to reveren-
i Gen. xiii. 1, 8. 2 Gal. v. 19—21. 3 2 Cor. xii. 20, 21. James iii. 14—16.
4 1 Cor. iii. 3, 4. 'I never loved those Salamanders, that are never well, but when
they are in the fire of contention. I will rather sutler a thousand wrongs, than oG'ev
one. I will rather suffer an hundred than inflict one. I will suffer many, ere I will
complain of one, and endeavor to right it by contending. I have ever found, that to
strive with my superior is furious; with my equal doubtful ; with my inferior sordid and
base ; with any, full of unquietness.' Bishop Hall, Meditations and Vows, Works,
viii. 18.
5 Chap. xiii. 10.
6 An allusion to the gates of splendid palaces in the East, generally elevated according
to the vanity of their owner. Morier quoted in Burder's Oriental Customs.
7 2 Sam. xv. 1 ; xx. 1. 1 Kings i. 5 ; xvi. 9—18. 8 Rom. xiii. 1, 2.
3 Chap. vi. 11. i° Chap. xvi. 18. Isa. xxii. 15— 19. Jer. xxii. 13— 19.
n Ps. lxxviii. Acts xiii. 18. i2 Chap. xi. 20 ; xviii. 6, 7.

EXPOSITION OF THE BOOK OF PROVERBS. 233
tial faith. Most graciously therefore does our God assert his own
right to supremacy ; promising us — not freedom from restraint, but
a yoke,1 a binding law, a strict obligation, and — above all — the
heart to love and obey.2 Here is now self-control — stability ; not
impulse and feeling, but fixed and steady principle. Shall not we
then cry with filial simplicity — 'Not my will — () Lord — let me
have any thing but my own way. Leave me not to my perverse
heart?' In proportion as the froward heart is thus subdued, the
perverse tongue is bridled; and we have the "perfect man" in
Christian consistency, humility and love.
21. He that begetteth a fool doelh it to his sorrow : and the father of a fool hath
no joy.
Among the " vanities, to which the creature is made subject,"
Solomon elsewhere enumerates one, of which he probably had a
feeling experience — leaving the labor of his hand — he knoweth not
to whom — whether he shall be a wise man or a fool.3 The latter
prospect is here realized. The weeping parent not only finds no
joy in the fondly-cherished object of his expectation ; but a can
kering grief embitters all his joys, and often brings him " down with
sorrow to the grave."4 And how is this sorrow aggravated, should
there be an unhappy humbling consciousness, that undue indul
gence or severity, injudicious treatment, and more than all — neg
lect of prayer for the child, and of the diligent impfovement of God's
appointed means, virtually suffered the evil propensities to grow to
a direful harvest of ruin !
Yet let the godly parent expect every thing from prayer — provi
ded it be not palsied by despondency.5 In the deepest distress
never lose hold of the covenant of grace.6 Let the determined
faith of a praying mother encourage perseverance.7 God exercises
faith ; but he never fails to honor it. He delays to answer prayer ;
but every word — every sigh — is registered for acceptance in his
best time. Let Solomon's word be a quickening — not a fainting —
word — "profitable" indeed "for reproof, and for correction;" but
not less so " for instruction in righteousness."8
22. A merry heart doelh good like a medicine; but a broken spirit drieih tlie
bones. This is not true of all merriment. The wise man justly de
scribes the loud and noisy mirth of fools — to be — not medicine —
but " madness."9 Our Lord made a merry heart by his message of
Divine forgiveness ; and this doubtless was a more healing medi
cine to the paralytic than the restoration of his limbs.10 If I be a
pardoned sinner — an accepted child of God, what earthly trouble
can sink me ? " Paul and Silas sang praises to God in the inner
i Matt. xi. 29. Lam. iii. 27. 2 Jer. xxxi. 33. Ez. xxxvi. 26, 27.
3 Eccl. ii. 18, 19. 4 Gen. xiii. 38. 5 See Gal. vi. 9. Comp. John xi. 40.
6 Gen. xvii. 7. 7 Matt. xv. 22—28; 8 2 Tim. iii. 16.
» Eccl. ii. 2. Comp. 1 Sam. xxv. 36, 37. u Matt. ix. 2—7.
30

234 EXPOSITION OF THE BOOK OF PROVERBS.
prison with their feet made fast in the stocks."! Tne martyrs
" glorified God in the fire."2 They were " tortured, not accepting
deliverance,- that they might obtain a better resurrection."5 All
earthly enjoyments are now doubly blest with heavenly sunshine.4
There is also the Christian flow of natural spirits. For when
consecrated to the Lord, they become a means of enjoyment — not
only to ourselves,3 but to those around us. Often has the mourn
ing saint been encouraged — often also has the worldling been con
victed — by a brother's cheerful words or looks.6 To the former it
has been a medicine. To the latter a lesson.
Most watchful therefore should we be against the withering in
fluence of a broken spirit. Allow not the imagination to dwell
needlessly in gloom. Constitutional temperament will have its in
fluence. External things act upon the body, and, through the
body, upon the mind. We are some of us — creatures even of
weather ; not the same on a misty as on a bright day. There is
much in our physical economy rather within the province of the
physician than the Minister ; much perhaps that we may be in
clined too hastily to censure in a brother, when a better knowledge
would open our sympathy. When outward and inward troubles
unite, what wonder if the vessel, like Paul's ship "where two seas
met,"7 give- way ?8 Yet — let it be remembered, that every indul
gence increases the evil. Allowed prevalence will produce a fixed
melancholy. Where spiritual causes operate, it is a spurious hu
mility and brokenness, centering in self. The gospel encourages
humiliation — not despondency. It deals in the realities — not of
woe and despair, but, of hope, peace, and joy. Its life and glory is
he, that " bindeth up the broken bones,"3 who " will not break the
bruised reed,"10 or crush under his feet "the prisoners of hope."n
Christian ! Show that you really find God's ways to be " ways
of pleasantness and peace ;"12 that you believe their joys, not be
cause you have read and heard of them, but because you have
tasted them. If they are happy, be happy in them. Joy is a for
bidden fruit to the ungodly.13 But let it be the adorning of thy
profession.14 It is a sin against thy God to be without it.15 It is
disparaging his heavenly comfort to lay too much to heart his
counterbalancing afflictions. " Let the Lord be magnified, which
hath pleasure" — not, in the misery — but "in the prosperity of his
servants."16 He giveth liberty to be cheerful — ground to be cheer
ful — and he will give thee an heart to be cheerful.
After all however — let each be careful to cultivate a just and
i Acts xvi. 25. 2 Isa. xxiv. 15. 3 Heb. xi. 35.
4 Eccles. ix. 7—9. 5 Chap. xv. 13. Comp. Eccles. xxx. 22.
'/Chap. xii. 25. Eccles. viii. 1. 7 Acts xxvii. 41.
8 Chap, xii. 25 ; xv. 13. Job xxx. 30. Ps. xxxii. 3, 4 ; cii. 3 — 5 ; cxix. 83. Comp.
Eccles. xxx. 23 ; xxxviii. 18. Ovid's beautiful lines. Lib. i. de Ponto. This mixture
of bodily and mental anguish forms the completeness of our Lord's sufferings. Ps. xxii.
15- lxix 3.
» Isa.' lxi. 1, 2. m Ibid. xiii. 3. " Zech. ix. 12.
¦2 Chap. iii. 17. "Hoseaix. 1. 14 Isa. hi. 1, 2; lx. 1.
15 Deut. xxviii. 47. i6 Ps. xxxv. 27.

EXPOSITION OF THE BOOK OF PROVERBS. 235
even balance. Liveliness needs a guard, lest it should degenerate
into levity ; a grave temperament — lest it should sink into morbid
depression. Christian discipline on both sides is the principle of
enlarged happiness, and steady consistency. ¦>•
23. A wicked man taketh a gift out of the bosom, to pervert the ways of judg
ment. Again we are warned of the corruption of gifts.1 No sin has a
deeper stamp of wickedness, none a more awful mark of Divine
visitation.2 The temptation is the test of principle. Sir M. Hale
(as his Biographer writes) ' had learned from Solomon, that a gift
perverteth the ways of judgment.'3 He always therefore rejected
it with courteous integrity. Not even a good cause will justify the
evil practice. The Apostle, though restrained in bondage from his
great and blessed work, would not gratify his covetous judge by
purchasing his release.4 The rules of the gospel are clear and de
cisive. Let us not " do evil, that good may come. Let not your
good be evil spoken of. Abstain from all appearance of evil."5
Even a corrupt world is ashamed of this sin. The gift is in the
bosom,6 concealed from the eye of man. But how tearfully un
veiled is it to the eye of God, who will not wink at the endeavor
to pervert his ways of judgment. How will he one day 'vindi
cate his Omniscience from all the insults put upon it in the world
by those foolish men, who were not ashamed to do those things in
the face of God himself, in which they would not have wished the
meanest of his creatures to detect them."7
Let every child of Abraham hear the command given to his
Father — " Walk before me, and be thou perfect."3 " He that
walketh righteously, and speaketh uprightly — he that shaketh his
hands from holding of bribes — he shall dwell on high."3
24. Wisdom is before him that hath understanding ; but the eyes of a fool are in
the ends of the earth.
Let us trace our interest in wisdom from the beginning. It first
" enters into the heart."10 There it " rests in him that hath under
standing,"11 as his principle of conduct. Now it is before his eyes
in the Book of Wisdom as his rule of faith and life.12 It is the
centre," to which all his thoughts, motives, and pursuits tend. All
is now order. Every faculty, desire, and affection, finds its proper
place. ' He that hath understanding fixeth his eyes upon ivis-
clom, and contenteth himself with that object ; whereas the eyes of
afoot are constantly wandering everywhere ; and his thoughts
settle upon nothing that may avail to his good.'13 His eyes are in
the ends of the earth, rolling and wandering from one object to
i Verse 8.
2 See p. 224, note 8, also Job xv. 33. Ez. xxii. 12, 14. Am. ii. 6, 7. Comp. Chap.
xviii. 5.
3 Bishop Burnet's Life. 4 Acts xxiv. 26.
5 Rom. iii. 8; xiv. 16. 1 Thess. v. 23. 6 Chap. xxi. 14. 7 Lawson in loco.
8 Gen. xvii. 1. 9 Isa. xxxiii. 15, 16. Ps. xv. 1, 5. i» Chap. ii. 10.
ll Chap. xiv. 33. i2 Ibid, verse 8. 13 Bishop Hall.

236 EXPOSITION OF THE BOOK OF PROVERBS.
another. His thoughts are scattered. He has no definite object,
no settled principle, no certain rule. Talent, cultivation of mind,
improvement of opportunity — all are frittered away.
This diversion is a great engine of the enemy. His great object
is to turn the mind aside from what is immediate to what is in
definite, from plain and important matters to what is unsearcha
ble;1 from what is personal to what is irrelevant.2 Many. trifles
take the place of the " One thing needful." And is not this waste
and loss of time often a temptation to the Christian? Where are
his eyes — his thoughts — at prayer ? Alas ! too often — instead of
"looking unto Jesus"3 — his great object — the life of prayer — the
only way to God — are they not in the ends of the earth, as if there
was no nearer, no better object of attraction ? Oh ! do not we
want simplicity of spiritual understanding to keep Him — the
great uncreated wisdom — constantly before our eyes? Lord! I
am ashamed of my base inconstancy. But it is thou alone canst
heal it. " Turn away mine eyes from beholding vanity."4 Fix
them — O fix them — on Him, on whom all heaven — all the redeem
ed — delight to gaze forever.
25. A foolish son is a grief to his father, and bitterness to her that bare him.
Surely the Divine Spirit did not repeat the Proverb5 for naught.
Was it not to deepen our sense of parental responsibility and filial
obligation ? Can parents be insensible to the prospect of this
grief 7 Can children be hardened into the uunatural selfishness
of piercing a parent's heart with such bitterness ?6 The mother's
anguish is here added to the father's grief7 " As a sword in her
bones," is the apprehension of having " brought forth children to
the murderer."8 How uncertain are the dearest comforts of earth !
Our fallen mother anticipated the joy of " having gotten a man" —
perhaps the promised seed — "from the Lord."9 Yet to the bitter
ness of her soul " he was of that wicked one, and slew his broth
er."10 Her daughter naturally " remembereth no more the anguish,
for joy that a man is born into the world."11 Already she grasps
the delightful vision of infant training, and ripening maturity. And
yet too often he proves in the end a foolish son — the bitterness of
her that bare him.
Absalom was named 'His Father's peace.' Yet was he the
source of his most poignant grief This is not the " weeping of a
night," succeeded by a "joyous morning,"12 but the "heaviness that
maketh the heart stoop"13 — perhaps for years — perhaps to the end of
days. Its connection with eternity gives to the trial the keenest
edge. To see a foolish son hurried irrevocably into his fixed
destiny — Oh ' this to the godly parent is an awful conflict.14
Strong indeed must be that faith [yet such faith has been vouch-
i Deut. xxix. 29. Col. ii. 18. 2 Luke xiii. 23, 24. John xxi. 21, 22.
3 Heb. xii. 2. 4 p„. cxix. 37. 5 Verse 21.
6 Chap. xix. 13. 7 Gen. xxvii. 34, 35. 8 Hos. ix. 13.
8 Gen. iv. 1. " 1 John iii. 12. " John xvi. 21.
i2 Ps. xxx. 5. 13 Chap. xii. 25. " 2 Sam. xviii. 33.

EXPOSITION OF THE BOOK OF PROVERBS. 237
safed,)1 which bows reverentially to the Divine Sovereignty, and
maintains the serenity of peaceful submission.
But parental anxieties and sorrows must stimulate the enquiry
¦ — -How may this piercing thorn be spared — this bitter grief — the
bitterest that ever a parent's heart can know — averted ? The pri
mary root of this sorrow is the indulgence of the will.2 The vast
power of parental influence must be used wisely — at once — at any-
cost. We must not instruct— or entreat only — but command :3
We must allow no appeal from our authority, no reversal of our
decision. This discipline, in the spirit of love, and enforced by ex
ample, is God's honored ordinance. Would we look for rest in our
beloved children?4 Hold them loose for ourselves — fast for God.
Connect them early with his Church. Train their first years in
his yoke. Plead with them and for them before our God. In
stead of a sinking grief to us, they will be " the restorers of our
life, and the nourishers of our age."5 Instead of being our bitter
ness, as rebels against God, He will own and seal thein as " a seed
to serve him — to declare his righteousness," to set forth bis praise.6
26. Also to punish the just is not good: nor to strike princes for equity.
Often is the wise man's meaning much beyond his words. To
punish the just not only is not good,1 but it is a gross "abomina
tion"3 — an evident token of perdition.9 If rulers are " a terror to
good works," they are ministers of God in authority, but ministers
of Satan in administration.10 And how will such injustice " abide
the day of his coming," when he shall " lay judgment to the line,
and righteousness to the plummet !"n
Not less wicked is the sin of the people. To strike princes is
high treason against God.12 The Apostle confessed the unwitting
sin of his smiting words.13 Much more guilty is it to strike them
for equity. A godly king — ruling in equity, " scattering away all
evil with his eyes,"14 — will raise to himself many and powerful
enemies. The evil-minded will undermine his influence,15 or resist
his authority.15 If they dare not strike him openly, they will
" curse him in their thoughts."17 To strike — even in word — is our
sin.13 To pray is our duty. — And who knoweth, but a prayer-
hearing God would send a righteous administration — a covert and
blessing to the land?19
27. He that hath knowledge spareth his words : and a man of understanding, is
of an excellent ,(cool, Marg.) spirit.. Even a fool, when he holdeth his peace, is
counted wise ; and he that shutleth his lips is esteemed a man of understanding.
i Lev. x. 1—3. 1 Sam. iii. 18. * Chap. xxix. 15.
3 Gen. xviii. 19, with 1 Sam. ii. 23—25. 4 Gen. v. 29. Marg.
5 Ruth iv. 15. 6 Ps. xxii. 30, 31 ; xcii. 13—15.
7 See this same meiosis. Chap. xvi. 29 ; xviii. 5 ; xx. 23. Ez. xxxvi. 31.
8 Verse 15. 9 Phil. i. 28.
1° 1 Kings xxi. 11—13. Matt. xxvi. 3, 4. Acts iv. 1—3.
ii Isa. xxviii. 17, with Mal. iii. 2, 5. i2 Ex. xxii. 20. Job xxxiv. 18.
13 Acts xxiii. 5. Comp. 1 Sam. xxiv. 5, 6. 2 Sam. xvi. 5 — 7. " Chap. xx. 8.
15 2 Sam. xv. 1—6. ls Ibid. xx. 1. it Eccl. x. 20.
is 2 Peter ii. 10. Jude 8. ,9 1 Tim. ii. 1—3. 2 Sam. xxiii. 4. Isa. xxxii. 1, 2.

238

EXPOSITION OF THE BOOK OF PROVERBS.

The wisdom of these Proverbs will be acknowledged by those,
who know the sins of the tongue, and the immense difficulty of
restraining the unruly member. A man of knowledge will spare
his words, when the probable prospect is harm rather than good.1
The good treasure is far too valuable to be unprofitably spent. Si
lence is often the best proof of wisdom.2 Our Lord in his Divine
knowledge, careful as he was to improve every opportunity for in
struction — sometimes spared his words.3
This restraint is most important under provocation.4 Passion
demands immediate judgment. A cool well-tempered understand
ing asks further time for consideration. The fiery ebullition of
the Apostles, their master judged to be the want of an excellent
understanding.5 Nehemiah, by repressing the first vent of his
righteous anger, gave a reasonable and convincing answer for
the occasion.6 The prophet wisely refrained even a message
from God to a king in the moment of passion.7 ' A little spark
blows up one of a sulphureous temper, and many coals, greater
injuries, and reproaches are quenched, and lose their force, being
thrown at another of a cool spirit-'* Indeed a fool may purchase
to himself the reputation of wisdom — let him only shut his mouth,
instead of exposing his folly to common observation.9 ' He can
not be known for a fool, that says nothing. He is a fool — not
who hath unwise thoughts — but who utters them. Even concealed
folly is wisdom.'10
How infinitely momentous is the account, which God takes of
the tongue ! "Death and life are in the power of it."11 Our eter
nal acceptance or condemnation will hang on it.12 How could we
endure the judgment for "every idle," no less than for every
wicked, "word,"13 if there were not for the self-abased penitent, a
covering from this condemnation — a cleansing from this guilt — a
seal of acceptance ! 14
i Ps. xxxix. 1, 2. Matt. vii. 6.
2 Chap. x. 19. Job xiii. 5. Dr. Good in his note on this verse in Job, gives a trans
lation of an Arabic poetical proverb —
Keep silence then ; nor speak, but when besought ;
Who listens long, grows tired of what is told ;
With tones of silver though thy tongue be fraught,
Know this — that silence of itself is gold.
a Matt. xvi. 4. 4 Num. xii. 1, 2. Ps. xxxviii. 12 — 14. Comp. Isa, liii. 7.
5 Luke ix. 54, 55.
6 Neh. v. 6 — il. Cicero advises his brother Quintus (a proconsul in Asia) most dili
gently to restrain his tongue under anger, which — he adds — is no less a virtue, than
freedom from anger itself. Epist. ad Q. Fratrem. Lib. i. 1.
7 2 Chron. xxv. 16. 8 Leighton on 1 Pet. iii. 9.
3 Contrast Chap. xv. 2; xxix. 11. i° Bishop Hall. Works viii. 83.
ii Chap, xviii. 21. ^ Matt. xii. 37. « Ibid, verse 36.
14 See Isa. vi. 5 — 7.

EXPOSITION OF THE BOOK OF PROVERBS. 239

CHAPTEE XVIII.
1. Through desire a man, having separated himself, seekeih and intermeddleth
with all wisdom. 2. A fool hath no delight in understanding, but that his heart
may discover itself.
Desire is the chariot-wheel of the soul, the spring of energy
and delight. The man of business or science is filled with his
great object, and through desire he separates himself from all lets
and hindrances, that he may intermeddle with its whole range.
"This one thing" — saith the man of God — "I do."1 This one
thing is every thing with hiin. Through desire he separates him
self from the entanglements of vain company, trifling amusements
or studies, needless engagements, that he may seek and intermed
dle with all wisdom. John separated himself 'in the wilderness ;'"
Paul in Arabia,3 our blessed Lord in frequent abstraction,4 in order
to greater concentration in their momentous work. Deeply does
the Christian Minister feel the responsibility of this holy separation,
that he may " give himself wholly to" his office.5 And without it
— Christian — thy soul can never prosper. How canst thou inter
meddle with the great wisdom of knowing thyself, if thy whole
mind be full of this world's chaff and vanity ? There must be a
withdrawal, to " commune with thine own heart" — to ask the
question — " Where art thou ? What doest thou here ?" Much
is there to be enquired into and pondered. Every thing here calls
for our deepest, closest thoughts. We must walk with God in se
cret, or the enemy will walk with us, and our souls will die.
" Arise, go forth into the plain, and I will there talk with thee."6
" When thou wast under the fig tree, I saw thee."7 Deal much in
secrecy, if thou wouldst know " the secret of the Lord." Like thy
Divine Master — thou wilt never be less alone than when alone.8
There is much to be wrought, gained, and enjoyed. Thy most spir
itual knowledge, thy richest experience, will be found here. Look
around thee — what a world of heavenly wisdom to intermeddle
with ! The sight overwhelmed the Apostle with adoring astonish
ment.9 Even " the angels desire to look into it."10 The redeemed
will be employed throughout eternity in this delighted searching,
exploring " the breadth, and length, and depth, and height," until
they " be filled with all the fulness of God."11
Yet the fool hath no delight in this understanding. All his
desire is to pour out his own frivolity, to come abroad for public ob
servation — that his heart may discover itself — an humiliating
discovery indeed — at once of the scantiness of his knowledge, and
the vanity of his mind.
i Phil. iii. 13. 2 Luke i. 80. 3 Gal. i. 17, 18.
4 Mark i. 35 ; vi. 31. Luke vi. 12. 5 2 Tim. ii. 4. 1 Tim. iv. 15.
8 Ez. iii. 22. 7 j0hn i. 48. 8 Ibid xvi. 32.
3 Rom. xi. 33. u Eph. iii. 10. 1 Peter i. 12. « Eph. iii. 18, 19.

240 EXPOSITION OF THE BOOK OF PROVERBS.
3. When the wicked cometh, then cometh also contempt, and with ignominy re
proach. v
Selfishness is the character of the wicked — ' Wheresoever he
cometh, he is apt to cast contempt and reproach upon every man's
face.n His neighbor's circumstances or infirmities furnish mate
rials to hold him up to scorn. The word of God has no favor in
his eyes. His people are the objects of his reproach. Their seri
ousness he calls gloom, their cheerfulness levity.2 If "none occa
sion or fault can be found,"3 invention forges it with unwearied in
genuity. " As saith the proverb of the ancients, wickedness pro-
ceedeth from the wicked."4 We must calculate upon this furnace,
though the fires of martyrdom are extinguished. — Our blessed
Lord bore all the evils of the world without flinching. But con
tempt and reproach pierced his soul more keenly, than the " nails
his hands and his feet." " Reproach," saith he — " hath broken
my heart."5 And must not the servant expect to be as his Mas
ter?6 Often however does retributive justice overwhelm the wicked
themselves with ignominy and reproach.7 A scornful spirit
against the godly is never forgotten. Every bitter word is regis
tered against the great day.8 And what a sight will it then
be, when the reviled shall stand forth, clothed with all the glory
of " the King of saints," and the faces of their persecutors shall be
covered with " everlasting shame and contempt !"9 The sight of
that day will never be blotted out. " The rebuke of his people
shall be taken away from off all the earth, for the Lord hath
spoken it."40
4. The words of a man's mouth are as deep waters, and the well-spring of wis
dom as a flowing brook.
The first clause is limited by the second to the words of a wise
man. When " a man has intermeddled with all wisdom," his
words are in themselves deep waters, and in their communication
fruitful as a flowing brook.11 His wisdom is a well-spring, ' which
sends up full brooks, that are ready to overflow their banks. So
plentiful is he in good discourse and wholesome counsel !'i2 So
deep were the waters from the wise man's spring, that his words
nearly overwhelmed the capacity of his royal hearer.13 One " greater
than Solomon" " astonished the people" by the clearness, no less
than by the depth, of the waters.14 No blessing is more valuable
than a " rich indwelling of the word," ready to be brought out on
all suitable occasions of instruction.15 If the wise man sometimes
"spares his words,"16 it is not for want of matter, but for greater
edification. The stream is ready to flow, and sometimes can
i Bishop Hall. Comp. Chap. xxix. 16. 2 Matt. xi. 18, 19.
3 Dan. vi. 3—5. 4 1 Sam. xxiv. 13. 5 Ps. lxix. 9, 20. Matt, xxvii. 39—44.
6 Matt. x. 24, 25. John xv. 20. 7 2 Sam. vii. 20—27. Esth. vii. 9, 10.
8 1 Pet. iv. 4, 5. Jude 14, 15. 9 Isa. Ixvi. 5. Dan. xii. 2.
1° Isa. xxv. 8. « I Kings x. 8
¦2 Bishop Hall. Comp. Chap. x. 11 ; xvi. 22; xx. 5. [3 1 Kings x. 4—7.
u Matt. vii. 28, 29. 15 Col. iii. 16 ; iv. 6. [6 Chap. xvii. 27.

EXPOSITION OF THE BOOK OF PROVERBS. 241
scarcely be restrained.1 The cold-hearted speculative professor
has his flow — sometimes a torrent of words, yet without a drop of
profitable matter ; chilling, even when doctrinally correct ; with
out life, unction, or love. Good Lord ! deliver us from this bar
ren " talk of the lips !"2 May our waters be deep, flowing from
thine own inner sanctuary, refreshing, fertilizing the church of God !
This well-spring is specially invigorating, when, as in Chrysos-
tom, it gives an heavenly glow to outward eloquence. Consecrated
mind and talent are the gifts of God. Oh ! let them be improved
in simplicity, not for the creature's honor, but for the glory of the
Great Giver.
5. It is not good to accept tlie person of the wicked, to overthrow the righteous in
judgment. Were not " the foundations of the earth out of course," should
we hear of so gross a violation of the rule of right ?3 But in a
world, of which Satan is the God and the Prince, injustice is a
natural principle of administration. The godly king of Judah
pointed his Judges to the Divine example. Look — and be like
Him.4 Every thing revolting is connected with wickedness. There
is no one so noble, that it does not degrade ; so lovely, that it does
not deform ; so learned, that it does not befool. To accept there
fore his person, is indeed not good.5 " Abomination" is its true
name— the stamp of God.6 ' Whatever excuses man may make
for this course, it is an offence to God, an affront to justice, a
wrong to mankind, and a real service done to the kingdom of
sin and Satan.'7 In judgment [et the cause be heard, not the
person. Let the person be punished for his wickedness, not the
wickedness be covered for the person's sake. When this is done to
overthrow the righteous in judgment ; it overthrows the throne
of judgment in the land. The Shechemites were sharply punished
for their sin —accepting Abimelech to the overthrow of the right
eous claims of Gideon's house.8 No wonder. The rights of God
are despised ; the claims of his justice are cast off. " He that rul
eth over men must be just, ruling in the fear of God."9 Such was
our Divine pattern in .the flesh ; " of quick understanding in the
fear of the Lord," and therefore " judging in righteousness."10 Such
will be his judgment, when "he shall judge the world in right
eousness."11 His decision will be exact — his sentence unchangeable.
6. A fool's lips enter into contention, and his mouth caileth for strokes. 7. A
fool's mouth is his destruction, and his lips are the snare of his soul.
It is not a little remarkable, that the Apostle, when giving the1
anatomy of man's depravity, should dwell chiefly upon " the littkt
i Job xxxii. 19. Jer. xx. 9. Acts xvii. 16. 2 Chap. xiv. 23.
3 Ps. lxxxii. 2 — 5. 4 2 Chron. xvii. 7 — 9.
5 Chap. xvii. 25 ; xxiv. 23 ; xxviii. 21.
8 Chap. xvii. 15. Comp. Lev. xix. 15. Deut. i. 16, 17. 7 Henry.
8 Judg. ix. 2—5, 45—49. 9 2 Sam. xxiii. 4. » Isa. xi. 3, 4.
u Acts xvii. 31. 31.

242 EXPOSITION OF THE BOOK OF PROVERBS.
member" with all its accompaniments — the throat — the tongue —
the lips — the mouth.1 Such " a world of iniquity is it, defiling the
whole body !2 We often see its mischief to others ; here its mis
chief to itself. The fool's lips enter into contention. This is
folly indeed. The wise man may be drawn into it by infirmity of
temper,3 or the force of circumstances.4 But " as much as in him
lies, he will live peaceably with all men,"5 quenching even the first
rising of contention.6 The fool enters into it, by intermeddling
needlessly with strife,7 or wilfully stirring it ap,8 ' like the alarum
of war, and drums beating up to the battle.'9 And thus he
makes a rod for himself.10 He puts a weapon into the hands
of Satan, with which to beat his own head. His " burning
coals" are the forge, where he hammers him with fearful strokes.11
The wilful contention of the men of Succoth and Penuel with
Gideon called for strokes.12 The scoffing mouth of the little
children was their merited destruction.13 The slanderous lips of
Daniel's persecutors were the snare of their soul.14 There is no
need to dig a pit for the fool. He digs it for himself.15 The mouths
of wild beasts devour each other. The fool's mouth is his own
destruction.16 The fowler's snare is not wanted ; for " he is snared
by the transgression of his lips."17 He is not only the cause, but the
agent, of his own destruction.
And shall not the child of God watch in godly fear, lest his folly
should call for his Father's stroke ? Sharply may he " hew" by
the sword,18 as if he would seem to kill, in order to make alive.
Yet always is it wise and gracious love ; as one of the Fathers says
— ' threatening that he may not strike : and striking, that he may
not destroy.' If shewing the rod will effect the purpose, gladly
will he forbear to strike. But if our folly — as Leighton speaks —
'pulls punishment out of his hands,'19 whom but ourselves have we
to thank for the smart?
8. The words of a talebearer are as wounds, and they go down into the inner
most parts of tlie belly.
Do men deny, question, or soften down, the depravity of our na
ture ? Mark again how the virulent poison of only one member
destroys practical godliness, social orders and mutual friendship.
The talebearer was expressly forbidden by the law,20 and not less
is he opposed to the spirit of the gospel.21 No character indeed is
more despicable; no influence more detestable. It is right indeed
to " bring an evil report"22 for the prevention of sin. Eli was thus
enabled, though without effect, to remonstrate with his sons.23 The
i Rrim. iii. 13, 14. 2 James iii. 6. 3 Acts xv. 39. 4 Gen. xiii. 5—9
6 Rom. xii. 18. Comp. xiv. 19. 6 Chap. xvii. 14. 7 Chap. xx. 3; xxvi. 17.
8 Chap. xvi. 27, 28. 9 Cartwright in loco. u Chap. xiv. 3; xix. 19, 29.
" Chap. xxvi. 21. w Judg. viii. 4—17. ,3 2 Kings ii. 23, 24.
" Dan. vi. 12, 13, 24. Comp. Ps. Iii. 1—5. ,5 Ps. vii. 14, 15; Ixiv. 8.
i« Chap. x. 8, 14 ; xiii. 3. Eccl. x. 12, 13. » Chap. xii. 13.
¦» Hos. vi. 5. is Works, v. 114. 20 Lev. xix. 10.
2i 1 Cor. xiii. 6. 22 Chap. xxiv. 11, 12. Gen. xxxvii. 2. Lev. v. 1.
28 1 Sam. ii. 23, 24.

EXPOSITION OF THE BOOK OF PROVERBS. 243
life of an Apostle was preserved.1 Serious evils in the church were
restrained or corrected.2 But this can never be done rightly by the
talebearer, because he does it with levity and pleasure.3 With him
it is pure selfishness, without a principle beyond the love of sin for
its own sake. He lives upon the scandal of the place, and makes
it his hateful business to carry about tales, or slanders of his neigh
bor's faults.4 Such reports are eagerly devoured, and the mischief-
maker feeds with greedy appetite upon the fruit of his cruel indul
gence. To him this may appear harmless play. But, if it draws
no blood, and no outward hurt is shown, an internal, and often
incurable, wound is inflicted.5 We may seem to make light of the
tale brought to our ears, and wholly to despise it. But the subtle
poison has worked. ' Suppose it should be true. Perhaps, though
it may be exaggerated, there may be some ground for it.' The
thought, indulged only for a moment, brings suspicion, distrust,
coldness; and often it ends in the separation of chief friends.6 So
dangerous a member in the frame is the tongue without stern de
termined control! The tale of an unguarded moment may be a
tremendous irreparable injury. We may find the evil humor in
good society. It may meet with a welcome audience. But no fa
vor can alter its real character, as an abomination both with God
and man. Ah ! what but the power of holy love, opening freel}*
the channels of kindness and forbearance, can overcome this mis
chievous propensity ? And what will bring this spirit of love, but
a true interest in Christian privileges, and a corresponding sense of
Christian obligations ?7
9. He also that is slothful in his work is brotlier to him that is a great waster.
Observe the affinity of the different principles and workings of
corruption. The sluggard and the prodigal belong to the same
family. The man who " hid the Lord's talent," was equally un
faithful with him who " wasted his goods."8 The slothful has no
heart for his work. Important opportunities slip by. His stock, in
stead of increasing by trade, gradually dwindles into penury. ' God
hath a bountiful " hand, and filleth all things living with plenteous-
ness."9 But unless we have a diligent hand, wherewith to receive
it, we may starve. He that by the sloth oi his hand disfurnishelh
himself of the means of getting, he is as near of kin to a waster as
may be.'10 He is the brother of a great waster — the lord of a large
estate, who — instead of husbanding, improving and enjoying it,
i Acts xxiii. 15—22. Contrast Jer. xl. 13—16; xii. 1, 2.
2 1 Cor. i. 11 ; xi. 18. 3 Jer. xx. 10.
4 ' The word properly signifies a pedlar, who buys goods (stolen ones it may be) at
one place, and sells them at another, taking care to make his own market of them. So
a talebearer makes his own visits, to pick up at one place, and utter at another, that which
he thinks will lessen bis neighbor's reputation, that he may build his own upon it.' M.
Henry's Sermon on Friendly Visits. Comp. Chap. xi. 13; xx. 19.
5 Chap. xxvi. 22. 1 Sam. xxii. 9.
6 Chap xvi. 28 ; xvii. 9. 1 Sain. xxiv. 8 ; xxvi. 19. 2 Sam. xvi. 1—4.
7 Col. iii. 12 — 14. 8 Matt. xxv. 25, with Luke xvi. 1. 9 Ps. cxlv. 18.
io Bishop Sanderson's Sermon on 1 Cor. vii. 24.

^44 EXPOSITION OF THE BOOK OF PROVERBS.
wastes it away in extravagance and folly. It is the same in re
ligion. The one is content with heartless orthodoxy. His secret
prayer brings no after-remembrance. His family worship is a
routine of formality, not the influential ordinance of the day.
" Communing with his heart" is mere barren generality, bringing
no accurate humbling knowledge of himself. And wherein does
he differ from the careless waster of his privileges ? Where is the
important distinction between him, who prays — reads — works for
mally, and him, who utterly casts these high privileges away ?
Both take the same course, though by a somewhat different track.
The one folds his arms in sloth. The other opens his hands in
wastefulness. The one gets nothing. The other spends what he
gets. The one sits still, and waits the arrival of beggary. 1 The
other rushes into it. The one dies by a slow, subtle, sure con
sumption. The other by a rapid and violent disease. Yet fear
ful is the guilt, solemn is the account, certain is the ruin — of both.
God gives talents, not only to enrich, but to employ. And whether
they be selfishly neglected, or carelessly thrown away — " Thou
wicked servant" — will be the condemnation. " Outer darkness"
will be the just and eternal doom.2 Servant of Christ ! let thy
Master's life be thy pattern and thy standard. Not a moment with
him was slothfully neglected — not a moment unprofitably wasted.
Equally fervent was he in daily work, as in nightly prayer. Fol
low him in his work, and thou wilt be honored with his reward.3
10. The name of the Lord is a strong tower : the righteous runneth into it, and
is safe (set aloft, Marg.) 11. The rich man's wealth is his strong city, and as an
high wall in his own conceit.
Consciousness of danger induces even the animal creation
to seek for refuge.4 To man, a strong tower offers such a
covert.5 But man as a sinner — does he realize his imminent
peril — his threatening ruin ? Oh ! let him believe and em
brace the testimony of the gospel. This glorious manifestation of
the name of the Lord shews to him a strong tower. The full
"declaration oi this name" sets out most powerfully the extent
and completeness of the refuge. Every letter adds confirmation
to our faith.6 Every renewed manifestation brings a fresh sunbeam
of light and blessing.7 Sense of danger — knowledge of the way —
confidence in the strength of the tower — all give a spring of life
and earnestness to run into it.3 We fear not here the sharpest or
swiftest, dart that may be shot against us. We realize our security
from external trouble,9 and in trying exercises of faith !10 We are
safe from his avenging justice, from the curse of his law, from sin,
i Chap. vi. 11 ; xxiv. 34. 2 Matt. xxv. 26—30.
3 John xii. 26. 4 Chap. xxx. 26. Ps. civ. 18.
5 Judg. ix. 50. 2 Chron. xiv. 7 ; xxvi. 9 ; xxvii. 4. 6 Ex. xxxiv. 5 — 7.
7 See the New Testament names of God. Rom. xv. 5, 13. 2 Cor. i. 3; v. 19. 1
Peter v. 10. Comp. Ps. ix. 10.
8 See the examples of Jacob, Gen. xxxii. 11, 28, 29. David, 1 Sam. xxx. 6. Ps.
lvi. 3. Asa, 2 Chron. xiv. 11. Jehoshaphat, xx. 12. Hezekiah, 2 Kings xix. 14—19.
8 Deut. xxxiii. 27-29. Ps. lxi. 3 ; xci. 2. Isa. liv. 14. » Isa. 1. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 245
from condemnation, from the second death. We joy in our safety1
— yea — in our exaltation.2 Our best interests are beyond the
reach of harm ;3 and the righteous nation takes up the song of tri
umph — ¦" We have a strong city : Salvation will God appoint for
walls and bulwarks.''4 But only the righteous are found here.
What know the ungodly of this refuge? 'Our God's mercy is
holy mercy. He knows how to pardon sin, not to protect it. He
is a sanctuary to the penitent, not to the presumptuous."5 What
joy is it, that the gates of this city are always open. No time is
unseasonable. No distance, no feebleness, hinders the entrance.
The" cripple may run, like " Asahel, swift of foot."6 All that enter
are garrisoned to salvation. 'Satan is raising batteries against the
fort, using all means to take it, by strength or stratagem, unwea
ried in his assaults, and very skilful to know his advantages.'7 But
notwithstanding all his disturbing power, " the peace of God" daily
fortifies our hearts from fear of evil.8 Such is our strong tower !
What owe we to our gracious Saviour, who has made our way to
it so free, so bright?9 We repose in the bosom of God, and are at
peace. But the rich man has his strong city1 — yea — and his high
walls I10 Well does the wise man add — in his own conceit. Lit^
tie does he think, that in a moment they may crumble to the dust,
and leave him in the fearful ruin of an unsheltered state. ' Trouble
will find an entrance into his castle. Death will storm and take
it. And judgment will sweep both him and it into perdition.'11
An affecting contrast truly between a real and an imaginary
refuge.12 Every man is as his trust. A trust in God communi
cates a Divine and lofty spirit. We feel that we are surrounded
with God, and dwelling on high with him. 0 the sweet calm of
a soul thus shut up in an impregnable fortress ! A vain trust
brings a vain and proud heart — the immediate forerunner of ruin.
12. Before destruction the heart ef man is haughty, and before honor is humility.
We have had both these Proverbs separately.13 Surely this
repetition, like our Lord's often repeated parallel,14 was intended to
deepen our sense of their importance. It is hard to persuade a man
that he is proud. Every one protests against this sin. Yet who
does not cherish the viper in his own bosom ? Man so little un
derstands, that dependence upon his God constitutes the creature's
happiness, and that the principle of independence is madness, and
its end — destruction.15 The haughty walk on the brink of a fear-
i Ps. xviii. 1 — 3. Isa. xxv. 4. 2 M. R. Isa. xxxiii. 16. * Col. iii. 3.
4 Isa. xxvi. 1 — 4. 5 Bishop Reynolds on Hos. xiv. 1, 2. * 2 Sam. ii. 18.
7 1 Pet. i. 5. Gr. Leighton on passage.
6 Phil. iv. 7. Gr. Comp. Chap, i., 33 ; xiv. 26.
» Matt. xi. 27. John i. 18; xiv. 6. i° Chap. *. 15.
u Scott. Comp. Ez. xxviii. 1 — 10. Luke xii. 18 — 20. See also a fine passage in the
Rambler, in Dr. Johnson's best style of solemn instructiveness. No. 65.
i2 Comp. Isa. 1. 10, 11. Matt. vii. 24—27. l3 Chap. xvi. 18; xv. 33.
14 Matt, xxiii. 12. Luke xiv. 11 ; xviii. 14. See Hor. Od. i. 34.
25 Gen. iii. 5, 6.

246 EXPOSITION OF THE BOOK OF PROVERBS.
ful precipice, only a miracle preserves them from instant ruin.
The security of the child of God is, when he lies prostrate in the
dust. If he soar high, the danger is imminent, though he be on
the verge of heaven.1
The danger to a young Christian lies in an over-forward profes
sion. The glow of the first love ; the awakened sensibility to the
condition of his perishing fellow-sinners ; ignorance of the sub
tle working of inbred vanity ; the mistaken zeal of injudicious
friends — all tends to foster self-pleasing. Oh ! let him, know, that
before honor is humility. In the low valley of humiliation special
manifestations are realized.2 Enlarged gifts, and apparently ex
tending usefulness, without growing more deeply into the humility
of Christ, will be the decline, not the advancing, of grace. That
undoubtedly is >the most humbled spirit, that, has most the spirit of
Christ. The rule of entry into his school — the first step of admis
sion to his kingdom is — " Learn of me, for I am meek and lowly
in heart."3 Yet this humility is not in words, meltings, or tears.
Its fruit is lowliness of mind, meekness of temper, thankfulness in
receiving reproof, forgetfulness of injury, readiness to be lightly
regarded. This is the humility, "which the King delighteth to
honor." " Blessed are the poor in spirit ; for theirs is the kingdom
of heaven. He raiseth up the poor out of the dust, that he may
set him with princes, even with the princes of his people."4
13. He that answereth a matter (returneth a word, Marg.) before he heareth it,
it is folly and shame unto him.
Too often is this Proverb verified in common life. Men will
scarcely hear out what is unacceptable to them. They will break
in upon a speaker, before they have fully heard him ; and there
fore answer a matter, which they have little weighed, and but
imperfectly understood. The eager disputant prides himself on
his acute judgment. He interrupts his opponent, and confutes
arguments, or contradicts statements, before he has fairly heard
them? Job's friends seem to have erred here.6 Elihu, on the
other hand, considerately restrained himself, till he had thoroughly
heard the matter.1 Job himself prudently "searched out the
cause that he knew not."8 This impatient spirit tells little for
candor or humility, and only stamps a man's character with folly
and shame. It is fraught with injustice in the court of law.9
Here at least the judge must carefully hear and weigh both sides
for a satisfactory verdict. The wise man thoroughly heard his
difficult case, before he gave judgment.10 Job was scrupulously
exact in thus "contending with his servant."11 Potiphar, from the
want of this upright considerateness, was guilty of the most fla-
¦ 2 Cor. xii. 1—7.
2 Job xiii. 5, 6. Isa. vi. 5—7. Dan. ix. 20—23. 3 Matt. xi. 29.
4 Ibid. v. 3. Ps. cxiii. 7, 8. 5 See the wise rules, Ecclus. xi. 7, 8.
6 Job xx. 1—3 ; xxi. 1—6. 7 ibid, xxxii. 4, 10, 11. 8 Ibid. xxix. 16.
3 John vii. 45—52. ¦» 1 Kings iii. 16—28. Comp. Chap. xxv. 2.
¦¦ Job xxxi. 13.

EXPOSITION OF THE BOOK OF PROVERBS. 247
errant wrong.1 The Eastern autocrats seldom cared to sift accusa-'
tions. Even " the man after God's heart," grievously sinned in
this matter. But their hasty decisions brought shame upon them,
being either covered over, or virtually retracted.2 Our Lord's
matter was answered, before it was heard.3 The Apostle met
with similar treatment,4 though at other times he found a more
impartial judgment:5
'This folly was directly forbidden by God's law.6 It was no less
contrary to his own procedure. He examined Adam, before he
pronounced judgment.7 He came down to see Babel and Sodom,
previous to their destruction, for the clear demonstration of his
justice.8 While on earth, patient investigation marked his deci
sions.9 " All his ways are judgment ; a God of truth, and with
out iniquity ; just and right is he."10
14. The spirit of a man will sustain his infirmity: but a wounded spirit who
can bear ?
Man is born in a world of trouble, with considerable power of
endurance. Natural courage and vivacity of spirits will bear us
up even under the pressure of ponderous evils, poverty, pain, sick
ness, want. Instances of Heathen fortitude abound in the records
of history.11 Christian principle strengthens the natural strength.
David, in the most fearful extremity, " encouraged himself in the
Lord his God."12 . The Apostle " took pleasure in infirmities."13
The martyrs " were more than conquerors" under the most cruel
tortures.14 Outward troubles are tolerable — yea — more than tolera
ble, if there be peace within. The spirit of a man may sustain
his infirmity. But if the spirit be wounded — if the prop itself be
broken — all sinks. The wound of the spirit is so much the more
piercing, as the spirit itself is more vital than the body. When he
who made it, wounds, or permits Satan to wound, we might chal
lenge the whole creation — Who can bear it 7 The suffering of
the soul is the soul of suffering. Spiritual wounds, like the balm
that heals them, can never be known, till they are felt. It is some
times, as if the arrows of the Almighty were dipped in the lake of
fire, and shot flaming into the very midst of the soul, more
sensitive than the apple of the eye.15 The best joys of earth can
never soothe the envenomed sting. Mirth is madness16 and vexa
tion.17 There is a hell for the wicked on this side eternity. Cain's
i Gen. xxxix. 17—20.
2 Esth. iii. 8—11 ; viii. 5—13. Dan. vi. 9, 14, 24. 2 Sam. xvi. 1—4; xix. 26—30
3 Luke xxii. 66 — 71. 4 Acts xxii. 21, 22; xxiii. 2.
5 Ibid, xxiii. 30—35; xxiv. 1—22; xxv. 1—5, 24—27; xxvi. 30—32.
5 Deut. xiii. 12 — 14. John vii. 24. 7 Gen. iii. 9 — 19.
8 Ibid. xi. 5; xviii. 20, 21. ° Matt. xxii. 15—33, with Isa. xi. 3.
1° Deut. xxxii. 4. Comp. 1 Sam. ii. 3.
ii See Virgil's fine picture of .Eneas. Ma. i. 208, 209
ia 1 Sam. xxx. 3—6. 13 2 Cor. xii. 10. W Rom. viii. 35—37.
•5 Job vi. 4; xix. 11. Ps. lxxxviii. 15. ,6 Eccl. ii. 2. » Chap. xxv. 20.

248 EXPOSITION OF THE BOOK OF PROVERBS.
"punishment was greater than he could bear."i Saul was given
up to the blackness of despair.2 Zimri in rebellious madness threw
himself into the flames.3 Pashur was made a terror to himself.4
Ahithophel and Judas "chose strangling rather than life."5 Such
is the foretaste of hell — only a few drops of wrath — for a few mo
ments ! What will be the reality — the substance — for eternity !
Observe the poignancy of the wounded spirit in the children of
God. Job, delivered "for a small moment" into the enemy's pow
er, " cursed the day of his birth."6 David " roared for the disquiet-
ness of his heart. The arrows of the Almighty stuck in him, and
his hand pressed him sore."7 The martyrs,8 in a moment of tem
porary apostacy, could not endure the anguish of the wounded
spirit, and chose the flames, as the less bitter alternative. Such
is the sharpness of the Lord's sword, and the weight of his hand,
that every stroke is deadly. Conscience is the seat of guilt, and its
vivid power turns — so to speak — " the sun into darkness, and the
moon into blood,"9 — the precious promises of free forgiveness into
arguments of hopeless despondency. And but for the gracious re
straint of the Lord's power and love, hardened despair would be
the successful " advantage of Satan's devices."10
But look at Gethsemane — the wounded spirit there — the faint
ing humanity of the Son of God — " his strong crying and tears" —
his prostrating sorrow — his " exceeding great and bitter cry," un
der the darkness of desertion.11 If all the support of the indwell
ing Godhead was demanded for his upholding — with trembling
astonishment we cry — A wounded spirit who can bear 7
Yet is not this wounded spirit the Christian's first seal of mer
cy — the preparation for all future and eternal mercy?12 Bitter in
deed is the anguish, when the mass of sin is raised from the grave
of oblivion, and " set in order before our eyes."13 But is not this
the sight that makes Jesus and his free salvation inexpressibly
precious?14 And does not this spirit place us within the sphere of
his healing commission?15 We ask now — not — who can bear, —
but who can heal — it ? Well did Luther say — and there is no bet
ter judge on such matters — 'it is as easy to make a world as to
qu^et a troubled conscience.' Both are Creation-work — the Al-
mightiness of God.16 To him that " wounded must we return un
healing."17 His remedy is the sight of Himself wounded for us.13
And that sight — so healing — so reviving — how does it tune the
heart to everlasting praise !
15. The heart of the prudent getteth knowledge; ami the ear of the wise seekeih
knowledge. 1 Gen. iv. 13. 5 1 Sam. xxviii. 6, 15. 3 1 Kings xvi. 18.
4 Jer. xx. 4. 5 2 Sam. xvii. 23. Matt, xxvii. 3—5. Job vii. 15.
6 Job ii. 6 ; iii. 1 ; x. 17. 7 ps. xxxii. 3, 4 ; xxxviii. 1 — 8.
8 Bainham — Bilney — Cranmer. See Foxe's Records. 9 Joel ii. 31.
i» 2 Cor. ii. 7—11. » Matt. xxvi. 37—39 ; xxvii. 46.
12 Acts ii. 37; xvi. 27—30. 13 Psalm 1. 21.
14 Acts ii. 41 — 47; xvi. 31—34. Comp. Matt. ix. 12. 15 Isa. lxi. 1, 2.
is Gen. i. 1. Isa. lvii. 19. " Hos. vi. 1. « Isa. liii. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 249
Knowledge is gathering its rays on every side But all that is
intrinsically valuable centres in Divine knowledge. ' All arts' —
as Bishop Hall teaches — ' are maids to Divinity. Therefore the}'
both vail to her, and do her service.'! Yet the value oi knowledge
in the Divine sphere is estimated according to its character. When
it is speculative, not experimental ; general, without practical in
fluence, it is worse than valueless. It is power for fearful evil.
Lamentable is it to think of the mass of triflers in Divine knowl
edge ; hearing without retaining; retaining withont intelligence,
or without personal application. So often " is the price in the
hands of a fool, who hath no heart for it."2 But. here is the pru
dent. He has pondered, and formed a just estimate of the bless
ing. His heart has fastened upon it,3 and, as the means are free,
and the success sure,4 he has gotten it. As the proof of his pos
session, he seeks for more. For who that has a treasure, will be
satisfied with his store, content with a lesser measure, while a lar
ger is within his reach ? — His ear is now wakened to seek the
ministry of the word, and the conversation of experienced Chris
tians. Every avenue of instruction is diligently improved.3
A word to the young — Think how much important knowledge
is to be gotten. Be up early in its pursuit. Let it have your most,
— your first— your best time. Begin, before your minds are cor
rupted with false principles ; before you have learned too much
that must be unlearned as disciples of Christ. What is the tone
of your prayers ? Does it show the concentration of the soul, filled
with one desire, and carrying it, where it, will be accepted and satis
fied ? The only saving knowledge cometh down from heaven, and
is fetched thence upon our knees. What is the pulse of your exer
tion? Does it prove the heart to be delighted in the object? Or
is it only a start for a moment, and then a sinking back to the
slumber of tlie slusrgrard? Knowledge from heaven leads thilher-
ward. Clearer knowledge sweeps away many clouds. We see our
work better, and it is more easy to us. We see our road, and
walk more pleasantly. We can not only guide ourselves ; but we
are " able also to admonish one another."6 Hasten onwards then,
" grow in knowledge."7 Happiness and usefulness, light and glory,
are before us.
16. A man's gift maketh room for him, and bringeih him before great men.
We have before spoken of the corrupting influence of gifts.3 But
we may justly apply this proverb to their legitimate use. Eliezer's
gifts made room for him in Rebekah's family.9 Jacob's gifts
made room for him in his brother's heart.40 Nor was it inconsis
tent with his integrity, by sending his present to the governor of
Egypt, to bring his sons with acceptance before the great man.11
i Works, viii. 107. 2 Chap. xvii. 16. 3 Chap. xv. 14.
4 Chap. ii. 3 — 6. Hos. vi. 3. Jam. i. 5. 5 Chap. i. 3 ; ix. 9.
8 Rom. xv. 14. 7,2 Peter iii. 18. 8 Chap. xvii. 8, 23. Gomp. xix. 6.
8 Gen. xxiv. 30—33. " Ibid, xxxiii. 1—11. " Ibid, xliii. 11.
32

250 EXPOSITION OF THE BOOK OF PROVERBS.
Ehud's gifts made room for his errand;1 Abigail's, for the preser
vation of her house.2 Often indeed were they presented simply as
a tribute of respect,3 as now in some parts of the East ; so that with
out them an inferior would scarcely feel, that he had any claim
upon his superior for favor or protection.4 The minister of the
Gospel recognizes their value, making room for him — perhaps al
so for his message. Sympathy gives weight to his instruction,
when after the example of his Divine master, he combines kindness
to the body with love for the soul. Great wisdom and discrimina
tion is however obviously required, to prevent the serious evil of a
well-intentioned charity. A wise consideration may also make room
for us with great men for the advancement of the Christian cause.
But in this most delicate exercise, let our own principles be fully
acknowledged ; else even in the service of God, we shall be " car
nal, and walk as men"5 — not as the dignified servants of a heaven
ly Master.
Blessed be God ! We want no gifts to bring us before him.
Our welcome is free — our door of access ever open. Our treasure
of grace in his unchanging favor, unsearchable.
17. He that is first in his own cause seemeth just ; but his neighbor cometh and
searcheth him.
We have lately had a rule against judging others.6 Here we
are warned against justifying ourselves. Self flattery is our
cherished nature, — highly valuing our fancied excellences, very
blind to our real imperfections. So ready are we to place our own
cause in a strong light ; and sometimes, almost unconsciously, to
cast a shade over, or even omit, what might seem to balance on the
opposite side. It is so difficult to state facts and circumstances with
perfect accuracy, where our own name or credit is concerned.
Hence, our cause coming first, seemeth just. But our neighbor,
acquainted with the real case, cometh and searcheth us, exposes
our fallacy, and puts us to shame. Saul made himself appear just
in his own cause. The necessity of the case seemed to warrant
the deviation from the command. But Samuel searched him, and
laid open his rebellion.7 Ziba's cause seemed just in David's eyes,
until Mephibosheth's explanation searched him to his confession.8
Job's incautious self-defence was laid open by Elihu's probing
application.9 An eloquent advocate may easily make a bad cause
coming first seem just. But, according to the Proverb, ' the first
tale is good, till the second is heard.' The plaintiff is always right,
till the defendant's case has been opened. Yet the true rule of jus
tice would be, to judge neither to be right, till both sides have
been heard. Let the whole evidence be sifted ; and often the
i Judg. iii. 17, 18. 2 1 Sam. xxv. 11—27. 3 Ibid. ix. 7.
4 See Paxton's Illustrations, ii. 29. 5 1 Cor. iii. 3. 6 Verse 13.
7 1 Sam. xv. 13—26.
8 2 Sam. xvi. 1 — 4; xix. 26. Comp. Chap, xxviii. 11. See Bishop Sanderson's
Sermons. Job xxix. 14—17. s Job xxxii. 10 — 14 ; xxxiii. 8 — 12.

EXPOSITION OF THE BOOK OF PROVERBS. 251
plausible cover is swept away by a more searching investigation.1
Judges arc therefore bound to " consider, take advice, and speak ;"2
carefully guarding against prejudging the cause, till the whole has
been fully before them ; else he that is last in the cause may come
with disadvantage, though it may be the cause of right. In our
own cause, always be alive to- conviction. Watch against a self-
justifying spirit. Cultivate the spirit of self-distrust. Balance our
enemy's statement against our own prejudices. Judge as under
the eye of God, and with the sincere anxious prayer to lay ourselves
open to his searching disclosure of hidden evil. Deceit in any form
never answers its end. " A conscience void of offence both towards
God and man" must be our great exercise.3
18. The lot causeth contentions to cease, and parleth between the mighty.
The general use of the lot has been before explained.4 It is here
adverted to, as an ordinance of peaceful settlement. Whether from
the evenness of the balance, or from want of confidence in the judg
ment a legal appeal might be of doubtful authority. Contending
parties therefore agree to abide by the decision of the lot. Impor
tant matters of order under the Divine Theocracy were thus deter
mined.5 How many contentions would there have been between
the mighty, in settling the respective boundaries of the tribes, had
not this means been adopted to make them cease !6 When Saul was
thus chosen to the kingdom,7 and Matthias " numbered among the
Apostles,"8 the election was acquiesced in, as the voice of God.
There seems, therefore, no scriptural prohibition to the use of this
ordinance, provided it be exercised in a reverential dependence up
on God,9 and not profaned for common purposes or worldly ends.
At the same time — as we have before observed — the word of
God appears to be more fully recognized as the arbiter of the Di
vine will. All contentions cease in a simple, child-like, unreserved
readiness to be guided by this " more sure rule." The extent of
forgiveness, is here clearly defined,10 and the principle and motive
for its exercise effectively supplied.11 Perhaps it was more easy to
abide by the decision of the lot than of the word. The last re
quires more self-denial, humility and patience, and therefore is
more practically useful.
19. A brother o fended is harder to be won than a strong city : and their conten
tions are like the bars of a castle.
Adverting to the ceasing of contentions, how affecting is this
case of special difficulty ! A brother — not an enemy — is harder
to be won than a strong city ; as if the nearer the relation, the
wider the breach.12 The thread once snapped, is not easily joined.
i Acts xxiv. 1—5, 12, 13. 2 Jud. xix. 30.
3 Acts xxiv. 16. 4 Chap. xvi. 33.
5 1 Chron. vi. 63 ; xxiv. 31. Neh. xi. 1. 6 Num. xxxiii. 54.
7 1 Sam. x. 20—24. 8 Acts i.26. s ibid, verses 24,25.
i» Matt, xviii. 21, 22. "Col. iii. 12-14.
i2 ' Acerrima firma proximorum odia sunt.' — Tacitus.

252

EXPOSITION OF THE BOOK OF PROVERBS.

' What a view does it give us of our corruption, that the natural
love implanted in us should degenerate into Satanic hatred.'1 Such
was the contention oi Cain with Abel ;2 of Joseph's brethren with
himself;3 of Absalom and Amnon ;4 the civil wars between Ben
jamin and his brethren ;5 in later times between Judah and Is
rael ;6 in our own country, the long continued and ruinous conten
tions between the Houses of York and Lancaster. Cities in olden
times were strongly fortified with bars of iron against a siege.7
What a long siege ilid Esau's strong city stand, before it was won
by the power of love, and the bars of his castle opened their avei
nues for conciliation !8
No where is concord so important as in the Church. Never can
she prosper — except she maintain the form of Jerusalem — " a city
compact together."9 Begotten as we are by the same word, living
on the same food, animated by the same life, ought we not, with
all our lesser differences — to hold " the unity of the Spirit?"10 If
ties so close cannot unite us, at least let our common welfare, and
common danger, quench this unholy fire ; just as the fear of the
enemy without, might allay mutual misunderstanding within. But
how painfully did the contentions between Luther and Calvin (not
to mention others of more recent date in the Church) show the
fearful difficulty of winning a brother offended /ll
Yet ihe extreme difficulty does not, diminish the obligation. Let
it not therefore paralyze the effort. Nothing can be more plain and
decisive than the gospel rule. Yet so repugnant is it to flesh and
blood, to all nature's pride, feelings, and high notions, that we cry
with the disciples of old — " Lord, increase our faith !" Call in this
only principle, that can constrain the heart, and the Christian vic
tory is ensured. Grace reigns triumphant.
20. A man's belly shall be satisfied with the fruit of his mouth : and with tlie in
crease of his lips shall he be filled. 21. Death and life are in the power ef the
tongue : and they that love it shall eat the fruit thereof.
Who would not be careful what seed he puts into a fruitful field,
when he knows that his harvest will be according to his seed ?12
Here is not a field — but " a world"13 to be cultivated, so that we may
be satisfied with the fruit, and filled with the increase. What
this fruit and increase may be, is a fearful alternative. The
fruit of our lips — the power of our tongue — will be poisonous
i Geier in loco. 2 Gen. iv. 5 — 8. 3 Gen. xxxvii. 3 — 5, 18 — 27.
4 2 Sam. xiii. 22—32. 5 Judg. xx.
6 2 Chron. xiii. 16, 17. 7 See Isa. xiv. 2.
8 Gen. xxvii. 41 — 45 ; xxxiii. 5 — 1 1. The rooted enmity of the nation seems to ren
der doubtful the cordiality of the reconciliation. See Num. xx. 14 — 21. Ez. xxxv. 5
Obad. 10—14. 3 Psalm cxxii. 3.
i° Two reasons made a godly and learned man (Strigelius) long to leave the world.
' 1. That I might enjoy the sweet sight of the Son of God and the Church of God. 2.
That I may be delivered from the cruel and implacable hatred of Theologians.' Melchior
Adam, in vita. Chrysostom gives this rule. ' Have but one enemy — the devil. With
him never be reconciled ; with thy brother never fall out.'
ii Luke xvii. 3—5. i2 Gal. vi. 7, 8. i3 James iii. 6.

EXPOSITION OF THE BOOK OF PROVERBS. 253
01 wholesome — death or life.1 Evil words tend to death, good
words to life.2
This is clearly manifested in public responsibilities. The testi
mony of witnesses ; the legal decision of the judge ; the doctrine
of false or true teachers ; all show that death or life is in the
power of the tongue. In the common intercourse of life, it is " the
fountain both of bitter waters and sweet ;" as powerful to destroy
as to edify ; the poison or the antidote, as it may be used. ' A man
by us»ng his tongue aright, in talking, exhorting, witnessing, coun
selling, may save ; and, by abusing it in any of these ways, or any
other, may destroy.'3 Either way he will be filled with the fruit.
The curse of destroying others will return upon himself.4 In ad
ministering a blessing to his neighbor, his whole soul will be fed.5
They Jhat love it shall eat the fruit of it. It is however, the ha
bitual, hot the occasional, use of this formidable little member, that
determines its fruit. A saint may " speak unadvisedly" — a sinner
acceptably — " with his lips." Neither would thus determine his
true character.
Are not ihen the sins of the tongue an overwhelming manifesta
tion of the long-suffering of God ? " Woe is me ! for I am a man
of unclean lips."6 When I think of its power even for eternal
death1 or life, shall I not — as Chrysostom warns — ' guard it more
than the pupil of the eye?" Shall I not cry to my God, that he
would restrain it ;9 yea — cry more earnestly, that he would conse
crate it ;10 that it might be my glory, not my shame ; my organ of
praise ; my exercise of joy?11 In the inner man the heart is the
main thing to be kept12 — in the outer man the tongue.13 O my
God, take them both into thine own keeping, under thine own dis
cipline, as instruments for thy service and glory.
22. Whoso findeth a wife findeth a good thing, and oblaineth favor of tlie
Lord14 This is obviously to be taken with limitation. Manoah found,
a good thing in his wife.15 So did not Job.13 Some find "a crown
to their head;" others "rottenness to their bones."17 That which
alone deserves the name is indeed a good thing. If in a slate of
innocence "it was not good for man to be alone ;"13 much more in
a world of care and trouble " two are better than one," for mutual
i Verse 7. Ps. 1. 20, 21. Matt. v. 22; xii. 36. Jude 14, 15.
2 Chap. xii. 14; xiii. 2. Ps. xxxiv. 11, 12. 3 Muffet in loco.
4 Chap. xiii. 2. 5 Chap. xi. 25. 6 Isa. vi. 5.
7 Matt. xii. 37. 8 Homily 62 on Matt. 3 Ps. cxii. 3.
"> Ibid. Ii. 15. u Ibid. lvii. 7, 8. » Chap. iv. 23.
13 Chap, xxi, 23. Jam. iii. 2.
" Dr. Kennicott elaborately insists upon supplying the distinctive limitation from the
reading of the LXX. Vulgate, and some old Chaldee paraphrase, (Second Dissertation
on the Hebrew Text, pp. 189 — 192.) But, the general term, frequently used by the wise
man for the obvious limitation, is sufficient to explain his meaning, Chap. xv. 10; xvi.
10 ; xxii. 1 ; xxix. 4. Eccl. vii. 28. The LXX. adds — ' He that casteth out a wife —
cisteth out good things : but he that retaineth a strange woman is foolish and ungodly.'
15 Judg. xiii. 22, 23. [6 Job ii. 9, 10 ; xix. 17. » Chap. xii. 4.
13 Gen° ii. 18.

254

EXPOSITION OF THE BOOK OF PROVERBS.

support, helpfulness and sympathy.! y%e good thing implies god
liness, and suitable fitness. Godliness is found, when the man
marries "only in the Lord,"2 and only one who is the Lord's. The
" unequal yoke with unbelievers"3 — the union for life of a child of
God with a child of Satan — is a most awful anomaly. ' I wish-
said pious Bishop Hall, — ' that Manoah could speak so loud, that
all our Israelites might hear him. Is there never a woman among
the daughters of thy brethren, or among all God's people, that thou
goest to take a wife of the uncircumcised Philistines ? If religion
be any other than a cipher, how dare we not regard it in our most
important choice? Is she a fair Philistine? Why is not the
deformity of the soul more powerful to dissuade us, than the beauty
of the face to allure us ?'4 The destruction of the world grew out
of this self-pleasing delusion.5 And many a flood of iniquity has
come into a godly man's family from the same source.6
There may however be godliness on both sides, without that
mutual fitness, which makes the wife " a help-meet for the man."7
The good thing is, when he honors her — not as the wisest or the
holiest, but as the person, whom God saw to be the best and fittest
for himself in the whole world — a comfort for life — an help for
heaven.8 Such a communion spiritualizes his affections, and ele
vates him from earth to heaven.
But how is this good thing found 7 Isaac found it, where
every Christian looks for his blessing — as an answer to prayer.9
A man's choice for his own indulgence will bring a curse upon
himself and his family.40 " Choose thou mine inheritance for me""
— is the cry and confidence of the child of God. Then truly will
he obtain the gift, not as the result of fortune, or as the proof of
his own good discernment — but — as Adam received his wife —
"from the Lord"12 — a token of his special favor.
23. T.,e poor uselh entreaties : but the rich answereth roughly.1*
It is natural to the poor — sensible of their dependence — to use
entreaties. And very natural is this humiliation, as the discipline
for that poverty of spirit, which the Lord seals with his first bless
ing.14 Yet -shame is it to the rich, that he should often answer
these entreaties roughly. Instead of the kindly feelings flowing
out, he seems to be bound against them with iron chains. He
hears with indifference the tale of woe, and, having never himself
tasted the bitter bread, he has no heart of sympathy and helpful
ness. Often we find the well-bred man of the world, who is all
courtesy and refinement in his own circle, to those under his feet
insufferably rude and unfeeling. His good breeding indeed is only
i Ecc. iv. 9, 10. See the Marriage Service.
2 1 Cor. vii. 39. 3 2 Cor. vi. 14. 4 Contemplations, x. 3.
5 Gen. vi. 1—6. 8 2 Chron. xviii. 1; xxi. 5, 6. 7 Gen. ii. 18.
8 Luke i. 6. See the beautiful picture, Chap. xxxi. 10 — 31. Comp. also Ecclus xxvi.
8 Gen. xxiv. 12— 63. i» 2 Chron. xviii. 1, 2; xxi. 1—6. " Ps. xlvii. 4.
i2 Chap. xix. 14. Gen. ii. 21 — 23.
19 This and the succeeding verse are omitted in LXX. li Matt. v. 3.

EXPOSITION OF THE BOOK OF PROVERBS. 255
the polish of selfishness. So little does he make the true use of
his power, that the exercise of it only transforms him into a tyrant.
Instead of scattering his blessings around, he only makes himself
feared and hated by his misused responsibility.1 Would he but
study the character of his Divine Master, he would see the exer
cise of power combine with true greatness. Was he not as con
siderate to blind Bartimeus, as to the nobleman of Capernaum ?2
All ranks alike shared in his tenderest sympathy.
And yet as the rich in their conscious superiority may be over
bearing, so the poor, in using their entreaties, may show a servile,
crouching spirit,3 shrinking from that bold integrity of character,
which gives dignity alike to the lowest as to the highest of men.
To all of us our Providential circumstances bring their besetting
temptations. Close walking with God is our only safeguard.
But surely the rich in their rough answering of the poor would
do well to consider, how much more dependent is he upon his God,
than his meanest brother is upon himself ! And when he comes
before his God, must he not then wear the garb oi poverty — though
he be a king4 — using entreaties — not advancing claims? Yes —
all of us alike are poor before the throne of grace. All of us must
use entreaties there. Yet when does our gracious Father answer
his poor suppliant child roughly, except as he wisely disciplines
his faith, while his own heart is full of yearning, parental love,
towards him?5
24. A man that hath friends must shew himself friendly : and there is a friend,
that slicketh closer than a brother.
A true friend is no common acquisition.6 There are many
pretensions — many professions — of friendship. But the jewel itself
is as rare, as it is precious. Yet what is life without this cheering,
enriching blessing ? Kings have left awhile their royalties for its
enjoyment.7 To Alexander the conquered world without his
Hephsstion would have been a wilderness. But if a man hath
friends, and would keep them, he must show himself friendly.
To throw them away by neglect, caprice, unreasonable disgust, or
needless offence, is to show himself utterly unworthy of the bless
ing. Observe Ruth and Naomi — each with warm reciprocity of
interest laying herself out for the other;8 David acknowledging the
kindness of his friends in distress ;9 the Apostle's delicate dealing
with his friend's wounded sensibility;10 and his considerate care
for the comforts of his companions.11 It is by such kind offices
that the bond is mutually cemented. A man having friends
shows himself friendly. Love begets love, and is accompanied
with love.
But let us take care to base our friendships upon the true founda-
i 1 Sam. xxv. 11, 12, 17. 2 Mark x. 46—52. John iv. 46—50.
3 1 Sam. ii. 36. 4 Psalm xl. 17; lxxxvi. 1.
5 Matt, xv, 26. Comp. Gen. xiii. 6, 7. 6 Chap. xvii. 17.
1 Ps. lv. 13, 14. 8 Ruth i. 16: ii. 11, 18, with iii. 1—14, 16; iv. 16.
» 1 Sam. xxx. 26—31. " Philem. 8—20. « Tit. iii. 13.

256 EXPOSITION OF THE BOOK OF PROVERBS.
tion. Otherwise they may be snapped asunder by the veriest tri
fle, or they may become idolatrous love, usurping God's place in
the heart. Sanguine and affectionate dispositions are much ex
posed to sudden fancies and mistaken impressions. But the charm
is> broken by the cold return, or empty professions, of the misplaced
love ; and the illusion is swept away in humbling disappointment.
The bond of real friendship is often closer than the natural tie.
" The friend is as one's own soul."1 Such was Jonathan unto
David — a friend that sticketh closer than a brother2 — tender
and sympathizing, while his brother was fraught with unkind
suspicion.3 He dared the deadly displeasure of his father
by open adherence, while his wife showed her love at the ex
pense of his name.4 Job's friends, notwithstanding their harsh
misconceptions, abode fast with the afflicted sufferer, when his wife
and family were " strange to him."5 And do we not remember,
that, when the brethren of Jesus shrunk from the near position to
his. cross " there stood by the cross the disciple, whom Jesus loved,"
gladly receiving from his lips the sacred deposit of his bereaved
mother ?• Even natural minds, of a high tone of feeling, may ex
hibit this strength of friendship. But its surest bond is, that which
unites the whole family of God. The identity of sanctified taste;
sympathy of' experience ; holy consecration for mutual helpful
ness ; above all — union as Members of one body to one Head —
hence flows magnetic attraction. — heavenly — Divine friendship.
But where shall we find the complete filling-up of this exqusite
picture, except in Him, who became our Brother, that he might
cleave to us closer than a brother in tenderness and help ?7 Tru
ly he "loveth at all times"3— a present Friend ; in temptation open
ing, when needed, "a way of escape ;"9 in affliction cheering with
the Divine Comforter ;10 " in sickness making our bed ;"n in death
sustaining us by "his rod and staff;12 in eternity "receiving us to
himself."13 What brother sticketh so close as he ?
And then, when we think of the objects of his love14 — its freeness15
— its costliness16 — its perseverance notwithstanding all the dis
couragements of our perverseness and folly17 — "loving us to the
end"18 as parts and members of himself — hdw can we duly honor this
our faithful, tender, unchanging unchangeable friend? Are there
none, who boast of their faithfulness to the creature, who yet have no
i Deut. xiii. 6.
2 Bishop Coverdale's version is beautifully simple — ' A friend that delighteth in love,
doth a man more friendship, and sticketh faster unto him than a brother.'
3 1 Sam. xvii. 28, with xviii. 3 ; xix. 2 — 4. 2 Sam. i. 26. It is interesting to ob
serve the. reciprocity with one exception (2 Sam. xvi. 1 — 4.) on David's part to the end
of life, 2 Sam. ix. 1 ; xxi. 7.
4 1 Sam. xviii. 20, 28 ; xix. 12—17. with xx. 24—33. Comp. Ecclus. xxii. 25.
5 Job iii. 11—13, with xix. 13—17. ' 6 John xix. 25—27.
7 Heb. ii. 11, 14—18. 8 Chap. xvii. 17. 9 1 Cor. x. 13.
i» John xiv. 17, 18. » Ps. xii. 3. i2 Ibid, xxiii. 4.
13 John xiv. 3 ; xvii. 24. » Rom. v. 8. 15 John vi. 37.
is John xv. 13. 1 John iii. 16. ¦' Isa. xiii. 4. Hos. xi. 7, 8. Mal. iii. 6.
i8 John xiii. 1. See the beautiful Hymn in Olney Collection, B. i. 53.

EXPOSITION OF THE BOOK OF PROVERBS. 257
heart for this Divine friendship — no reciprocal affection to this sur
passing friend ? Will not our very sensibilities condemn our in
difference ? For what stronger proof can there be of their depravi
ty and disorder, than that they should flow so fully to the creature-
object, yet be cold and dead to the Divine Friend ? Oh ! let Him
be the first choice of youth — the tried and chosen Friend of matur
ing age — the Friend for eternity !

CHAPTEE XIX.
1 . Better is the poor that walketh in his integrity, than he that is perverse in his
lips, and is a fool.
Poverty is never a disgrace, except when it is the fruit of ill-
conduct. But when adorned with godly integrity, it is most hon
orable. Better is the poor man than he, whom riches lift up in his
own eyes ; and he is given up to his perverseness and folly.2 Of
ten man puts under his feet those, whom God lays in his bosom ;
honors the perverse for their riches, and despises the poor for their
poverty. ' But what hath the rich, if he hath not God 1 And what
is a poor man, if he hath God ? Better be in a wilderness with
God, than in Canaan without him.'3 Was not Job on the dunghill,
walking in his integrity, better than ungodly Ahab on the
throne ?4 Was not Lazarus in his rags, better than Dives with
his " fine linen and sumptuous fare ?"5 Calculate wisdom by
God's standard, who judges not by station, but by charac
ter. Estimate things in the light of eternity. How soon will all
accidental distinctions pass away, and personal distinctions alone
avail ! Death will strip the poor of his rags, and the rich of his
purple, and bring them both "naked to the earth from whence they
came."6 Meanwhile let us learn from our Lord's voice to his de
spised people. — "I know thy poverty ; but thou art rich."7 How
glorious the stamp upon the outcast professors walking in their in
tegrity — " Of whom the world was not worthy8- — For such is pre
pared the honor that cometh from God only — his seal — his smiles
— his everlasting crown.
2. Also, that the soul be without knowledge, it is not good ; and he that hasteth
with his feet sinneth.
Also — seems to trace the fool's perverse ways to their source.
His soul is without knowledge. Ignorance gives perpetuity to folly.
Knowledge is valuable even to the mind. It expands its power),
and, when rightly directed, preserves from many besetting tempta-
i This and the following verse is omitted in LXX. 2 Chap, xxviii. 6.
3 Bishop Reynolds's Works, p. 9, 10. 4 Job ii. 7, 8. 5 Luke xvi. 19—21.
6 Job i. 21. Ecc. xii. 7. 7 Rev. ii. 9. 8 Heb. xi. 37, 38.
33

258 EXPOSITION OF THE BOOK OF PROVERBS.
tions. ' Be assured,' — says an eloquent Preacher, ' it is not, be
cause the people know much, that they ever become the willing
subjects of any factious or unprincipled demagogue. It is just be
cause they know too little. It is just because ignorance is the field,
on which the quackery of a political impostor ever reaps its most
abundant harvest.'4 Knowledge also opens much wholesome
enjoyment. The intelligent poor are preserved in their home-com
forts from the temptations of the ale-house. The most educated
are raised above the frivolities of dissipation. Thus both classes
are restrained from the sensualities of ungodliness.
But — much more for the soul — made for God — to be without his
knowledge is not good. Here it is not merely expansion or re
straint, but light and life. Without it — what know we of present
forgiveness and peace,2 or of life eternal ?3 The careless worldling,
immersed in pleasure, and playing with trifles — what is he, but a
"man without understanding," justly compared to "the beasts that
perish ?"4 Is ignorance then the mother of devotion ? Is it not the
worst of evil — the centre of all evil5 — the parent of irreligion, and
the precursor of ruin.6 Awful indeed are its aggravations — to be
ignorant in a time of knowledge — blind in a land of light — unen
lightened in " the valley of vision !"
But let us mark the practical evil of this want of knowledge.
' Where no discretion is, there the soul is not well.'7 The unin-
structed child or savage acts rashly. Thus the man without
knowledge, instead of " pondering his path,"8 hasteth with his
feet — misseth his aim — sinneth. Haste, as opposed to sloth, is
the energy of Divine grace.9 ' As opposed to consideration, acting
hastily is sin. Not taking time to enquire, he is without knowl
edge. This impatience is a ruling evil — the genuine exercise of
self-will — " not waiting for the counsel of the Lord." Godly
Joshua offended here.4 ° Saul's impatience cost him his kingdom.11
David's haste was the occasion of gross injustice.12 Jehoshaphat's
precipitancy — asking counsel after, instead of before, his course — ¦
was sharply rebuked.13 Rash experiments — the result, of haste —
often threaten serious evils in the state. The same spirit rends the
Church with schism. The heady professor wanders from Church
to Church, and from sect to sect, without pondering. In common
life how much sin has been the fruit of a few rash words or hasty
lines ! A sudden impulse has taken the place of considerate prin
ciple. Let us ever remember, that without self-discipline, there can
be no Christian consistency or stability ; that in a thousand cases
haste may plunge our feet into sin,14 if not into ruin ; and that our
strength is to stand or sit still, and see how God will appear on
¦ Chalmers' Commercial Discourses, p. 375. 2 Luke i. 77 — 79.
3 John xvii. 3. 4 Psalm xlix. 20.
5 Isa. i. 3, 4. Acts iii. 17. 1 Cor. ii. 8. 1 Tim. i. 13.
6 Chap. x. 21. Hos. iv. 6. Luke xix. 41, 42. 7 Bishop Coverdale's translation.
8 Chap. iv. 26. 3 Ps. cxix. 60. Luke xix. 6. i° Jos. ix. 14, 15.
" 1 Sam. xiii. 12— 14. 12 2 Sam. xvi. 1—4. 13 2 Chron. xviii. 1—4 ; xix. 2
" Chap, xxviii. 20, 22.

EXPOSITION OF THE BOOK OF PROVERBS. 259
our side, to make a way for us through many a deep water of per
plexity.4 " He that belie veth shall not make haste."2
3. The foolishness of man perverleih his way ; and his heart fretteih against the
Lord. Such was tlie foolishness of Adam ! First he perverted his way,
theu he charged upon God its bitter fruit. " God— making him
upright" — made him happy. Had he been ruled by his will, he
would have continued so. But — " seeking out his own inven
tions"3 — he made himself miserable. As the author of his own
misery, — it was reasonable, that he should fret against himself.
But such was his pride and baseness, that his heart fretted
against the Lord, as if He — not, himself- — was responsible.4 Thus
his first-born, when his own sin had brought punishment on him,
fretted, as if it " were greater than he could bear."5 This has
been tlie foolishness of Adam's children ever since. God has
linked together moral and penal evil — sin and sorrow. The fool
rushes into the sin, and most, unreasonably frets for the sorrow;6
as if he could " gather grapes from thorns, or figs from thistles."7
He charges his crosses — not on his own perverseness, but on the
injustice of God. But God is clear from all the blame ;8 He had
shown the better. Man chooses the worse.9 He had warned by
his word — by conscience. Man, deaf to the warning, plunged into
the misery ; and while " eating the fruit of his own ways," his
heart frets against the Lord. ' It is hard to have passions, and
to be punished for indulging them. I could not help it. Why did
he not give grace to avoid it.'10 Such is the pride and blasphemy
of an unhumbled spirit ! The malefactor blames the judge for his
righteous sentence.11
But let us look a little at this bold impeachment of God's
righteousness. ' Why did he , not give me grace ?' Is then God
bound to give his grace ? Have we any claim upon God ? Is
not God's grace his own ?12 Is not the fool following his own will,
and therefore responsible for his doing ? Why cannot he turn to
God ? He will not listen or obey. The means are free before him.
No force of natural impossibility hinders. It is only his stubborn
ness, — that is his impotency. He cannot, because he will not ; and
therefore, if he perish, it, is not in his weakness, but in his wilful
ness.13 The worst part of his wickedness is the wicked will. It
Is not that his nature is wicked, but that he is willing that it should
be so. Did he but feel his moral inability ; would he but look to
him, who is "eyes to the blind," " ears to the deaf," " feet to the
lame ;" his healing would be sure.
This perverseness shows itself in every rising of corruption. The
i Ex. xiv. 13. Isa. xxx. 7. s Isa. xxviii. 16.
3 Ecc. vii. 29. 4 Gen. iii. 6—12. 5 Ibid. iv. 8—13.
« See 1 Kings iii. 7—14. 7 Matt. vii. 16. 8 Ez. xviii. 25.
8 Jam. i. 13, 14. w See Jer. vii. 10.
u Isa. viii. 21, 22. Rev. xvi. 9—11, 21. 12 Matt. xx. 15. Rom. ix. 15—24,
13 Matt, xxiii. 37. John v. 40.

260 EXPOSITION OF THE BOOK OF PROVERBS.
Pharisee mocks God by his hypocritical service, and then frets, be
cause no good comes out of it.1 The proud worm cherishes a dis
contented humor with Providence. Either the desired comfort is
withheld, or the will has been crossed. If his tongue is quiet, his
heart frets. Had he been placed differently, he would have suc
ceeded better. God therefore has the blame of his failure.
Whereas it is obvious, that if he is not ready now to serve God,
he needs a change of heart, not a change of place. The disease
is within, and therefore would follow him through altered circum
stances with the same result ; leaving him as far as ever from hap
piness. The constant struggle of the will is to be any where, but
where God has placed us for our best welfare.
Humbling it is to see this foolishness in the Lord's people. Our
carelessness or waywardness provokes the rod ; yet the heart fret-
teth under the rebuke.2 While we shun what is positively sinful,
too often we allow occasions of sin — circumstances, society, which
experience has taught us, hinders prayer, damps the spiritual taste,
and wounds the conscience. Why then indulge it? At least,
charge on yourselves, not on God, the bitter consequence. Often
also we are found quarrelling with what we cannot alter, and only
doubling the burden, by adding guilt to our trouble. If " a fool's
contention" with his brother "calleth for strokes,"3 much more
when we have a murmurer and complainer against God ;4 " the
man striving with his Maker ;"5 or rather the child kicking against
his Father's rod, instead of " humbling himself under his mighty
hand."6 Did he but know himself — could he but trust his God —
he would look, not at the rod, but at the hand that holds it.7 Could
the heart fret to see it in his Father's hands? Should he not kiss
it, even while it smites him ; peacefully — yea, thankfully — " ac
cepting the punishment of his iniquity ?"3
This turbulent insurrection against Divine sovereignty brings its
own torment. It sets all the powers of the soul out of course.
There is no peace or tranquillity, but in complacency with the
will of God, being fully reconciled to his disposals and dispensa
tions. While " Ephraim was as a bullock unaccustomed to the
yoke," it was only the more fretting. After that he "was turned,
and instructed," and " quieted himself as a weaned child," he found
ease.9 Always let us be ready with the cry — " Show me wherefore thou
contendest with me. That which I see not, teach thou me. If I
have done iniquity, I will do so no more;"10 Instead of " complain
ing for the punishment of our sins, let us search and try our ways,
and turn again unto the Lord." " I will bear the indignation of
the Lord, because I have sinned against him."11 The discipline
that schools the will into subjection, is an invaluable blessing.
¦ Isa. lviii. 3. Mal. iii. 14. 2 2 Sam. vi. 4—8. Jon. iv. 9.
3 Chap, xviii. 6. 4 ju,le 16. 5 Isa. xiv. 9.
« 1 Pet. v. 6. 7 1 Sam. iii. 18. 2 Sam. xvi. 11. Ps. xxxix. 9.
8 Lev. xxvi. 41. 3 Jer. xxxi. 18, 19. »» Job x. 2 ; xxxiv. 32.
" Lam. iii. 39. Mic. vii. 9.

EXPOSITION OF THE BOOK OF PROVERBS. 261
Well satisfied are we, that all that God does will appear, when the
mystery is finished ; that every leaf of his Providence will be ex
pounded with the full manifestation of his glory ; that the cross of
disappointed wishes was the gracious means of saving us from
ruining ourselves, and of exercising us for endurance/ and ulti
mately for enjoyment. Joy and delight indeed will it be to look
back upon every step of " the right way, by which our Father has
led us to the city of habitation,"2 and to mark, how needful was
the discipline at every point, how suited to every exigency ; and
what abundant matter of praise does it furnish for that unwearied
patience, with which our loving Father " suffered our manners in
the wilderness."3
4. Wealth maketh many friends ; but the poor is separated from his neighbor.
We have had the substance of this proverb before.* It is nomi
nally true, that wealth maketh many friends. But generally they
are little worth. ' Riches have them' — says Bishop Hall — 'not the
man.'5 The principle is selfishness — no earnest for true and per
manent friendship. Few among them will be found " loving us at
all times, brethren born for adversity."5 God has made poverty a
. gradation of rank ; and as such we are bound to regard it. Man
makes it a wall of separation. It tries our own faith and patience,
and not less the love and sincerity of our friend.7 But what, if the
Lord's poor be separated from his selfish neighbor ?3 There is
one that " knoweth his soul in adversity,"9 and that hath pledged
his word — " 1 will never leave thee, nor forsake thee."i° Yes! this
is the joy, the stay of his confidence — " I am poor and needy ; but
the Lord thinketh on me."" Poverty may separate him from his
neighbor. But who or what shall separate him from his God?12
" Joint-heir as he is with him, whom God hath appointed heir of
all things," what can he want?13 'If it were possible for him to
stand absolutely in need of the use and service of the whole crea
tion, all the creatures in the world would surely wait on him, and
be appropriated to him.'14
5. A false witness shall not be unpunished, and he that speaketh lies shall not
escape. If " a true witness delivereth souls,"15 a false witness destroyeth
them. Fearful guilt and responsibility16 — reaching — without the
atoning sacrifice — throughout eternity ! Can we wonder, that the
detection should bring him under certain condemnation ?17 It is an
offence against both tables of the law. The perjurer " takes God's
i ' Q.uos Deus amat indurat et exercet.' Seneca De Otio. Sape. c. 4.
2 Psalm cvii. 7. 3 Acts xiii. 18. l Chap. xiv. 20. Comp. verse 6.
5 Works, viii. 77. 6 Chap. xvii. 17.
7 ' Amicus certus in re incerU cernitur.' — Cicero. 8 Verse 7. 3 Ps. xxxi. 7.
io Heb. xiii. 5. u Ps. xl. 17. i2 Rom. viii. 38, 39.
» Ibid, verse 17. Heb. i. 3, with 1 Cor. iii. 21—23.
u Bishop Reynolds' Works, p. 11. !5 Chap. xiv. 25. m Verse 28.
'7 Verse 9 ; xxi. 28. Deut. xix. 16—21.

262 EXPOSITION OF THE BOOK OF PROVERBS.
name in vain." The false witnesses a direct transgressor against
the law of our neighbor. This wickedness does not however come
to this height at once. But the habit oi speaking lies, the allowance
of untruth in sport, or perhaps under the pretence of good,i grows
to this aggravation.2 The indulgence of a lie soon banishes all fear
of an oath. It may escape detection from man. But it lies open
and unveiled before the eye of God. It shall not be unpunished-
it shall not escape, there. The liar may perhaps have thought or
intended no harm. But no palliation is admitted at the bar of God.
" All liars shall have their part in the lake, that burnetii with fire
and brimstone."3
6. Many will entreat the favor of the prince; and every man is a friend to him
that giveth gifts. 7. All the brethren of the poor do hale him : how much more do
his friends go far from him ! he pursueth them with words, yet they are wanting to
him. The fourth verse is here further opened with too accurate a de
scription of man's native selfishness. ' A prince never wants suitors
for his favor.'4 Every one loves, or professes to love, those from
whom they expect a benefit ; " having men's persons in admira
tion, because of advantage;"5 valuing them for their possessions,
not for their virtues. Yet if " riches make to themselves wings,
and flee away,"6 will not they take their flight with them ? If the
same person, now fawned on for his gifts, were by Providence
brought to poverty, the same friends would hate or neglect him.
' Which of them' — asks Bishop Hall — ' would dare acknowledge
him, when he is going to prison ?'7 The friends of the poor go
from him, deserting him in his calamity, and, if he pursueth them
with words, yet they are deaf to his entreaties for help and sym
pathy. Job found these " summer" friends a great aggravation to
his affliction.3 Jerusalem in its days of prosperity was " the joy of
the whole earth." In the time of after-destitution "they called
thee" — said the mournful prophet — " an outcast, saying — this is
Zion, whom no man seeketh after."9
But how ought we to entreat the favor of our Prince ! What
gifts does he give to his beloved people ! And shall not they ex
hibit his rule of mercy to their poorer brethren,40 specially to his poor
— the princes and heirs of his kingdom?11 As a spiritual writer
pleads12- — 'Lord ! in my greatest plenty, help me to mind and feel
others' poverty ; and in my most prosperous condition keep me
from forgetting the afflictions of thy Joseph.'
i Rom. iii. 8. 2 Jer. ix. 3—5. 3 Rev. xxi. 8. 4 Bishop Patrick.
5 Jude 16. 6 Chap, xxiii. 5. 7 Works, viii. p. 77.
8 Job vi. 15 — 22; xix. 13 — 19; xxix, xxx.
Donee eris felix, multos numerabis amicos,
Tempora si fuerint nubila, solus eris.
Ovid De Trist. Lib. i.
8 Ps. xlviii. 2, with Jer. xxx. 17. i° Gal. vi. 10. Heb. vi. 10.
ii Ps. cxiii. 7, 8. Jam. ii. 5.
•» Swinnock's Christian Man's Calling, Part ii. 338.

EXPOSITION OF THE BOOK OF PROVERBS. 263
8. He that getteth wisdom loveth his own soul : he that keepeth understanding
shall find good.
It would seem that self-interest might win us to religion. Care
less sinner ! little do you know your loss of solid happiness. If any
thing is worth getting, and when got — worth keeping — " Wisdom
is the thing : therefore get wisdom, and with all thy getting get
understanding."1 How this blessing is to be obtained, Solomon
had before explained. Apply thine heart diligently to the search ;
then bring thine heart to God for his light and teaching ; and the
treasure is thine own.2 Yet it requires as much care to keep the
blessing, as to get it. Soon may it slip away from a negligent
hand. "Keep thy soul diligently ;"3 and thou wilt keep thy trea
sure ; as the man, who, having found the hidden treasure in the
field, buys the field to secure it.4 It is no carnal good, however,
that is found here. This is the Christian's sacrifice, not his por
tion.5 Yet it is real, infinite, heavenly ; " whoso findeth me, find
eth life"6 — -all in me — all with me. Is not this the chief good,
above every earthly good7 — the eternal good, when every earthly
good shall have passed away V Whether Christ or the world shall
have our highestlove, our supreme trust, our first time, and our choic
est talent — one should be ashamed to admit the question. Is not the
very mention of it a sufficient answer ? It is like comparing pebbles
with pearls, dust with diamonds, dross with gold. To follow our own
way is then to destroy — not to love — our own souls. " Whoso sinneth
against me wrongeth his own soul ; all they that hate me love death."9
9. A false witness shall not be unpunished, and he that speakethlies, shall perish.
"A God of truth, and without iniquity ; just and right is he — A
God that cannot lie — Faithful and True."10 Such is the revealed
character of Jehovah ! We cannot wonder at the repeated denun
ciations against deceit. So gross a dishonor is it to his unchange
able attribute ! One addition is here made lo the former sentence. u
The punishment shall not only be certain — " he that speaketh lies
shall not escape," — " but it shall be utter ruin : — He shall perish.12
"Lies and desolation" are linked together. i3 "I will be a swift
witness against false swearers — and them that fear not me — saith
the Lord of Hosts."14
10. Delight is not seemly for a fool: much less for a servant to have rule over
princes. What has a fool to do with delight ? This world's prosperity —
so far as he knows it — can only be a curse to him.15 Delight "is
i Chap. iv. 5—7. 2 Chap. ii. 1—6. 3 Deut. iv. 9.
4 Matt. xiii. 44. 5 Luke xiv. 33. 6 Chap. viii. 35.
7 Psalm iv. 6, 7. 8 Ibid, lxxiii. 25, 26; ciii. 15—17.
3 Chap. viii. 36. Comp. ver. 16 ; xxix. 24.
i° Deut. xxxii. 4. Tit. i. 2. Rev. xix. 11. " Verse 5.
i2 Jer. xxviii. 15 — 17 ; xxix. 31, 32. 2 Pet. ii. 1 — 3. Rev. xxii. 15.
13 Hos. xii. 1. 14 Mal. iii. 5. 15 Chap. i. 32.

264 EXPOSITION OF THE BOOK OF PROVERBS.
comely to the righteous,"4 suitable to his character. He has a right
and title to it.2 But it is not seemly for the fool.3 He has indeed
his merriment and folly.4 But solid -joy he knows not. Far more
suitable to him a chastening rod.5 And should the Lord gracious
ly sanctify this dispensation — as in how many instances he has
done so ! — then indeed will it introduce him to that " delight,
which will then be seemly to him."6
Much less seemly is the exhibition of a servant having rule
over princes. Such an elevation is dangerous to the individual.7
To the kingdom it is one of the " things which the earth cannot
bear."8 The servant has indeed the same rational power with his
sovereign. But contracted habits of mind unfit him to rule. Ex
ceptions there are, as in the case of Joseph.9 But seldom is God's
order reversed without anarchy and confusion.40 Such was the
reign of our second Edward, when worthless minions had rule
over the prince ; chosen either for their external accomplishments,
or for their subserviency to his folly. Peace and happiness belong
to godly contentment.11 "Let every man, wherein he is called,
therein abide with God."12 To those whom he has placed in a
subordinate station our Father's voice is full of instruction — " Seek-
est thou great things for thyself? Seek them not."19
11. The discretion of a man deferreth his anger ; and it is his glory to pass over
a transgression. What is anger, but temporary madness ? To yield therefore to
its paroxysm — to act without deliberation under its impulse, is to
do we know not what, and what will surely bring work for repent
ance.14 An interval between the inward rising and the outward
manifestation of the anger is most important. The discretion of
a man deferreth his anger. Mindful of his own infirmity, he will
guard against indecent sallies of temper, taking time to weigh, and
careful not to overcharge the offence.15 An affront therefore is the
test, whether he has discretion, or whether he is the slave of his
own passion. The standard of common usage is — 'To be even,
and return one insult by another.' The Christian standard is to be
above ; " not rendering railing for railing, but contrariwise blessing."16
i Psalm xxxiii. 1. 2 Ibid, xxxii. 11. 3 Chap. xxvi. 1.
4 1 Sam. xxv. 25, 36. Ecc. vii. 5, 6. Isa. v. 11, 12; xxii. 12—14. Hos. vii. 3—5.
Amos v. 3 — 6.
5 Chap. x. 13, 14; xxvi. 3. 6 2 Chron. xxxiii. 11—43. Luke xv. 14—24.
7 Esth. iii. 1, 2; vii. 10. ' Ex insolcntia, quibus nova bona fortuna det, impotentes
tetitias insanire.' Liv. Lib. xxx. c. 42. Comp. Lib. xxiii. c. 18.
8 Chap. xxx. 22. Comp. Eccl. x. 5—9. s Gen. xii. 39—45.
i° 2 Sam. iii. 24, 25, 39. Isa. iii. 5. « 1 Tim. vi. 6. 12 1 Cor. vii. 24.
13 Jer. xiv. 5. 14 Chap. xiv. 17, 29.
15 Chap. xvi. 32. Ecc. vii. 9. Jam. i. 19. Comp. 1 Sam. x. 27. Even Heathen
moralists acknowledge the value of this discretion — ' 1 would have beaten thee, if 1 was
not angry,' said the philosopher to his offending servant. Augustus under the impulso
of anger was requested to repeat the alphabet, to give him time to cool. ' It is easier'
— as Seneca wisely observed — ' not to admit the passion, than, when admitted, to gov.™
it.' Justin Martyr, when asked what was Christ's greatest miracle — named his so greni
patience in such great trials.
i> 1 Peter iii. 9. The example of Joseph, Gen. xiv. 4 — 15; I. 21. David, 1 Sain.

EXPOSITION OF THE BOOK OF PROVERBS. 265
Again — To pass over a transgression — such is the proud folly
of man's judgment — is disgrace — want of courage and proper spirit.
But Solomon — a wise man — a King — declares it to be weakness,
not strength or greatness, to be able to bear nothing.1 It is glory
to pass over a transgression. So it must be, because it is likeness
to God. What a motive ! What a pattern is his long-suffering
with such wilful — daily — hourly provocations !2 If he create us
anew, it must be, as before, in his own image. Forbearance and
forgiveness will therefore take the place of resentment and malice.
Moral strength may in some men curb the outward expression.
But the poison lurks within. Forbearance from a pure motive —
passing over transgression in free love — is a noble triumph of
grace — most honorable to God — fraught with the richest spoils to
our own souls.
12. The king's wrath is as the roaring of a lion: but his favor is as dew upon
the grass.
The monarch of the forest is a just comparison to the monarch
of the land.3 " The lion hath roared ; who will not fear ?"4 The
rocks and hills echo the terrific cry. The whole race of the ani
mals of the forest are driven to flight, or petrified to the spot. Such
is the king's wrath in a land of despotism5 — reigning without law
— above law — his will his only law — an awful picture of cruelty,5
tyranny,7 or caprice !s Unlimited power is too much for proud
human nature to bear, except with special grace from above. Just
so is the king's power a reviving blessing, as dew upon the grass
— the nourishment of vegetative life in the East, where the more
powerful influence is only partially or periodically known.9
But if the wrath of a king be so terrible — Oh, my soul, what
must be the wrath of God!10 If it be so terrible in this world,
where every drop is mixed with mercy ; what will it be in eternity,
where it is "poured out without mixture" — without cessation11 —
where his power is so fearfully manifested — not only in tormenting,
but in preserving — "establishing for correction."12 Oh! let this
wrath be the grand object of my reverential fear. Let me flee from
it by the only way of escape, while escape is open to me ; and
seek his favor, as the enriching " dew" unto Israel — invigorating
and fertilizing my barren soil.13
xxiv. 7 — 19. Ps. xxxv. 7 — 14 ; xxxviii. 12 — 14. The prophet, 1 Kings xiii. 4 — 6. Mr.
Scott justly remarks upon the identity of the Old Testament standard, with Christ and
his apostles. Comp. Matt. v. 38 — 42; xviii. 21, 22. Rom. xii. 17 — 21, with Chap. xxv.
21, 22.
i The Roman moralist could say : —
Inlirini est animi exiguique voluptas.
Ultio. Juven. Sat. 13.
2 Eph. iv. 31, 32. Col. iii. 13. 3 Comp. Jer. iv. 17; 1. 17. 2 Tim. iv. 17.
4 Amos iii. 8. Rev. x. 1 — 3. See Homer's fine picture, Iliad xx. 166 — 171.
5 Chap. xvi. 14; xx. 2; xxviii. 15. 6 Matt. ii. 16—18.
7 Ex. v. 4—9. Dan. iii. 1—19. 8 Dan. ii. 5—12.
8 Chap. xvi. 15. 2 Sam. xxiii. 3, 4. 1° Luke xii. 4, 5.
ii Mark ix, 44. Rev. xiv. 10, 11. i« Hab. i. 12.
13 Hos. xiv. 5—7. Comp. Ps. lxxii. 6.
34

266 EXPOSITION OF THE BOOK OF PROVERBS.
13. A foolish son is the calamity of his father : and the contentions of a wife are
a continual dropping.
'Many,' observes an old commentator — 'are the miseries of a
man's life ; but none like that, which cometh from him, who should
be the stay of his life.'1 As " a wise son maketh a glad father,2 so
a foolish son. is the father's calamity3 — a multitude of calamities
meeting in one, such as no earthly portion — no riches, honor or
station — can alleviate or balance. The denunciation — " Write
this man childless"4 — would be to his heart a comparative boon.
The throne of grace to the Christian father will be the only refuge
for his grief. There will he pour out the bitterness of his soul in
humiliation for himself, and supplication for his child ; and find
rest.5 Oh ! can we be too earnest for the prevention of this
calamity 7 Shall we not seek early grace for our children, and — ¦
combined with this — special grace for ourselves,6 to preserve us
from unwittingly sowing the seed in their young hearts, that will
afterwards spring up with such deadly fruit ?
Another domestic calamity is mentioned, not less poignant.
The contentions of a wife are as a continual dropping1 of rain
through the roof of an old house. Such a dropping utterly de
stroys his household comfort, and " wears away" a heart as firm
as a " stone."3 This trial is the more fretting, because there is no
lawful escape. The foolish son may be cast out.9 The conten
tious wife must be endured.10 Yet would this cross have been,
were the plain Scriptural rule of subjection duly honored?11 Or is
it not the just chastening for the neglect of the Divine injunction,
so essential to secure happiness in the yoke ?12 Or may it not be
the "thorn in the flesh" — the needful restraint from some immi
nent — subtle — fearful danger ?13 Self-will and impatience would
flee from the cross. Faith will seek strength to bear it meekly to
the honor of God, extracting a solid blessing out of a heavy trial.14
And who knoweth but the contentious wife may be given to per
severing prayer and patient forbearance, as an helpmeet to her
husband, and both shall ultimately "dwell as heirs together of the
grace of life?"15
But surely our God teaches us a valuable lesson of this world's
vanity, by fixing disappointment on its most substantial comforts.
Let his children beware of building their rest on an earthly por
tion, of being ensnared by their best blessings, else will their jeal
ous Father embitter their sweetest sources of enjoyment, and
i Jermin in loco. 2 Chap. x. 1 ; xv. 20 ; xxix. 3.
3 Heb. Plur. Chap. xvii. 21, 25.
4 Jer. xxii. 30. Augustus in a burst of grief in his domestic trials, is said to have ap-
Elied to himself Hector s exclamation against his cowardly brother — ' Would that thou
adst never been born, or never married? Iliad iii. 40.
5 2 Sam. xxiii. 5. 6 Judg. xiii. 12. 7 Chap, xxvii. 15, also xxi. 9, 19 ; xxv. 24.
8 Job xiv. 19. 8 Deut. xxi. 18. w Matt. v. 32 ; xix. 3—9. 1 Cor. vii. 11.
ii Gen. iii. 16. 1 Cor. xiv. 34. Eph. v. 22—24. Col. iii. 18. Tit. ii. 5.
¦2 1 Cor. vii. 39. 2 Cor. vi. 14. 13 2 Cor. xii. 7. 14 Ibid, verses 8, 9.
15 1 Peter iii. 7. Gen. ii. 18. Comp. 1 Cor. vii. 16.

EXPOSITION OF -THE BOOK OF PROVERBS. 267
teach them by painful discipline to look to enter into no rest
but his.
14. House and riches are the inheritance of .fathers: and a prudent wife is from
the Lord.
"Every good gift is from the Lord ;'n only some in the ordina
ry course ; others more directly from him. Houses and riches —
though his gifts — come by descent. They are the inheritance of
fathers.2 The heir is known, and in the course of events he takes
possession of his estate. But the prudent wife is wholly uncon
nected with the man. There has been no previous bond of rela
tion.3 She is often brought, from a distance.4 " The Lord brought
her to the man"5 by his special Providence, and therefore as his
special gift. The history of Ruth beautifully illustrates the train
of matrimonial Providence. The Moabitess married, contrary to
all human probability, a man of Israel, that she might be brought
into Naomi's family, return with her to her own land, and in course
of filial duty be brought under the eye, and drawn to the heart of
Boaz, her appointed husband.6 Often do the wheels of the Lord's
working in this interesting matter constrain the admiration of men
not well exercised in spiritual observation.7 And how much more
endearing and secure is a special gift of God ! The bread coming
down from heaven was more valued than if it had been the fruit
of labor. Thus is the prudent wife honored — as ' a special
blessing of God's immediate choosing, and therefore to be obtained
by our prayers at the hand of the giver.'8 The prudence however,
here described, implies not only her wise governing of her house
hold,9 but that godly consideration connected with Divine wisdom,10
by which she becomes the joy and confidence of her husband,11 as
the contentious wife is his trouble and disgrace.
But is not the husband, no less than the wife, from, the Lord?
Let each prospectively seek the blessing of God's ordinance from
himself ; never trusting to our own judgment and affections, with
out primary reference to his guidance.12 Let us realize the respon
sibility, as well as the indulgent comfort, of the union ; ever count
ing it a talent for God, for his service and glory : and not. doubt
ing for ourselves, that ' all things shall turn to our commodity and
comfort, if we draw the yoke in one concord of heart and mind.'13
15. Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.
All experience and observation attest the fact, that slothful hab
its destroy mental energy, and idleness is the road to want. What
could we expect from a sluggard lying in his bed all the day ? As
1 Jam. i. 17.
2 Chap. xiii. 22. Num. xxvii. 7. Deut. xxi. 16. 1 Kings xxi. 3, 4. 2 Cor. xii. 14.
3 1 Sam. xxv. 39 — 42. 4 Gen. xxiv. 4, 5. 5 Ibid. ii. 22.
» Ruth i. 1 — 4 ; iv. 13. 1 Gen. xxiv. 50. 8 Bishop Hall.
s Chap. xxxi. 27. 10 Chap. viii. 12.
h Chap. xxxi. 11, 23, 28; xviii. 22. '2 Chap. iii. 6.
13 Homily on Matrimony.

268 EXPOSITION OF THE BOOK OF PROVERBS.
little from the slothful, who goes about his work, as if he was cast
into a deep sleep.1
Thoughtless sinner ! Think how this applies to the work of
God. You persuade yourself that all is well, because you will not
trouble yourself to open your eyes to the truth ; and you are con
tent to let things run their course. You do not rebel against the
Gospel. But has not our Divine Master said — " He that is not
with me is against me?"2 You conceive that you have done no
harm. But is it no harm to have hitherto wasted every opportuni
ty for eternity? to have wandered about in vanity from your cra
dle, instead of living to God? You are determined to sleep at any
rate. And though the two grand treasures — the favor of God, and
your own soul — -are in imminent peril ; yet still you " say to your
soul — Soul, take thine ease."3 Instead of weeping love, wrestling
prayer, and working dilligence — you are cast into a deep sleep.
" Awake, thou that sleepest ;"4 else wilt thou sleep the sleep of
eternal death.
Professor ! do you expect the grace of God to work as a charm,
without, or independent of, means ? This were a deadly delusion,
casting you into the deep sleep of presumption. Such an idle
soul shall suffer hunger !5 The enduring meat is the gift of God ;
but, like every other blessing of the Gospel, it is given only to la
bor.6 The idle mouth — full only of heartless complaints, perhaps
sending up a dull prayer for the present quiet of his conscience — -
shall suffer hunger. The soul can never flourish, if it be not in
earnest with God. It may be roused for a while ; but only to be
cast into a deeper sleep than ev*er. Now look at the child of God
awakened out of a deep sleep ; set out in good earnest for the
kingdom ; enabled to fight — yea — to conquer. But sleep has fol
lowed ; and, instead of improving the advantage, a sudden assault
of the enemy has laid him low.7 Mind thy work and thy conflict
more than thine ease and comfort ; else wilt thou be — not a con
queror, but a captive. In time of ease, how naturally, as Bunyan's
pilgrim found it, does the air of the plain make us drowsy ! And
then the soul, instead of being "satisfied as with marrow and fat
ness,"8 suffers hunger, and becomes faint for want of its proper
nourishment. Nothing but the unceasing prayer and exercise pf
a mortified spirit can shake off this " baneful disease that cleaveth
to us." Be thou, Lord, our Helper, our Strength, our Physician !
16. He that keepeth tlie commandment, keepeth his own soul ; but he that despiseth
his ways shall die.
The fearing of the commandment is the path of honor.9 The
keeping of it is our security. Keep the word, and the word will
keep us securely. Our duties are thus identified with our privi-
i Chap. vi. 9—11. " Matt. xii. 30.
3 Luke xii. 19. 4 Eph. v. 14. 5 Chap. x. 4, 5; xx. 4,
6 John vi. 27, with Heb. vi. 11, 12. 2 Peter i. 5, 11.
7 Invadunt urbem somno, vinoque sepultam. Virg. jEn. ii. 265.
8 Psalm Ixiii. 5. 8 Chap. xiii. 13.

EXPOSITION OF THE BOOK OF PROVERBS. 269
leges.1 This is the first successful effort to shake ourselves from
the deep sleep of slothfulness ; when we " stir up ourselves to take
hold of God, " choosing the things that please him, and joining our
selves to him, to serve him, and to love his name."2 Yet the power to
keep the commandment is not in a man's self.3 Is it not God work
ing in us — through — by — with — us ?4 Thus " all our deeds are
wrought in him ;"" and nothing is left but the thankful humbling
acknowledgment — "Yet not I, but the grace of God that is in
me."6 Let then the world know, that we do not exercise obe
dience in a covenant of works, nor reject it as a system of bondage
and despondency ; but that keeping the commandment evangeli
cally is keeping our own souls1 — the way of present happiness8 —
the seal of everlasting mercy9 — the pathway to heaven.10
But alas ! the multitude, instead of keeping the commandment,
"go at all adventures,"11 careless of their ways, reckless of their
end. It is with them scarcely worth looking into — whether God
is displeased or not ; whether they be walking in the narrow or
broad path ; — and what the end of that path may be. Some
times they come into the world fresh from the influence of a
religious education. For a while they yield alternately to their
conscience and their corruptions. They are touched a moment
under the convictions of the word, or the corrections of the rod.
Yet the want of steadiness and consistency soon sweeps all away
into " worse" hardness than before.12 They are " carried a way -un
to their idols, even as they were led ;"13 and— slaves of their wills,
their lusts, their fancies — they know not; — they care not to know
— "that for all these things God will call them to judgment."14
They despise their ways, and die.
Young people — ' Ponder the path of your feet.' Look to it well
at every step, that " your ways be established" '5 in converting grace
— the only security for Christian steadfastness.15 Keep the con
science tender — the Divine rule before your eyes — the promise in the
heart. Cherish a pliable spirit for your Father's guidance. How
solemn the warning — He that despiseth his ways shall die. Sin
ner ! would that thou wouldst ponder this death ! It is no crea
tion of a distempered fancy. It is the death, which sin bringeth
forth to perfection.17 It is the harvest from that seed.13 It is the
death such as a soul can die — an eternal reality of infinite — un
changeable misery ; the extinction — not of thy being, (that were a
boon indeed !) but of thy happiness. What must it be to be im-
moveably linked with the wrath of God? Yea — to have the wrath
of an immortal God filling the conscience of thine immortal soul,
i Ps. xix. 11 ; cxix. 165. Isa. xxxii. 17. 2 Isa. Ixiv. 7; Ivi. 4 — 6.
3 Jer. x. 23. 4 Isa. xxvi. 12. Phil. ii. 12, 13. 5 John iri. 21.
6 1 Cor. xv. 10. 7 Chap. x. 17; xvi. 17; xxii. 5.
8 Isa. Ixiv. 5. John xiv. 21—23. 1 John ii. 5; iii. 24. s ps. ciii. 17, 18.
1° Isa. xxxv. 8—10. Rev. xxii. 14. " Lev. xxvi. 21. Marg.
i2 2 Peter ii. 20—22. 13 1 Cor. xii. 2.
" Ecc. xi. 9, with 2 Kings x. 31. Jer. xliv. 17. 15 Chap. iv. 26.
i« 2 Pet. iii. 17, 18. " Jam. i. 14, 15. is Gal. vi. 7, 8.

270 EXPOSITION OF THE BOOK OF PROVERBS.
with all its power eternally enlarging to receive the full and eternal
impression. And whilst thou art "going. on frowardly in the way
of thine heart,"1 remember "there is but a step" — who knows how
short a step — how soon taken ? — " between thee and this death."2
" Why wilt thou die" — when the oath of thy God testifies — " he
hath no pleasure in thy death" — when his gracious voice to thee
is — "Turn and live.3 Consider thy ways."4 Oh ! listen — ere thou
learn the wisdom of fools — to be wise too late.
17. He that hath pity upon the poor lendeth unto the Lord ; and that which he
hath given will he pay him again.
The ordinance of God is, that " the poor shall never cease out of
the land."5 Hence the universal obligation is to have pity upon
the poor. This is according to the New Testament standard, which
inculcates the spirit no less than the act.6 We must open our heart
as much as our hands,7 " draw out our soul" as well as our bread,
"to the hungry,"3 thus doubling the alms, by giving a part of our
selves. It is possible to " give all our goods to feed the poor," with
out one atom of the true charity of the heart.9 But whatever we
give, " if we shut up the bowels of compassion from our brother,
how dwelleth the love of God in us?"10 The good Samaritan
showed true practicality. Never let us forget our Lord's appli
cation — "Go, and do thou likewise."11
The appointment of the Deacons in the Primitive Church ;12 the
anxiety of the Apostles when delegating a commission to their
brethren ;13 the high commendation of the Macedonian Churches ;14
the weekly rule of charity laid down (not enforcing a fixed stand
ard, but "as God hath prospered")15 — all this shows the accept
ableness of this Christian service.
The worldly philanthropist however has no conception of the
Divine honor of this principle. If our brother is the object oi pity,
in truth the majesty of Heaven is concerned. It is lending to the
Lord. Selfishness would evade the obligation under the cover of
prudence. But what we give is only a loan, to be paid again, and
that with such security, as can never fail. The Lord of heaven con
descends to be the Surety for the poor. He takes the debt upon
himself, and gives us the bond of his word in promise of payment.
Though he has a right to all, and is beholden to none,16 he becomes
a debtor to his own. Many acts of kindness have been buried and
forgotten. The witness of our conscience is the only fruit. But
here is a safe deposit in the very heart of God. It can never
be lost or forgotten.17 'If then' — as Bishop Hall writes — 'we
will needs lay up, where should we rather repose it, than in the
Christian's treasury? The poor man's hand is the treasury of
i Isa. lvii. 17. 2 1 Sam. xx. 3. " Ez. xxxiii. 11; xviii. 32.
4 Hag. i. 5, 7. 5 Deut. xv. 11.
6 Luke vi. 30—36. Col. iii. 12. Comp. Chap. xiv. 21. 7 Deut. xv. 7, 10.
8 Isa. lviii. 10. 8 1 Cor. xiii. 3. i° 1 John iii. 17.
" Luke x. 33—37. 12 Acts vi. 2—6. 13 Gal. ii. 9, 10.
14 2 Cor. viii. ix. !5 1 Cor. xvi. 2. ls Ps. xvi. 2. Rom. xi. 36.
» Matt. x. 42; xxv. 40. Heb. vi. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 271
Christ. All my superfluity shall there be hoarded up, where I
know it will be safely kept, and surely returned me."
It is indeed an act of faith — often of naked faith, when there
seems no hope of return.2 But this is the principle, which " the
King delighteth to honor." Franke's Orphan Institution stands out
before us. Doubtless the experience of the Lord's people — were it
fully brought out — would declare many similar manifestations of
His faithfulness to his word. The resurrection day will bring all
to light.3 Meanwhile let us admire this his wondrous grace. He
puts the desire into the heart — disposes the heart, opens the oppor
tunity, 'and after all accepts the act,' as if it had been the Creator's
work, without spot or pollution !
18. Chasten thy son while there is hope, and let not thy soul spare for his crytno-.
Christian Parents ! carefully study the word of God. See here
our Father's wise and loving discipline with his children. "Like
as a Father, he pitieth his children." " As one whom his mother
comforteth, so will I comfort you."4 Yet when his children need
chastening ; though the flesh cries — spare ; though every groan
enters into his heart5 — he loves so well, that his soul spares them
not for their crying.6 He uses the rod — yea — if need be — heav
ily.7 He will wither their brightest comforts — children — property,
if they turn them to idols ; and this — " not for his pleasure, but for
their profit."8 And what child has not blessed him, that he did not
refrain his discipline, till it had done " its perfect work ?"
Is not this then our pattern — our standard ; setting out the
sound principles of Christian education? "Fathers, provoke not
your children to wrath ; lest they be discouraged."9 But let not
the rule — chasten-^spare not — be " a hard saying." Is not ten
derness for the child a cover for the indulgence of weak and foolish
affections? There is much more mercy in what seems to be
harshness, than in false tenderness.10 Let the child see, that we
are resolved ; that we are not to be diverted from our duty by the
cry of weakness or passion. Far better that the child should cry
under healthful correction, than that the parents should afterwards
cry under the bitter fruit to themselves and children, of neglected
discipline. ' Eli could not have devised which way to have plagued
himself and his house so much, as by his kindness to his children's
sin. Parents need no other means to make themselves miserable
than sparing the rod.'11 Yet much less of it would be needed, did
they govern, as they ought to do, by the steady decision of a word
— a frown — a look.
But the great force of the rule is its timely application — while
there is hope. For hopeless the case may be, if the remedy be de-
' Works, viii. 32. 2 Luke vi. 38. Comp. Chap, xxviii. 27.
3 Matt. xxv. 34 — 40. Luke xiv. 12—14.
4 Ps. ciii. 13. Isa. lxvi. 13. 5 Ex. ii. 23, 24. Judg. x. 16.
5 Psa. lxxxix. 30—32. 7 ps. xxxix. 10. 1 Pet. v. 6.
8 Heb. xii. 10. Comp. Lam. iii. 33. 3 Col. iii. 23. i» Chap, xxiii. 13, 14.
u Bishop Hall's Contemplations, Book xi. vii.

272 EXPOSITION OF THE BOOK OF PROVERBS.
layed. " Betimes"1 — is the season, when the good can be effected
with the most ease, and the fewest strokes. Sharp chastening
may fail later to accomplish, what a slight rebuke in the early
course might have wrought. < But is there not too often a volun
tary blindness, that does not choose to see what it is painful to cor
rect ? The false notion — 'Children will be children' — leads us
often to pass over real faults, and consider their tempers and
waywardness too trifling to require prompt correction. And thus
sin, winked at in its beginning, hardens in all the strength of
deep-rooted corruptions. Whereas — who would neglect the most
trifling bodily ailment in children, which might grow into serious
results ? If they cannot be argued with, they must be controlled.
How often have we found in after life the evil of fixed habits, which
early discipline might have subdued with far less cost of suffer
ing.2 Oh ! what grace and wisdom is needed to discipline our
minds, judgment, and affections to that tone of self-government,
which will enable us to train our children practically for the ser
vice of God, and for their own happiness.
19. A man of great wrath shall suffer punishment : for if thou deliver him, yet
thou must do it again.
How often does the unchastened child grow up to a 'man of
great wrath, bringing himself into trouble by his boisterous and
ungoverned passions ! Adonijah, whom " his father had not dis
pleased at any time," rebels against his brother, and suffers pun
ishment.3 The wretched victim gained nothing by experience.
Delivered from one broil, he plunges into another. Indeed who
knows what will be the end of undisciplined passion ? Cain — a
man of great wrath — the murderer of his brother — the punish
ment that he suffered was " greater than he could bear."4 The
friendly efforts to restrain this wrath must be repeated again
and again5 — too often ineffectually. Meanwhile the man suffers
his own punishment — the miseries of a fierce intestine war — driven
about by the fury of his raging lust. Truly "it is a man's discre
tion to defer his anger,"6 as the first, often the successful, effort to
restrain an indulgence, which leaves him degraded and defenceless.7
After all that man boasts of his self-government, there is a fer
mentation within, which restraint may bind, but cannot subdue.
Wounded pride and unquelled resentment leave the wretched crim-
ir.al in his brooding chamber within — suffering an intolerable bur-
don of self-inflicted punishment — What then is the radical cure ?
" Learn of me, for I am meek and lowly in heart."3 The glory
and encouragement of the gospel is that religion with all its diffi
culties is a practicable thing.9 " My grace is sufficient for thee" —
is the cheering word of Him, who sealed the faithfulness of the
promise with his blood. Doubt not then, that " he will perfect
• Chap. xiii. 24 ; xxii. 15. 2 1 Kings i. 6; ii. 24, 35.
' Ibid. i. 50—53 ; ii. 13—21. Comp. also 2 Sam. xvi. 7. 1 Kings ii. 46.
4 Gen. iv. 5—8, 13. 5 1 Sam. xix. 1— 11 ; xx. 32, 33. 6 Verse 11.
7 Chap. xxv. 28. 8 Matt. xi. 29. 9 2 Cor. xii. 9.

EXPOSITION OF THE BOOK OF PROVERBS. 273
that which concerneth us"1 — even to the moulding of the man
of great wrath into his own image of meekness, gentleness, and
love. 20. Hear counsel, and receive instruction, that thou mayest be wise in thy latter
end. We have just had a word for parents directing their Christian
discipline. Here the children are exhorted to humility. Again
are they awakened to hear counsel and instruction.2 And con
stantly do they need the word. '•' Childhood and youth are van
ity."3 Present gratification is the main object. Oh ! remember
that the seed, now sown in the season of youth, will produce either
blessed or bitter fruit in the latter end. Rich indeed was the har
vest from Timothy's early attention to instruction.4 Fearful in
deed was the judgment upon the scoffers ;5 the awful death of the"
profligate,6 the ruin of the holy nation7 — all the fruit of despising
timely wisdom and instruction. Rehoboam8 — and Amaziah9 —
might they not have escaped the ruin of their kingdom, had they
heard counsel, and thus obtained wisdom in their latter end 7 ' I
am going to die,' said a thoughtless King on his death-bed ; ' and
yet I have not begun to live.' How does the wisdom of mature
age depend upon diligence in hearing counsel and instruction —
upon " bearing the yoke in the youth" — a " good" thing indeed,
fraught with profit.10 Who can refrain, in the sight of the mass
of ungodliness, from the weeping lamentation of the man of God :
" Oh ! that they were wise ! that they understood this ! that they
would consider their latter end !"u
21. There are many devices in a man's heart} nevertheless the counsel of the
Lord, that shall stand.
When God and man were as one, it was " as the days of
neaven upon earth." But ever since the fall, man's devices and
God's counsel are at opposite. Which will triumph, who can
doubt ? " There is no wisdom, nor understanding, nor counsel
against the Lord. I will work and who shall let it ? My coun
sel shall stand, and I will do all my pleasure."12 We mark this
conflict in every-day life. Man looks for advancement. God in
mercy restrains him from it. Man's devices are to be rich. God's
wise counsel keeps him poor. Man sets his heart upon enjoying
his stores. God in a moment " requires his soul.13 Thus man
proposes — God disposes. The devices in the heart of godly Isaac
resisted — though in vain, the declared counsel of the Lord.14 And
what is the page of history, but the overruling of man's devices
i Ps. cxxxviii. 8. 2 Chap. iv. 1, 2; v. 1, 2; vii. 1, 2.
3 Eccl. xi. 10. 4 2 Tim. iii. 14, 15. 5 Chap. i. 25; xxix. 1.
8 Chap. v. 9—14. 7 jiatt. xxiii. 37—39. Luke xix. 41, 42.
8 1 Kings xii. 12—19. 3 2 Chron. xxv. 15—20. i° Lam. iii. 27.
ii Deut. xxxii. 29. ]2 Chap. xxi. 30. Isa. xliii. 13 ; xivi. 10.
13 Luke xii. 19, 20. li Gen. xxvii. 1—7, with xxv. 23.
35

274 EXPOSITION OF THE BOOK OF PROVERBS.
for the accomplishment of the Lord's counsel.1 The malice of
Joseph's brethren was the means of fulfilling the Divine counsel in
the salvation of his Church.2 The plot laid for the destruction of
Israel furthered their prosperity.3 The vain attempts at opposition
to Christ were subservient to the great end ef " the determinate
counsel and foreknowlege of God."4 The device of man to pre
vent the Apostle's journey to Rome was signally defeated.5 How
vain the impious attempt to " fight against God !"6 " Woe unto
him that striveth with his Maker !"7 All is clear above, however
cloudy it be below. All is calm in heaven, however stormy it may
be on earth. There is no confusion there. One will alone reigns.
Every purpose reaches its appointed end — " He is of one mind,
and who can turn him ? And what his soul desireth, even that he
doeth."8 22. The desire of a man is kindness, and a poor man is better then a liar.
The privilege of doing good is within the reach of all. For
when the poor fails, the desire of a man is his kindness, as ac
ceptable as the most expensive proof of love. " If there be a will
ing mind, it is accepted, according to that a man hath, not accord
ing to that he hath not."9 The dealings of God to his people are
grounded on this principle. David's desire to build the temple
was accepted and honored, as the act itself appointed for his
son.10 Such also was our Saviour's estimate of the value of the
widow's mite,11 of the box of ointment poured upon himself,12 of
the " cup of cold water given to a disciple."13 The desire was the
kindness, more rich and fruitful than the offerings of self-pleasing
abundance.14 Yet the desire must be active — not indolent excitement but " the
communication of faith effectual" according to the power given to
us.15 Such a desire is far better in the sight of God, in the heart
of one of his poor people, than a man with large opportunities
and hollow professions, who proves himself to be a liar.16 The
poor gives readily. The rich cannot afford, He denies that he
has the ability. He promises, and does nothing. The poor man
is better than the liar. Only take heed to the motive. Men know
not the heart. " The Lord weigheth the spirits ;"17 and " the fire
will try every man's work of what sort it is."13
23. Tlie fear of the Lord, tendeth to life: and he that hath it shall be satisfied :
he shall not be visited with evil.
The fear of the Lord as a legal principle, is a privilege to be
exempt from.19 As a grace of the gospel, cultivate it to the utter-
i Ps. xxxiii. 10, 11. 2 Gen. xxxvii. 19 ; xiv. 5, 6. 3 Ex. i. 8—12, 17.
4 Ps. ii. 1—6, with Acts iv. 26—28; ii. 23. 5 Acts xxiii. 12—15, with 11.
6 Ibid, verse 39. 7 jsa. x|v. 9. 6 Job xxiii. 13.
8 2 Cor. viii. 12. i° 2 Chron. vi. 8; vii. 12—17. " Mark xiii. 41—44.
i2 Ibid. xiv. 8, 9. 13 Matt. x. 42. » Luke xxi. 4.
15 Philemon 6. 2 Cor. viii. 11. >5 Ver. 1. Ps. lxii. 9. » Chap. xvi. 2.
>' 1 Cor. Ui. 13. 13 Luke i. 74. Rom. viii. 15. 2 Tim. i. 7.

EXPOSITION OF THE BOOK OF PROVERBS. 275
most.i Threefold fruit is here set before us— life — satisfaction —
security. It tendeth to life — not the mere natural life, common
to the ungodly — (though this blessing, so far as is good, is in
cluded2) but a heavenly — yea an eternal — life, in the favor and en
joyment of God.3 So far as we are under its influence, we speak,
pray, think, and deal with man, as if God was standing by. The
genial beams of " the Sun of righteousness" nourish this holy
principle ;4 and soon will it be perfected in the service above.5
Meanwhile the satisfaction which it imparts is a precious privi
lege. The worldling's heart is torn with 'an aching void.' He
travels from one source of his happiness — crying — "who will shew
me any good?" " Lord ! lift thou up the light of thy countenance
upon me" — is the cry and solid satisfaction of a child of God
above the best portion of earth.6 Whoever wants, " they that
fear tlie Lord want no good thing. Their souls dwell at ease."7
He that hath it shall abide satisfied. Is not this the very soul of
happiness ?
Still an object of fear usually brings dread. 'But add, whom.
He that feareth the Lord — That touch turns it into gold. He that so
fears, fears not.'8 He has his " confidence and place of refuge."9 We
do not begin to enquire the way. "God is known in the palaces of
Zion as a sure refuge."40 We go to him as a God with whom we are
acquainted, and who is engaged in covenant to us. And now taking
our sanctuary in God, we sit and sing under his shadow. In (his
hiding-place how can any evil — properly so called — visit us?11 W 1 1 at
is evil in itself will turn to good.12 It cannot separate from God. It
will tend only to bind us closer to him. We can tread upon scor
pions unhurt, when our conscience is kept tender, and our heart
fixed in his ways. We fear not his uplifted arm. But his frown
of rebuke " enters into our soul." His mercy sweeps away the fear
of terror, His holiness maintains the fear of reverence. Conscious
security only tends more than ever to make us dread departure
and separation from his love.
24. A slothful man hideth his hand in his bosom, and will not so much as bring
it to his mouth again.
Another forcible figure of the palsy of sloth !13 It so grows on
its victim, that he has no heart to do even necessary things for
himself ; as if he could not take his hand out of his bosom ; and
would rather suffer the cravings of hunger, than make the ex
ertion of putting his food into his mouth. A melancholy picture
it is of many fair intentions and promises, and apparently good
beginnings in religion — all stopped for want of the effort to over
come the least hindrance. Every religious duty is a burden. The
i Heb. xii. 28. 1 Pet. i. 17. 2 Chap. ix. 11 ; x. 27.
3 Ps. xxxiii. 18, 19 ; xxxiv. 11, 12. 4 Mal. iv. 2. 5 Rev. xv. 3, 4.
6 Ps. iv. 6, 7. ' Ibid, xxxiv. 9, 10; xxv. 12, 13.
8 Leighton's Sermon on Psalm cxii. 7. 3 Chap. xiv. 26. "> Ps. xlviii. 3.
n Chap. xii. 21. i2 Rom. viii. 28. Heb. xii. II.
13 See similar figures Chap. xii. 27 ; xxvi. 15. Eccl. iv. 5.

276 EXPOSITION OF THE BOOK OF PROVERBS.
struggle necessary for prayer — the only means bf receiving our spir
itual food — is too hard. And the soul that seemed to have been
awakened, sinks into its former lethargy ; and the effort to rouse it
becomes each time fainter and more hopeless.
Some indeed seem to feel little or no exertion to be necessary, a
plain proof that they have never been really in earnest about this
momentous concern. The conflict is not imaginary. " Woe unto
those," who reposing on the lap of indulgence, " are at ease in
Zion."1 A religion without sacrifice, without diligence, will never
open a way to heaven. It is treasuring up unavailing repentance
against the latter days. If the work of the day — much more the
work of eternity, calls for all diligence, — if the Emperor Titus
could mourn, that he ' had lost a day,' what will be the stinging
remorse of having lost a life ! To think, that by a right begin
ning, followed up by " a patient continuance in well doing,"2 we
might have effectively " served the will of God in our generation,"3
so as to have been missed in the world, after we had " fallen
asleep ;" to think that we might have sown seed for eternity, so
that our " memory" instead of " rotting," would have been
" blessed"4 — that all this was wished, contemplated — nay — even
resolved — yet not an atom of it accomplished : will not this be
a thorn for a dying pillow — perhaps the tormenting worm for
eternity ?
How then shall we resist this deadly disease ? Thomson's ex
cuse for reposing in his own ' Castle of Indolence' was — that he
had nothing to do. The want of an object makes an idler of a
man of talent. Oh ! then have this grand object ever in sight.
" To me to live is Christ."5 Be employed for God and for his
Church. Form habits of early energy. Beware of a dreaming
sentimentalism. Cultivate bodily activity. Regard the incursions
of sloth as the effects' of those poisons, which, while they cause
sleep — unless counteracted by constant resistance — must prove fa
tal. Yet with all these means, never forget the one only principle,
that makes them effectual — prayer, unceasing, believing — " looking
unto Jesus" — who not only gives life, but liveliness.6
But are we then struggling in the conflict? Forget not to thank
God for every victory — yea — for the continued strength, enabling
us to persevere in the fight ; for the wise dispensation also that
appoints this holy conflict, as the means of invigorating our faith,
our hope, our meetness for the crown, and our joyful expectation
of it. If peace with God is our life, " the joy of the Lord is our
strength,"7 our health, our happiness, yet not to be found in a listless
enervated habit.
25. Smite a scorner, and the simple will beware : and reprove one that hath un
derstanding, and he will understand knowledge.
There is a difference of opinion upon the profit of punishments.
i Amos vi. 1. 2 Rom. ii. 7. 3 Acts xiii. 36.
4 Chap. x. 7. - Phil. i. 21. 6 Heb. xii. 1, 2. John x. 10.
7 Neh, viii. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 277
Some will have it, that, if the will does not give way to reason,
forced obedience is of little use. But God's word and ordinance is
our standard, though great wisdom is regarded in the measure and
adaptation. Two kinds are here mentioned ; each measured out
according to the character of the offender ; but both wholesome in
their results. The scorner is a bold sinner. Smite him, that the
simple may beware.1 It may be a timely warning to those that
are led by him. The taking the ring-leader of a mischievous party
may put an end to the combination. This is the benefit of laws.
Often an example made, though the sinner himself continues hard
ened, is for the good of the whole body. Thus ' God strikes some,
that he may warn all.'2
But a man of understanding reprove. There is no occasion to
smite. " A reproof entereth more into a wise man, than an hun
dred stripes into a fool."3 In the scorner's case, the profit is to
others. In the wise man's, it is to himself. He will understand
knowledge.'' His wisdom enables him to profit, and to be thankful
for the seasonable check.5 Never let us forget the mercy of being
kept from sin, or being restored from it, though it be by our Mas
ter's sharp and gracious rebuke — " As many as I love, I rebuke and
chasten ; be zealous therefore, and repent."6
26. He that wasteth his father, and chaseih away his mother, is a son that caus
eth shame, and bringeth reproach.
This is alas ! not an ideal picture of recklessness. " Without
natural affection"7 — is an awful mark of unrestrained depravity.
Man is the debased slave of his selfish lust. The profligate may
waste his father's substance by extravagance, and his spirits and
health by his ill-conduct. Absalom wasted his father by his un-
dutiful rebellion.8 And often has a mother's tenderness been re
paid with crushing unkindness — the insolence of an ungrateful son
virtually chasing her from her home — her idol becoming her curse !
Such monsters in human shape — outraging every principle of hu
manity — have been found in every generation. Yet seldom do
they escape without some mark of retributive justice even in this
life.9 And though they may be callous to public opinion, while
causing shame and bringing reproach on their names ; yet con
science will speak ;i° and sooner or later the stroke will fearfully
fall. Children ! A parent's sorrows carry a heavy account before
the bar of God. If " the commandment be with promise,"u will not
the breach of the commandment cut off the entail of the promise,
with an awful and aggravated weight of condemnation?
27. Cease, my son, to hear the instruction that causeth io err from the words of
knowledge. i Chap. xxi. 11. Acts xiii, 6 — 12.
2 Bishop Hall. Comp. Ex. xviii. 10, 11. Deut. xiii. 11 ; xix. 20; xxi. 21. Acts v,
1—11. Rev. xi. 13.
3 Chap. xvii. 10 ; xv. 5. 4 Chap. ix. 8, 9. 5 Psalm cxii. 5.
6 Rev. iii. 19. 7 RDm. i, 30, 31. 8 2 Sam. xv. 1—14.
8 Chap. xxx. 11, 17. i° Is. lvii. 20. " Eph. vi. 2, 3.

278 EXPOSITION OF THE BOOK OF PROVERBS.
Hear the same caution from the lips of our Divine Master — " Be
ware of false prophets. Take heed what you hear."1 All instruc
tion is not to life. Teachers of evil — " Ministers of Satan"2 — abound
— their instruction, 'causing to err from the words of knowledge,
is more palatable to the perverseness of the heart ; more alluring to
the inexperience of the young, than solid Scriptural teaching.3
The Apostle reproves the Galatian Church for listening to teach
ers, causing them to err fatally from the words of knowledge.4
And would he not have warned us against the same teaching, so
fearfully prevalent : placing ordinances in the stead of Christ, or
conjoined with him; man's proud work of voluntary humility
and external service in the room of pure simplicity of reliance on
the Redeemer's work? When the soul has thus "fallen from
grace,''5 what ground of confidence can we bring before God ?
What is his service, but the bondage of outward ceremonies, lead
ing to cheerless despondency?
This instruction is not generally a bold and direct departure
from truth. Bnt, as in the first temptation,6 it causeth to err so
gradually, that the deviation from the straight line is scarcely per
ceptible, till the mischief has beerd accomplished. Had Eve at
once ceased to hear, she would not have erred from the words of
knowledge. But the success of the first attempt has emboldened
the seducer to deal out his deadly poison to her enfeebled children.
And what faithful Pastor does not feel a " godly jealousy" for his
flock, lest by the same beguilement " they should be corrupted
from the simplicity that is in Christ?"7
Often does the warning voice cry — Cease from hearing?
Needlessly to tamper with error, is " entering into temptation."
Nay it is most hazardous to deal with it at all, ere our minds are
thoroughly grounded in the truth, and we have obtained " the good
thing of the heart established with grace."9 Yet we have senses
given for discernment. Use increaseth this discernment.40 Increa
sing clearness should be the matter of daily supplication. n We are
bound therefore to exercise our senses by the plainest commands.!2
Our Divine Master distinctly rebukes indolence.13 When the words
came with the stamp of an apostle, the appeal to the unerring
standard was highly commended.14 Should we give up our judgment
to the Church, be it remembered, that "every one of us shall bear
his own burden — shall give an account of himself to God."15 Be
the son — not the slave — of the Church. Reverence her just au
thority. But maintain that right of private judgment, which con
stitutes our personal responsibility.
This Christian independence however must be held with humility
1 Matt. vii. 15. Mark iv. 24. 2 2 Cor. xi. 13—15.
3 Isa. xxx. 10. Jer. v. 31. 4 Gal. i. 6, 7; iii. 1— i; v. 7, 8.
5 Ibid. v. 4. 6 Gen. iii. 1—6. 7 2 Cor. xi. 2, 3.
8 Rom. xvi. 17, 18. 1 Tim. vi. 3-5. 2 Tim. ii. 16, 17. 8 Heb. xiii. 9.
i» Ibid. v. 14. u Phil. i. 9, 10. M. R. 12 1 Thess. v. 21. 1 John. iv. 1.
13 Luke xii. 57. w Acts xvii. 11. Comp. Isa. viii. 20.
15 Rom. xiv. 12. Gal. vi. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 279
and simplicity. Self-will and self-conceit must be carefully re
strained. We must not attend the ordinances to try the Minister.
We must hear as learners, not as judges ; seeking wholesome food,
not intoxicating excitement : watchful that a sound appetite does
not give place to a spiritual lust.1 While the right of judgment is
our great privilege, the licentiousness of it is a cankering evil.
But what — if our lot be manifestly cast, and our sphere of Chris
tian obligation opened, where words of knowledge are not found ?
Let not the ungodliness of the Minister be an excuse for the neglect
of Christian ordinances. Activity in the Church will be a quicken
ing means of grace. The constant application of the touchstone
will be a preservation from error. The food of the word will be
more precious. And who knows but an unenlightened Minister may
be given to the power of believing prayer, and to the living influ
ence of godly meekness, patience, and consistency.2
28. An ungodly witness (witness of Belial, Marg.) scometh judgment, and the
mouth of the wicked devoureth iniquity. 29. Judgments are prepared for scorners,
and stripes for the back of fools.
Justly is this man called a witness of Belial. Satan himself
hath suborned him for his own malicious purposes.3 Scorning —
instead of regarding — -judgment, his testimony is worthless. He
has " cast the law behind his back." He devours iniquity with
greediness, feeds upon it as his proper food, and, sinning without
remorse, he is always ready to trade in his deceit, either for gain or
revenge. But in this greedy devouring he has swallowed the hook with
the bait. For such scorners judgments are prepared. For such
fools as thus " make a mock of sin"4 — stripes are ready for their
backs — often inflicted by men, — the instruments of God. Scorners
are warned " lest their bands be made strong"5 ior judgment, which,
however they may despise, they cannot resist — " Can thine heart
endure, or can thine hands be strong, in the day that I shall deal
with thee ? Who shall dwell with the devouring fire ? Who shall
dwell with everlasting burnings ? It is a fearful thing to fall into the
hands of the living God."6 Oh ! that thoughtless, light-minded young
persons would lay such words to heart ! When they join in the
laugh of their more hardened companions, and learn from them to
scorn judgment, in spite of the accusing of a conscience not yet
silenced ; let them tremble, lest from " standing in the way of sin
ners ;" they may go on to " sit in the seat of the scornful,"1 and may
, even exceed their companions in despising the threatenings of God.
And when under these slighted judgments, who is to blame for
them ? ' Our sin' — saith Bishop Hall — ' is our own, and the wages
i See 2 Tim. iv. 3.
2 See a remarkable instance in the Life of Mr. Walker of Truro.
3 1 Kings xxi. 13. Such was the keen description of the Roman Satyrist —
Tam facile et pronum est superos contemnere testes, &c. Juven. Sat. 13.
4 Chap. xiv. 9. 5 Isa. xxviii. 6 Ez. xxi. 14. Isa. xxxiii. 15. Heb. x. 31.
1 Psalm i. 1.

280 EXPOSITION OF THE BOOK OF TROVERBS.
of sin is death." He that doth the work, earns the wages. So
then the righteous God is cleared both of our sin and our death.
Only his justice pays us what our will needs deserve. What
a wretched thing is a wilful sinner, that will needs be guilty of his
own death!'1 Blessed — blessed day! — should it ever see him be
moaning himself thus — " Thou hast chastised me, and I was chas
tised, as a bullock unaccustomed to the yoke ; turn thou me, and
I shall be turned ; for thou art the Lord my God."2
i Works viii. 31. 2 Jer. xxxi. 18.

EXPOSITION OF THE BOOK OF PROVERBS. 281

CHAPTER XX.
1 . Wine is a mocker, strong drink is raging : and whosoever is deceived thereby
is not wise.
The history of the world from the days of Noah1 proves that the
love of wine and strong drink is a most insidious vice. The
wretched victims are convinced too late, that they have been
mocked and grievously deceived. Not only does it overcome them
before they are aware, but it promises pleasure which it can never
give. And yet so mighty is the spell, that the besotted slave con
sents to be mocked again and again, till " at last it biteth like a
serpent, and stingeth like an adder."2
Its raging power degrades below the level of the beast. The
government of reason is surrendered to lust, appetite, or passion.3
Ahasuerus, with his " merry heart" showed himself most irrational.4
The conqueror of the East murdered his friend. All is tumult and
recklessness. The understanding is gradually impaired.5 " The
heart uttereth perverse things."6 Other sins of the same black dye
follow in its train,7 often hurrying into the very jaws of destruc
tion.8 Surely then whosoever is deceived thereby is not wise.
Humbling indeed is it to human nature, to see, not only the
mass of the ignorant, but splendid talents, brutalized ' by this lust,' —
that which was once "created in the image of God," now sunk into
the dregs of shame ! Yet more humbling is the sight even of
God's own people " wallowing in this mire." The example of
Noah and Lot are recorded,9 not as a laughing-stock to the ungod
ly, but as a beacon to the saint. " Let him that thinketh he stand
eth, take heed lest he fall."10 Even an Apostle had practically
learnt, that his security lay not in the innate strength of his prin
ciples, but in the unceasing exercise of Christian watchfulness.11
" Take heed to yourselves," — is the needful warning of our Divine
Master, — " lest your hearts be overcharged with surfeiting and
drunkenness, and so that day come upon you unawTares. Be not
drunk with wine" — said the great Apostle — •" wherein is excess ;
but be filled with the Spirit."12
2. The fear of a king is as the roaring of a lion : whoso provokeih him to anger
sinneth against his own soul.
i Gen. ix. 21. 2 Chap, xxiii. 31, 32, 35.
3 Ibid, verses 29, 30. 1 Sam. xxv. 36. Isa. lvi. 12. Hos. vii. 5.
4 Esth. i. 10—12.
5 Isa. xxviii. 7. Hos. iv. 11. Plato determines, that not only old men, but drunk
ards, come to childhood. De Legibus I.
6 Chap, xxiii. 33.
7 Gen. xix. 33. Isa. v. 11, 12, 22, 23. See the fine description, 1 Esdras iii. 13 — 24.
8 2 Sam. xiii. 28. 1 Kings xvi. 8 — 10; xx. 16. Jer. Ii. 39, 51. Dan. v. 1 — 4.
Nah. i. 10.
a Gen. ix. 21 ; xix. 33, et supra. i° 1 Cor. x. 12. " Ibid. ix. 27.
is Luke xxi. 34. Eph. v. 18. 36

282 EXPOSITION OF THE BOOK OF PROVERBS.
The wrath of the king has been before mentioned under this
figure.1 Here his fear is described — the effect for the cause.
Even Joab with all his valor trembled at this roaring of the lion,
and fled for refuge to the horns of the altar.2 Jonathan felt the
strong necessity for appeasing it.3 Such was the power of the King
(unknown in our happy land) — the sole — uncontrolled arbiter of
life and death ;4 that whosoever provoked him to anger — sinned —
as Adonijah found to his cost5 — against his own soul. What
must then be the fear of 'the Great King ! 'Armies of terrors and
doubts are nothing to a look of his angry countenance. " O Lord,"
says that holy man, (considering the frailty of poor man, and the
power of God) " who knoweth the power of thine anger ! accord
ing to thy fear, so is thy wrath." '6 Even " a little kindling" is ruin
past conception, without remedy.7 Nay — his very " enduring long-
suffering" kindles the fire more fiercely for " the vessels of wrath,"
whose aggravated provocations of it have " fitted them for destruc
tion."8 ' Miserable sinner ! deprecate his wrath. Seek a Mediator.
Beware of continuing to sin.'9
3. It is an honor for a man to cease from strife : but every fool will be meddling
The opposition of this precept to the maxims of the world proves
it to be from God. A world of sin must always be a world of strife,
because governed by " the wisdom that descendeth not from above,"
the parent of " strife, confusion, and every evil work."10 And yet
an evil world is a fine theatre for the display of the grace of God, in
the fruits of " the wisdom that is from above" — meekness — gentle
ness.11 We have been before reminded, that " it is the glory of a
man to pass over a transgression"12 — here to cease from strife.
Many, from the love of quiet, if not from a better motive, would
overlook an injury. Yet if they were embroiled in strife, they
would feel their honor at stake — not in ceasing from it, but in fol
lowing it up — striking the last blow. Far more difficult is it to
gather back the waters once let out, than to restrain them within
their proper bounds. To " leave off contention,"13 especially when we
see that we are in the wrong — or if in the right — that no good will
come from it — this " is an high honor for a -man — a noble triumph
over the flesh."14 Abraham thus ceased from strife by disinter
ested concession.15 Isaac showed himself a man of peace under
the vexatious annoyance of the Philistines.16 The prophet " went
his way," to prevent a further kindling of anger.17 But how much
more commonly is strife fed by the folly of man's pride, than ex-
i Chap. xix. 12. 2 1 Kings ii. 28—34.
3 1 Sam. xix. 4—6. Comp. Eccl. x. 4. 4 Chap. xvi. 14. Esth. vii. 8.
6 1 Kings ii. 23. 6 Leighton's Sermon on Jer. x. 23, 24. Ps. xc. 11.
7 Ibid. ii. 12. 8 Rom. ix. 22. 3 Geier in loco.
io Jam. iii. 14—16. » Ibid. 17, 18. i2 Chap. xix. II.
¦3 Chap. xvii. 14. Indeed — as Schultens remarks — Solomon is here giving full signi
ficance to this former proverb, which however — he adds — ' considered by itself, strongly
sets out the disgraceful and most dishonorable lust of quarrelling.'
" Chap. xvi. 32. Rom. xii. 21. 15 Gen. xiii. 8, 9. » lb. xxvi. 17—31.
17 Jer. xxviii. 11.

EXPOSITION OF THE BOOK OF PROVERBS. 283
tinguished by a peaceful and loving spirit I1 The meddling fool
rushes into strife as his element2 — a torment to himself, and a plague
to those around him. To return " a soft answer" to " grievous
words"3- — to keep out of the way of an angry person,4 is the path
of wisdom. " Put on meekness, long-suffering — let the peace of
God rule in our hearts" — are the marks of " the elect of God" — the
example of our Divine Master.5
4. The sluggard will not plow by reason of the cold : therefore shall he beg in
harvest, and have nothing.
Again6 are we instructed by a vivid picture of a most baneful
vice. The sluggard always has his excuses ready, to shift off' any
work that requires exertion. He will not plow by reason of the
cold; although the season (our autumn) offered no hindrance,
where the heart was in the work. And does not the most trifling
difficulty hinder, where the heart is cold in the service of God ?
Let the professor ask himself — Have his prayers during his whole
life cost him exercise answering to one hour's plowing 7 What
has he given to God but the shadow of duties, when the world has
had his full glow and energy ? The flesh flinches from suffering ;
and even under the wakefulness of temporary conviction, the heart
is " sorrowful" at the requisitions of Christianity, which it cannot
admit.7 Farewell heaven forever, if it must be obtained at such a
cost ! How affecting is the contrast between our work for Christ,
and his work for us — We grudging exercise for him ; He so filled
with the absorbing interest of his work for us — " How am I strait
ened until it be accomplished !"8
But the sluggard must reap the fruit of his sin. If he will not
plow in the seed-time, he cannot reap in harvest. At that happy
season — the recompense of the laborer's toil — he shall beg, and have
nothing. ' Men's hearts are justly hardened against tha t man, who
by his own sloth and wilfulness hath brought himself to want.'9
And what else can the spiritual sluggard look for ? The cold
keeps him heartlessly from the house of God. His soul is therefore
perishing for lack of food. If wishing would secure heaven, who
would miss it ? But heartless wishes, without the crucifixion of
the flesh, will stop short of the prize. Millions have perished in
serious religion from want of diligence and self-sacrificing devoted-
ness. And what will it be to beg in the great harvest, and beg in
vain;10 then to have all wicked excuses silenced,— and the fearful
doom pronounced upon the unprofitable servant I11
Christian professor ! Is it time to stand idle, when we stand at
the door of eternity ? to be slack, when so near our great salvation?12
•' Blessed are those, who have sown much for God in their life
time. Oh ! the glorious harvest that those shall have ! The very
i Judg. viii. 1 ; xii. 1.
2 Chap, xviii. 6 ; 2 Sam. x. 1—14 ; 2 Kings xiv. 8. 3 Chap. xv. 1.
4 Chap. xxii. 24; xxv. 8. 5 Col. iii. 12—15. 6 Chap. xix. 15, 24.
7 Matt xix 21 22. 8 Luke xii. 50. 3 Poole's Annotations.
i» Matt. xxv. 3—9. Luke xvi. 24. " Matt. xxv. 26—30. i2 Rom. xiii. 11.

284 EXPOSITION OF THE BOOK OF PROVERBS.
angels shall help them to take in their harvest at the great day.
And Oh ! the joy that there shall be in that harvest ! The angels
will help to sing the harvest-song, that they shall sing, who have
been sowers of righteousness !'1
5. Counsel in the heart of man is like deep water; but a man of understanding
will draw it out.
The depths in the heart of man are not easily fathomed. Of
ten is it the subtilty of evil.2 David was duped by the smooth
promises of Saul,3 and afterwards by the religious hypocrisy of his
ungodly son.4 The counsel of Daniel's enemies was too deep for
Darius to see the bottom of it.'5 The counsel of Herod probably
blinded the wise men as to his real intentions.6 And yet a man
of understanding will often draw out the subtle counsel, and set
it in its true light. David described the deep counsels of his
enemies, as one who had penetrated the bottom.7 Job accurately
discovered the true, but indirect counsel of his mistaken friends.8
Paul drew out the secret counsel of selfishness in the schismatical
preachers of the gospel.9
But let us look at the bright side. Observe the man of God — in
structed by God. Natural sagacity of intellect is deepened and
enlarged by spiritual light. His mind is enriched with the fruits of
scriptural study and meditation — here are the deep waters of
heavenly counsel.10 The talkative professor in his superficial judg
ment sees nothing. But a man of understanding will discern
and draw out valuable instruction. The Queen of Sheba thus
drew out from the wise man's capacious well, deep and wholesome
water.11 Often, however, men of a comprehensive mind have little
sympathy with general intercourse. We may be in contact with
them, without consciousness of their worth. The waters are
deep. But there is no bubbling up. Yet a well directed excite
ment will draw out flowing water from the well-spring of wisdom.
And often the intercourse — hitherto lost — with a godly and ex
perienced minister, or a soundly instructed Christian, becomes most
precious, — "He that walketh with wise men shall be wise.42 But
above all is to be prized familiarity with the deep waters of the
counsel of God. Say not — " I have nothing to draw with, and
the well is deep."13 A thinking habit in a prayerful spirit will
enable you " with joy to draw water from the wells of salvation."!4
Nay — will it not bring into your own soul " a well of water, spring
ing up unto everlasting life ?15
6. Most men will proclaim every one his own goodness; but a faithful man who
can find 1
The last Proverb showed the depth of the heart — this is deceit-
i Burroughs on Hosea x. 12. 2 Jer. xvii. 9.
3 1 Sam. xviii. 17—26. 4 2 Sam. xv. 7—9. 5 Dan. vi. 4—9.
6 Matt. ii. 8. 7 ps, ixiv. 5_ 6; cxix. 98. 8 Job xxii. 27, 28.
8 Phil. i. 15. i° Chap, xviii. 4. Contrast xxvi. 7, 9.
n 1 Kings x. 1—7. i2 Chap. xiii. 20. 13 John iv. 11.
» Isa. xii. 3. 15 John iv. 14.

EXPOSITION OF THE BOOK OF PROVERBS. 285

fulness and pride. Judge a man by his own estimate of himself ;
and we need no further proof of his want of self-knowledge.1
Even the ungodly proclaims his own goodness. " Jehu took no
heed to walk in the way of the Lord." Still — said he — " come, see
my zeal for the Lord."2 Absalom, while treason was at work with
in, " stole the hearts" of the people by his loud pretensions to good
ness.3 The whole nation, while given up to all manner of iniqui
ty, boasted of its integrity.4 The Pharisee proclaimed his good
ness at the corner of the streets5 — yea- — even in the presence of
his God.6 Such is the blindness of a self-deceiving heart ! Lord !
teach me to remember — " That which is highly esteemed among
men is abomination in the sight of God."7
After all, however, does not this glass — honestly used — exhibit
more resemblance to our own features, than we would readily ad
mit ? We all condemn the Pharisaic broad open boasting. But
too often we eagerly catch at the good opinion of the world. Con
trivance is made to gain the shadowy prize ! A seeming back
wardness and retiredness is only, in order that others may bring
us forward. Care is taken that it be known that we were the
authors, or at least had a considerable part, in some work that
might raise our name in the Church. Sometimes we are too
ready to take a degree of credit to ourselves, which we do not
honestly deserve ;8 while we shrink from real reproach and obloquy
for the gospel's sake.
In opposition to this self-complacent goodness, Solomon — an
accurate observer of human nature — exclaims almost in despondency
— A faithful m,an9 — as a parent — a reprover — an adviser — one
" without guile" — who can find 7 Canst thou find him in thine
own sphere? Look closer — view thyself in the glass of the word.
Does thy neighbor — thy friend — find thee faithful to him?10
What does our daily intercourse witness? Is not the attempt to
speak what is agreeable often made at the expence of truth ? Are
not professions of regard sometimes utterly inconsistent with our
real feelings? In common life, where gross violations are re
strained, a thousand petty offences are allowed, that break down
the wall between sin and duty, and on the first step of forbidden
ground bring the charge of guilt. Never let it be forgotten, that
the sound influence of the virtues of society can only be maintained
by the graces of the gospel. Never let the Christian professor deem
moral integrity to be a low attainment. The man of God bursts
forth into fervent praise for the upholding grace of God.11 And
what can bring greater honor to God, than the proof manifested in
i Chap. xvi. 2. 2 2 Kings x. 16, 19—31. 3 2 Sam. xv. 1—6.
4 Jer. ii. 23, 35; v. 1. Comp. Rom. ii. 17 — 23.
5 Matt. vi. 1, 2, 5, 16; xxiii. 5. Comp. chap, xxvii. 2. 6 Luke xviii. 11, 12.
7 Ibid. xvi. 15.
8 Chap. xxv. 14. Thus Lysias the chief captain represented to the governor, that ho
had interposed for Paul from his zeal for a Roman citizen ; when the simple truth was,
that he was ignorant of the fact at the time, and was about to scourge him as a rebel.
Acts xxiii. 27^ with xxi. 38, xxii. 24.
8 Ps. xii. 1. Comp. Mic. vii. 1, 2. i° Ibid. ci. 6. « Ibid. xii. 11, 12.

286 EXPOSITION OF THE BOOK OF PROVERBS.
the conduct of his people, that their daily transactions are ani
mated with the soul of integrity — that their word is unchangeable?
Never does godliness show more bright than in " showing all good
fidelity in all things."1
7. Tlie just man walkelh in his integrity : his children are blessed after him.
The faithful man is here fully drawn — rich in the blessing of
his God. Take the history of the father of the faithful — Abraham
was the just man — accepted with God, and " walking before him"
in his integrity. And did not the covenant of his God engage an
everlasting blessing for his children after him ?2 And thus does
every child of Abraham, walking hi the same integrity, secure
" an inheritance for his children's children."3 It is ' not however
for the merits of the parents, that they deserve it ; but such is the
mercy of God to the root and the branches, that, because the
fathers are loved, their children also are embraced.'4 But we must
show our integrity, as did our father Abraham, in the practical
habit of faith ; not only " taking hold of the covenant" on our
children's behalf, but bringing them under the yoke of the
covenant.5 Christian parents ! — let integrity as before God, be the standard
of our family responsibility. Walk not according to the maxims
of the world yourselves, nor allow them in your children. Make
God's word — his whole word — our universal rule ; his ways —
however despised — our daily portion. " Seek first," for our chil
dren as for ourselves, " the kingdom of God and his righteous
ness."6 Thus walking in our integrity — look for the honored
blessing of being the parents of a godly race. Our children are
blessed after us.
8. A king that sillelh in the throne of judgment scattereth away all evil with
his eyes.
This is the picture of a godly king, such as the wise man's
father described and exemplified — "just, ruling in the fear of
God ;"7 making it his great care and business to execute judgment.
In those days he sat himself on the throne of judgment, and
decided the law.8 And such might be conceived to be his influ-
i Tit. ii. 10. * Gen. xvii. 1,2,7.
3 Chap. xiii. 22. Comp. Ex. xx. 5, 6. Ps. xxv. 12, 13; xxxvii. 26; cxii. 2.
4 Muffet in loco. ' The branches fare better for the sap of grace in the root.' Swm-
nock's Christian Man's Calling, i. 383, ' Where God saith — He will be a God to the godly
man and to his children, I believe he intended more in that promise for the comfort of
godly parents, than most of them think of,' Acts. ii. 39. Gen. xviii. 7. ' The children
of believers are heirs apparent to the covenant of grace in their parent's right.' Ibid.
The True Christian, p. 193.
5 Chap. xxii. 6, with Gen. xviii. 19.
6 Matt. vi. 33. This was Mr. Scott's grand rule of education, and the manifest honor
which his Master vouchsafed to his singleness and integrity in acting it out, is well
known. 1 Sam. ii. 30. See Life, pp. 611 — 614.
7 2 Sam. xxiii. 4, with viii. 15. 1 Kings xv. 5.
8 1 Kings iii. 16 — 28, with x. 9. A Romish commentator (Corn, a Lapide) mentions
the custom of St. Louis of France to sit twice a week in the throne of judgment, and his

EXPOSITION OF THE BOOK OF PROVERBS. 287
ence, that the wicked dared not come and sin in his presence.
"Will he force the queen also before me?"1 — was the indignant
exclamation of a sovereign, on feeling not only his own rights, but
the reverence for royalty, grossly outraged. David, as a man of
God, and a sovereign of his people, could not endure the wicked in
his presence.2 And always in proportion as the ruler realizes his
responsibility, evil will be made to flee, and be scattered away
from him.3
But what is it to be ever standing before the Great King, who
scattereth away all evil with his eyes 7 " Thou art of purer eyes
than to behold evil, and canst not look on iniquity. The foolish
shall not stand in thy sight. All things are naked and opened
unto the eyes of Him, with whom we have to do."4 May the
High Priest ever stand between the sinner and the Holy God, that
while we walk in reverence, we "may not be afraid with any
amazement !"
9. Who can say, I have made my heart clean, I am pure from my sin ?
Behold the great King sitting on the throne of judgment, and
challenging every child of Adam — " Gird up now thy loins like a
man, for I will demand of thee ? and answer thou me."5 The
questions are confounding. The answers humble us in the dust —
Who can say — truly say — I have made my heart clean 7 A sin
ner in his self-delusion may conceive himself to be a saint. But
that a saint should ever believe that he made himself so — is im
possible. Who can say — I am pure from, sin ? What ! no vain
thoughts — no sinful imaginations — lodging within ! No ignorance,
pride, wandering, coldness, worldliness, unbelief indulged ! The
more we search the heart, the more will its impurity open upon us.
" Turn thou yet again, and thou shalt see greater abominations"6
— evils hitherto unsuspected. Vain boasters there are, who pro
claim their good hearts. But the boast proves — not their goodness,
but their blindness — that man is so depraved, that he cannot un
derstand his own depravity.7 What say they, who have entered
into the presence of the King, whose holiness scattereth all evils
away ? "Behold ! I am vile !" — said one. "Now mine eye seeth
thee. Wherefore I abhor myself." Woe is me, said another —
" for I am a man of unclean lips, for mine eyes have seen the King
— the Lord of hosts."8 The clean heart is the heart cleansed. If
none can say — I have made my heart clean, myriads can bear
witness to the blood of the Son of God cleansing it from guilt,9
and to the mightiness of the Creator to renew it unto holiness.10
dying charge to his successor, not only to appoint the most upright judges, but to over
look them in the discharge of their office. Does not the Court of the Queen's Bench
suppose the Sovereign to be sitting there in determination of judgment 1
i Est. vii. 8. , 2 Ps. ci. 3—8.
3 V. 26 ; xxv. 4, 5. Comp. 2 Chron. xv. 16. Plutarch relates of Cato, that such was
the reverence of his character, that the bad women of Rome could not bear his look.
4 Hab. i. 13. Ps. v. 5. Heb. iv. 13. 5 Job xxxviii. 3. 8 Ezek. viii. 13.
7 1 John i. 8. Comp. 1 Kings viii. 46. Ecc. vii. 20. Jer. ii. 35. Hos. xii. 8.
8 Job. xl. 4; xiii. 5, 6. Isa. vi. 5. 3 1 John i. 7. _ i° Ps. Ii. 10.

288 EXPOSITION OF THE BOOK OF PROVERBS.
But are there not many, who in the house of God will confess
themselves miserable sinners, and at the holy table will acknow
ledge ' the burden of their sin to be intolerable,' who yet will go
back to the world, and boast or comfort themselves in the confi
dence of their goodness? confessing indeed, that they are sinners,
but stoutly warding off every charge of sin ? Ah ! such are not
the "heavy-laden," to whom Christ hath promised "rest;"1 not
" the lost, — whom the Son of Man is come to seek and to save."2
They will lie beside the cleansing fountain, but never care to
" wash and be clean." But observe in this proverb the fundamen
tals of the gospel — man's total corruption ; his inability to make
his heart clean ; and his grievous tendency to self-deception.
Hence his need — hence — when that need is felt — the value of the
cleansing remedy. " If I wash thee not, thou hast no part in
me." If this be so — then — Lord — " not my feet only, but my
hands and my head."3 " Wash me thoroughly from my trans
gression, that I may be whiter than snow." " Create in me a clean
heart, O God, and renew a right spirit within me."4
10. Divers weights (a stone and a stone, Marg.) and divers measures, (an
ephah and an ephah, Marg.) both of them are alike abomination to the Lord.
This probably refers -to the iniquitous custom of having different
weights and measures for buying, and for selling — one stone too
light — the other too heavy. Such practices seem to have been
among the crying sins of the nation, that brought down the judg
ment of God upon it.5 So opposite are they to the character of " a
God of truth and without iniquity,"6 that the very stone and
ephah were abomination to him.7 The disuse of barter, and the
more accurate system of inspection, have in some measure re
strained this gross form of fraud. But the cheats of trickery and
close dealing, the evasion of legal duties, taking advantage of the
ignorance of the unwary — all those deviations from the rule are
alike abomination to the Lord. What a fearful disclosure will
the great day make, to the " shame and everlasting contempt" of
the ungodly trafficker ! Every man of moral integrity will scorn
the flagrant breach of the golden rule. But — Christian — let it be
a wholesome warning to remember, that Churches fruitful in the
graces of the gospel, needed to be reminded, " that no man go be
yond or defraud his brother in any manner,"8 and that the most
aggravated forms of deceit were detected in connection with a high
profession of godliness. Let this, as every other temptation — be a
matter of prayerful watchfulness.9 And be not satisfied with the
restraint from this hateful vice. But blot out its darkness by the
bright steady shining of an upright profession, full of simplicity.
l Matt. xi. 28. 2 Luko xix. 10. 3 John xiii. 8, 9.
4 Ps. Ii. 2, 7, 10. s Hos. xii. 7. Amos viii. 4, 5. Mic. vi. 10, 11.
6 Deut. xxxii. 40. 7 v. 23 ; xi. 1. Mic. vi. 10. Comp. Ps. v. 6.
8 Eph. iv. 25, with i. 16. Col. iii. 9, with i. 3, 4. 1 Thess. iv. 6, with i. 3.
» 1 Cor. vi. 8, with i. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 289
love, self-forgetfulness, and active sympathy with our neighbor's
wants. 11. Even a child is known by his doings1 whether his work be pure, and wliether
it be right.
Let parents watch their children's early habits, tempers, doings.
Generally the discerning eye will mark something in the budding
of the young tree, by which the tree in maturity may be known.
The child will tell what the man will be. No wise parent will
pass over little faults, as if it was only a child doing childish things.
Every thing should be looked at as the index of the secret principle,
and the work or word judged by the principle. If a child be de
ceitful, quarrelsome, obstinate, rebellious, selfish, how can we help
trembling for his growth ? A docile, truth-loving, obedient, gen
erous child — how joyous is the prospect of the blossom and i'ruit
from this hopeful budding ! From the childhood of Samuel,2
Timothy,3 much more of the Saviour,4 we could not but anticipate
what the manhood could be. The early purity and right princi
ples promised abundant and most blessed fruit.
But do we mourn over the evil of our child, specially when tra
cing it to its original source ? Oh ! let it be our stimulus to ear
nest and persevering prayer — to the diligent use of the appointed
means for that entire change of heart and nature, which we so in
tensely desire. Take the child to the covenant of grace. Put the
finger on the parental promise,5 and plead — " Remember the word
unto thy servant, whereon thou hast caused me to hope."6 The
answer may be delayed. But " though it tarry, wait for it. For at
the end it shall come ; it shall not tarry." Meanwhile " live by
faith"7 — work in faith. Despair not of the grace of God. Doubt
not his faithfulness. Hold on in active energy and patient hope.
The prodigal shall yet return. " The end of the Lord" will put
unbelief to shame.8
12. The hearing ear, and the seeing eye, the Lord hath made both of them.
Seeing and hearing are the two senses, by which instruction is
conveyed to the mind. They are component parts of that Divine
structure, so "fearfully and wonderfully made."9 The natural
senses are gifts common to all. The spiritual senses are the spe
cial gifts of sovereign power and grace.10 It was left for man to
make the ear that cannot hear, and the eye that cannot see ; and
then to degrade himself to the senseless level, by worshipping the
work of his own hand.11 But the hearing ear, and the seeing eye,
the Lord hath made both of them.
i ' A child is known by his conversation.1 Bp. Coverdale.
2 1 Sam. i. 28 ; ii. 26; iii. 19, 20. 3 2 Tim. iii. 14, 15, with i. 5. Phil. ii. 20, 21.
4 Luke ii. 50—52. 5 Gen. xvii. 7.
8 Ps. cxix. 49. 7 Hab. ii. 3, 4. 8 Jam. v. 11.
3 Ps. cxxxix. 14. Comp. Ps. xciv. 9. Ex. iv. II. The celebrated Galen is said to
have been converted from Atheism by an attentive observation of the perfect structure of
the eye u Matt. xiii. 16, with Deut. xxix. 2 — 4. " Ps. cxv. 4—8.
37

290 EXPOSITION OF THE BOOK OF PROVERBS.
Man is deaf and blind in the things of God — " Having ears, he
hears not ; having eyes, he sees not."1 The voice of mercy is disre
garded. To his need, and to his remedy, he is alike insensible.
His ear is open to sound advice, to moral doctrine, to the dictates
of external decency. But as to the gospel — he is a perfect statuary,
without life. All his senses are blinded, deadened, chained.2 His
moral disabilities can only be removed by that almighty power,
which on earth gave ears to the deaf, and sight to the blind.3 As
soon could we create our natural, as new-create our spiritual, self.
' The hearing ear, which Solomon intends is that, which believeth
and obeyeth what it heareth. The seeing eye is that, which so
seeth, as that it followeth the good which it seeth.'4 But who of
us, whose ears are wakened, and whose eyes are opened, but will re
joice in the adoring acknowledgment — The Lord hath made both
of them. Would Lydia have ascribed " the opening of her heart"
with a new power of attention and interest, to her own natural ef
fort ?5 O my God — may the ears and eyes which thou hast made
he for thyself alone ! to hear thy voice6 — to " behold thy beauty !"7
13. Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt
be satisfied with bread.
Use ' sleep, as tired nature's sweet restorer.'8 So man requires it.
So God graciously gives it.9 Without it " man" could not " go forth
to his work and to his labor."10 Thus recruited for the active di
ligence of the day, he opens his eyes ; " in the sweat of his brow
he eats his bread,11 and is satisfied with it." But love not sleep
for its own sake. The indulgence is a baneful and ruinous habit,
by which the man of talent, who has much responsibility upon his
hand, and no heart to act up to it — cometh to poverty. Valuable
opportunities for improvement are let slip, and " the strong man
armed" readily takes possession of his prey.12 Strange inconsis
tency and delusion ! Man wishes for a long life, and yet wilfully
shortens the life given him, by dozing it away in sleep !13 The time
given for eternity is wasted. The talent entrusted for trading is
hid in a napkin. Nothing is done for God — for the soul — for his
fellow-creatures — for heaven. Justly is he cast out as a wicked,
because a slothful, servant.14
Should not those of us, who are of a drowsy habit of body, listen
to the call — Love not sleep 7 Here perhaps may be the Christian
conflict. Could ye not "in' the house of God" watch one hour?
" Watch and pray, that ye enter not into temptation."15 When
i Matt. xiii. 13, 14. 2 2 Cor. iv. 3, 4.
3 Mark vii. 34 ; viii. 22 — 25, with Isa. xxxv. 5. 4 Caryl on Job xxxiv. 3.
5 Acts xvi. 14. Comp. Isa. 1. 4. 6 1 Sam. iii. 9. Ps. lxxxv. 8.
7 Ps. xxvii. 4 ; lxiii. 2. 8 Young. 9 Ps. iii. 5 ; iv. 8 ; cxxvii. 2.
i» Ibid. civ. 23. » Gen. iii. 19. i* Chap. vi. 9—11.
¦3 Chap. xix. 15. Dr. Doddridge's life, though far from reaching- the age of man (Ps.
xc. 10,) was yet, by the resistance of this besetting temptation, virtually extended to the
ordinary bounds. By this successful energy of redeeming time from sleep, he accom
plished his invaluable work in the midst of multiplied engagements. See Family Ex
positor on Rom. xiii. 13. " Matt. xxv. 14—30. 15 Ibid. xxvi. 40, 41.

EXPOSITION OF THE BOOK OF PROVERBS. 291
resisted, it is an infirmity ; when allowed, or only feebly opposed,
it is sin. At all events, in the service of God it is safer to consider
it — not as a weariness to be encouraged, but as an indulgence to
be mortified, and that with vigorous energy of conflict. Else whilst
the self-denying Christian will open his eyes and be filled with
bread, the power of the flesh may impoverish the spirit by the in
dulgence of a lifeless habit of prayer, hearing, and meditation.
14. It is naught, it is naught, saith the buyer ; but when he is gone his way, then
he boastelh. The Bible gives abundant proof, that man has always been the
same in every generation since the fall. Where is the market,
where the counterpart to this disclosure of fraud and selfishness
centuries ago is not found? Commerce — the Lord's providential
dispensation to bind man to man — is marred by man's depravity.
Solomon had before detected the iniquity of the seller.2 Here he
lays bate the buyer — and to bring it home more closely — he gives
even the market-language — It is naught — it is naught — ' The
article is of an inferior quality. I can get it cheaper elsewhere.
If it is worth so much — yet not to me — I have no present want of
it — no particular care about it.' And when, having struck a
shrewd bargain by these convenient falsehoods, he is gone his way ;
he boasteth, laughing at the simplicity of the seller, and is probably
highly commended for his cleverness.3
The same principle of fraud applies to the seller. If the one
says — ii! is naught — it is naught — the other no less eagerly cries
— ' It is good — it is good' — ' when neither of both speaketh, either
as he thinketh, or as the truth of the thing is.'4 The one is bent
on buying cheap ; the other on selling dear. The one. decries un
justly ; the other praises untruly. He asks one price, when he
means to take another, and takes advantage of the confidence of
his customer to impose on him a worthless article.5 In fact — ' no
man's experience would serve him to comprehend, no man's
breath to declare, the infinite variety of those more secret and subtle
falsehoods, that are daily invented and exercised everywhere under
the sun.'6
All of us are engaged in pecuniary transactions. With many, it
is the main business of life. Yet such are the temptations from
our own interest or self-defence, the selfishness of others, and the
general example of the world, to deviate from the straight line ;
that we should be most thankful for this probing analysis of deceit.
1 Ver. 14—19 are omitted in LXX. 2 Ver. 10. Comp. Eccl. xxvii. 2.
3 James iv. 16. 4 Bp. Sanderson's Sermon on 1 Sam. xii. 3.
5 Am. viii. 6. See the contrast of the disinterested transaction, Gen. xxiii. 3—18.
Augustine mentions a somewhat ludicrous, but significant, story. A mountebank pub
lished in the full theatre, that the next entertainment he would show to every man pre
sent what was in his heart. An immense concourse attended, and the man redeemed his
pledge to the vast assembly by a single sentence — ' Viii vultis emere,, et caro vendere' —
' You all wish to buy cheap and to sell dear,' a sentence generally applauded ; every one,
even the most trifling— as Augustine observes— finding the confirming witness in their
own conscience. De Trin. Lib. xiii. c. 3. 6 Bp. Sanderson, ut supra.

292 EXPOSITION OF THE BOOK OF PROVERBS.
The man of God stands on the frontier of the line of demarcation,
and warns against a single step of encroachment. Passing over
the line is bidding defiance to the Great King. The gain may be
trifling. But the sin is vast. Enough of guilt was included within
the dimensions of a single apple to 'bring death into the world and
all its woe' to successive generations. And here the law of God is
deliberately broken;! conscience is violated; deceit is practised;
" evil is called good, and good evil ;"2 our duty to our neighbor
transgressed — and all this perhaps without a moment of remorse — ¦
only to feed man's covetousness.
But do Christian professors always " prove themselves clear in
this matter?" Yet how can we be Christians really, if not rela
tively and universally ; if not in the week, as well as on the Sab
bath ; if not in our dealings with men, as well as in our communion
with God? What is our title to the name of disciples of Christ,
unless we yield to his authority, and in heart, hand, and tongue,
are governed by his laws ? Let us each ask — Have we trembled
before the solemn warnings of the great Lawgiver?3 Are we
ready to be tried by his rules of guileless simplicity4 and reciprocal
justice ?5 Have we always acted as under the eye of God ? Are
there no money transactions, that we should be ashamed to have
" proclaimed upon the house-tops ?" Are we prepared to go to the
bar of a heart-searching God with " a conscience void of offence
both towards God and towards man ?"6 — Let us never forget the
gospel as the only expulsive principle of selfishness — in its active
exercise of grateful devoted love— in its holy spirit of " doing all to
the glory of God."
15. Tliere is gold, and a multitude of rubies ; but the lips of knowledge are a
precious jewel.
This is not the standard of the world. There gold and rubies
are far above the lips of knowledge. So the young man made his
choice, and preferred his "great possessions" to those gracious
words, that arrested the admiration of the multitude.7 But when
"gold is our hope and confidence," it will surely be our ruin.8
Solomon's estimate was that of one, to whom " the Lord had given
a wise and understanding heart."9 Gold and precious rubies were
abundant in his days.40 Yet all these earthly treasures were as
nothing in his eyes in comparison of heavenly teaching. The lips
of knowledge were a m,ore precious jewel.11 It is Divine know
ledge only, however, that stands out in this high preeminence.
Human wisdom may captivate the imagination, and furnish its
measure of useful information. But the words for the most part
i Comp. Lev. xix. 18 ; xxv. 14. 2 Isa. v. 20.
3 Col. iii. 25. 1 Thess. iv. 6. 4 Matt. v. 37. 5 ibid. vii. 12.
6 Acts xxiv. 16. 7 jjatt. xix. 22, with Luke iv. 22.
8 Job xxxi. 24, with 1 Tim. vi. 9, 10. 3 1 Kings iii. 9. i° Ibid. x. 27.
u Chap. iii. 15; viii, 10, 11, 19; xvi. 16. Job gave the same verdict, chap, xxviii

EXPOSITION OF THE BOOK OF PROVERBS. 293
die away upon the ear. They do not feed the heart. They fur
nish no comfort to the afflicted, no hope to the desponding, no
teaching to the ignorant in " those things that belong to their"
everlasting "peace."! jf therefore they be "goodly pearls," at
least they are not " the pearl of great price" — that precious jewel,
which dims the lustre of earth's most splendid vanities.2
How precious a jewel are. the lips of knowledge, when the
messenger of the gospel " bring his glad tidings of great joy" to the
burdened conscience — to him " that is ready to perish !" Truly
the very sound of his feet is welcome for the sake of his message.3
Precious also will be the communications of Christian fellowship.
Though falling infinitely short of the grace that dwelt in our
Divine Master ; yet, in proportion as we are taught of him, will
our " tongues be as choice silver,"4 and our " lips will disperse
knowledge"* as a precious jewel, enriching, adorning with the
glory of our heavenly Lord.
16. Take his garment, that is surety for a stranger; and take a pledge of him
for a strange woman.6
Again and again are we warned against such suretiship for a
stranger1 — any new acquaintance, whose company may entice ;
much more for a strange woman, whose character has lost all
credit. This is the sure road to beggary and ruin. If a man is so
weak as to plunge into this folly, he is not fit to be trusted. Lend
nothing to him without good security. Nay — if needful — take his
garment as his pledge. The letter of the Mosaic law forbad this
extremity.8 But the spirit and intent of the law pointed at the
protection of the poor and unfortunate : who were forced to borrow
for their own necessity, and therefore claimed pity. The command
here touches the inconsiderate, who deserve to suffer for their folly,
in wilfully plunging themselves into ruin. Nor does it in any de
gree incur the just suspicion of covetousness or close dealing. The
love of our neighbor does not involve the forgetfulness of ourselves.
The path of godly prudence is the safest for all parties. It never
can be wise to assist, where kindness only gives advantage to
hurry on to ruin. The refusal may be an exercise of self-denial.
It is well that it should be so. Let it be clearly seen to be the
sacrifice — not the indulgence of self: prudence, not selfishness.
This grace is one of the combined perfections of Immanuel.9 Let
it not be wanting in the profession of his people. It is necessary to
the completeness of the Christian profession, and to avoid many
occasions of offence to the Gospel.
i Luke xix. 42. 2 Matt. xiii. 45, 46.
3 Is. Hi. 7. Rom. x. 14, 15. Such was the delight of hanging upon the lips of the
golden-mouthed Chrysostom, that the common proverb was — Rather let the sun not shine,
than Chrysostom not preach.
4 Chap. x. 21. 5 Chap. xv. 7. 6 Chap, xxvii, 13.
7 Chap. vi. I — 5 ; xi. 15 ; xvii. 18.
8 Ex. xxii. 26, 27. Deut. xxiv. 12, 13. Comp. Job xxii. 6. Am. ii. 8.
» Chap. viii. 12.

294 EXPOSITION OF THE BOOK OF PROVERBS.
17. Bread of deceit is sweet to a man ; but afterwards his mouth shall be filled
with gravel.
'Holiness is sweet in the way and end too. Wickedness is
sometimes sweet in the way, but always bitter; in the end.'i jt jg
with deceit, as with every otber sin, Satan always holds out a bait ;
always promises gain or pleasure as the wages of his service, and
as surely disappoints the victims of his delusion.2 If corn be
threshed upon a gravelly floor, the grating soil would spoil the
sweetness of the bread. Oh ! how many has this arch-deceiver
allured by the sweetness of his bread, whose mouths have been
afterwards filled with gravel! ' The bread, which a man hath
got by fraud and cozenage, seems sweet and pleasant at the first
taste of it ; but by that time he hath chewed it a little, he shall
find it to be but harsh gravel, that crasheth between his teeth,
galls his jaws, and wounds his tongue, and offends his palate.'3
' Every thing gotten wrongfully is here implied.'4 Look at Ge-
hazi. What profit had he from his talents of silver, and changes
of garments? Bitter indeed was the bread of deceit to him.5 Look
even at Jacob — a true servant of God — and yet chastened heavily
almost to the end of his days with the bitter fruit of deceit.6 To
the mass of such blinded sinners, it is eternal ruin. Whatever be
the tempter's proffered advantage, his price is the soul — to be paid
in the dying hour. Oh ! the undoing bargain ! an eternal treasure
bartered for the trifle of a moment ! Charmed we may be with the
present sweetness — but bitter indeed will be the after-fruits, when
the poor deluded sinner shall cry — " I tasted but a little honey, and
I must die."7 So surely is the bitterness that springs out of sin the
bitterness of death !
Not a single step can be trodden in the way of godliness, with
out an entire renunciation of every accursed practice. Not even
the smallest violation of the law admits of palliation. To venture
on what we fancy the lesser shades of sin is a most dangerous ex
periment. The smallest sin breaks down the fence; and, this once
overstepped, the impulse is beyond our restraint. Universal up
rightness is the mark of the child of God. Let the man of doctrine
exhibit the holiness of doctrine. Never let our religion be one
thing, and our business another. But let the image and glory of
the Lord give the pervading expression to our whole history.
Every turning aside from the straight path "grieves the Holy
Spirit of God," darkens the sunshine of our soul, blasts the consis
tency of our profession, and wounds the church of God.
18. Every purpose is established by counsel : and with good advice make war.
This is true wisdom — to deliberate before we act, and to establish
our purpose by sound and experienced counsel. Even the wisest
¦ Caryl on Job xx. 14. 2 Chap. ix. 17, 18; xxviii. 31, 32. Job xx. 12—16.
3 Bishop Hall. Comp. Lam. iii. 16. 4 Bishop Patrick. 5 2 Kings v. 20—27.
6 Gen. xxvii; xiii. 36—38. 7 i Sam. xiv. 31.

EXPOSITION OF THE BOOK OF PROVERBS. 295
of men valued this strengthening resource.' God has placed us in
society more or less dependent upon each other. And therefore,
while it is most important to possess a calm and decided judgment,
it is not less so to guard against an obstinate and exclusive ad
herence to our own opinions.2 Especially in the national counsels
the rule is most weighty. With good advice make war.3 Wars
for the purpose of ambition or aggrandizement can never be wisely
made. Fearful may be the result of inconsiderate, self-willed
measures. David took counsel of the Lord ;" Nehemiah, while
supporting his courage by faith,5 established his purpose by coun
sel, and called his counsel to deliberate in all emergencies.6 Ahab,
asking counsel of his false prophets ;7 Amaziah, despising the
sound counsel given to him8 — both with bad advice made war to
their own ruin. Even godly Josiah — neglected to establish his
purpose by the counsel of the Lord's prophets then living among
his people^— was chastened with temporal destruction.9
Now ponder Bishop Hall's description of the spiritual war. 'It
admits of no intermission. It knows no night, no winter. It
abides no peace, no truce. It calls us not into garrison, where we
may have ease and respite, but into pitched fields continually. We
see our enemies in the face always, and are always seen and as
saulted ; ever resisting, ever defending, receiving and returning
blows. If either we be negligent or weary, we die. What other
hope is there, while one fights and the other stands still? We can
never have safety and peace but in victory. Then must our resist
ance be courageous and constant, when both yielding is death, and
all treaties of peace mortal.'10 Does not this war bring the greatest
need of deliberate counsel, carefully counting the cost ;41 cleaving to
our All-wise Counsellor12 and Almighty Helper? Yet fear not —
under the conscious direction of his counsel, and support of his
grace — to take up the song of praise — "Blessed be the Lord, my
strength, which teacheth my hands to w^tr, and my fingers to fight !"13
1 9. He that goeth about as a talebearer revealeth secrets : therefore meddle not
with him that flattereth with his lips.
Never let us forget, that all intercourse of social life must be
based on love. Any breach of this is highly displeasing to God.
Witness the talebearer. His name describes his work — indulging
an impertinent curiosity, making a tale oi every thing he sees or
hears. It is the business of his life, for which all other business is
sacrificed — as if the whole man were one tongue ; in its restless
babbling discovering the grand secret of perpetual motion. Such a
one — meddle not with him. We would not wish him to look over
our wall ; much less to enter into our houses ; least of all to as-
i 1 Kings xii. 6. 2 Chap. xv. 22.
3 Chap. xi. 14; xxiv. 6; xxv. 8. 4 -2 Sam. v. 17—23.
5 Neh. ii. 17—20; iii. ; iv. 1. 6 lb. iv. 19, 20. 7 i Kings xxii. 6.
3 2 Kings xiv. 8—12. 3 Ibid, xxiii. 29. i° Holy Observations, xxv,
" Luke xiv. 31—33. " Isa. ix. 6. " Psalm cxliv. 1.

296 EXPOSITION OF THE BOOK OF PROVERBS.
sociate with our family circle, where his whole employment would
be either to draw out, or to put in, what " was not convenient."!
The flagrant blot, however, in this contemptible, yet dangerous,
character is his unfaithfulness — going about — revealing secrets.2
This is peculiarly offensive to a God of truth. Even when mat
ters have been given to him under a seal, his restless irritation
breaks through the feeble bond. There he ' dismantles and rends
the robe from the privacies of human intercourse. Who entrusts
a secret to his friend, goes thither as to a sanctuary ; and to vio
late the rites of that is sacrilege and profanation of friendship.'3
Never let us think this to be a trifle! Never let us undertake a trust
without the most resolute determination of Christian faithfulness.
Observe his other name— flattering with his lips. Thus he
insinuates himself into the secrets of the unwary, and gains his
materials for talebearing ; flattering the present at the expense of
the absent. Watch and pray earnestly against this deadly evil.
Keep thine own vineyard carefully.4 Else if thine eye be abroad,
when it ought to be at home, it will be like " the vineyard of the
slothful, full of thorns and nettles ;"5 like the ' curious people,' whom
Augustine rebuked, who ' pry into another's heart and life, but
are slothful to amend their own.'6 Be diligent in our own calling,
serving the Lord and his church. Study the obligation of Christian
character, according to the standard of the Divine Example, where
every word was fraught with the flowing of love. Oh ! how many
in self-indulgence, and forgetfulness of their own obligation, having
no employment for their hands, set their tongues to work ;7 bring
ing as it were the plague of flies with them;8 buzzing from house
to house, from one neighbor to another, all the report of evil heard
or done ! A sharp reproof is their just desert, and an effectual
means of driving them away.9
20. Whoso curseth his father or his mother, his lamp shall be put out in obscure
darkness. If darkness be the punishment — is it not also the cause — of this
atrocious sin? For surely even the light of nature must be extin
guished, ere the child should curse those, who under God have
taught it to speak — the authors and preservers of its existence — its
greatest earthly benefactors. Even an undutiful look — much more
a word — is an offence against the commandment. What then
must be the weight of guilt involved in the cursing of them ! The
deepest reverence is due to them when they are dead. 10 What then
must be the provocation of sinning against them, while they are
living for their children, in all the active, self-denying energy of
i ' Hie niger est : hunc tu, Romane, caveto'— is the indignant warning of the Roman
Satyrist. Hor. Sat. lib. i. 4, 81—85.
2 Chap. xi. 13. 3 Bishop Taylor's ' Sermon on the Good and Evil Tongue.'
4 Mark the complaint, Chap. i. 6. Compare our Lord's probing advice, Matt. vii. 3 — 5.
5 Chap. xxiv. 30, 31. 6 Confess, book x. c. 3. 7 1 Tim. v. 13.
8 Ex. viii. 24. 8 Chap. xxv. 23. 1° Jer. xxxv. 1—10.

EXPOSITION OF THE BOOK OF PROVERBS. 297
love and service ! This cursing, according to our Lord's standard,
includes " setting light by father and mother"1 — wilful disobedience
— a fearful, palpable mark of the last days.2 How God regards it —
let his own curse on mount Ebal3 — his judgment of temporal death4
— testify. The present degradation of Africa is a witness, on the
confirming page of history, of the frown upon an undutiful son5 —
his lamp put out in darkness.6 And if the temporal sentence of
death is repealed, the more awful judgment still remains unchange
ably upon.the Divine statute-book — obscure darkness—" the black
ness of darkness" — darkness eternal without a ray of light — of
which " blackness" is only the shadow, to show what the sub
stance must be.
21. An inheritance may be gotten hastily at the beginning ; but the end thereof
shall not be blessed.
The wise man obviously limits his observation to an inheritance
gotten dishonestly. The advancement of Joseph in the. glory of
Egypt,7 of Mordecai in the Persian courts,8 of Daniel in Babylon9
— was gotten hastily — in a moment ; yet under the special Provi
dence of God. The evil eye, hasting to be rich10 or great, may get
an inheritance at the beginning; but the end thereof shall be
blasted,11 not blessed. Absalom12 and Adonijah13 reached after a
kingdom to their own ruin. One king of Israel succeeded another,
treading on each other hastily ; and each hurrying on to destruc
tion.'4 In our own history, Richard the Third ended his hastily
gotten .crown in shame. In our own day — Napoleon rose with in
conceivable rapidity to a magnificent inheritance. Yet he finished
his course in disgraceful banishment.. Less splendid possessions
end in the same disappointment. What a curse was that hastily
gotten inheritance of Naboth's vineyard to the reckless oppressor !15
Let not the warning be in vain — " They that will be rich" — what
is the fruit? — "Many foolish and hurtful lusts — many piercing
sorrows." — What is the end? "Destruction and perdition."16
Place the cross and crown of Jesus in view. The world fades — •
selfishness dies — at every sight. One object only attracts and
satisfies. " O my soul ! thou hast said unto the Lord, Thou art
my Lord— the portion of mine inheritance."17 Here is blessing be
yond conception — without end.
' Matt. xv. 3 — 6. 2 2 Tim. in. 2. See also the black mark, Rom. i. 30, 31.
3 Deut. xxvii. 16.
4 Ex. xxi. 15, 17. Lev. xx. 9. Deut. xxi. 18—23. Comp. chap. xxx. 17. The
Roman punishment for a parricide was to be sewed up in a sack, and cast into the sea.
Cicer. pro Sext. Rose. Amorino. xi.
5 Gen. ix. 22—25.
6 Chap. xiii. 9. Job xviii. 5, 6, 18. Judg. 13. ' The pupils of his eyes shall behold
darkness.' LXX.
7 Gen. xii. 14—45. 8 Est. vi. 11 ; viii. 15; x. 3. 8 Dan. ii. 46, 48.
i° Chap, xxviii. 20, 22. " Chap. x. 2, 3, xxi. 5; xxviii. 8.
, i2 2 Sam. xv. 10; xviii. 9—17. 13 1 Kings i. 5—9; ii. 25. « Ibid. xvi. 8-22.
15 Ibid. xxi. 1—15, 19. Comp. Job xv. 29 ; xx. 18. Am. viii. 4—8.
is 1 Tim. vi. 9, 10. lr Ps. xvi. 2, 5.
38

298 EXPOSITION OF THE BOOK OF PROVERBS.
22. Say not thou, I will recompense evil ; but wait on the Lord, and he shall save
thee. " Vengeance belongeth unto me" — is the awful proclamation of
God.1 ]\/[ost reverently do his people adore this high prerogative.2
Who besides is fitted to wield it ? He is Omniscient. We know
but imperfectly. He is without passions. We are blinded by our
selfish lusts. He is just — " without partiality." We are prejudiced
on our own side. What presumption, therefore, not to say — im
piety, — for the angry worm to entrench upon his prerogative !
Revenge is indeed a cherished lust of the flesh.3 And but for the
Divine restraint upon it, this world would be an " Aceldama — a
field of blood." But never did the Lord allow it in his people.4
Not even an Edomite — their most bitter enemy ; not even the
Egyptian — their most cruel oppressor — was to be "abhorred."5
The folly and sin of this passion are alike manifest. 'He that
studieth revenge, keepeth his own wounds open.'6 His enemy
could not do him a greater injury. The tongue is the great in
strument — " speaking like the piercings of a sword."7 Yet often,
when the open purpose is restrained, the passion broods only the
more fiercely within.8 Or at least it is only a reluctant obedience ;
not the glorious victory exhibited in the history of the men of God
• — " overcoming evil with good."9
What then is the remedy? In humility and faith lay our
matters before the Lord. Put them in his hands — wait on him,
and he shall save us. Revenge rises, only because we have no
faith. For did we believe that God would take up our cause,
should we not leave ourselves implicitly in his hands? How did
he plead the cause of " the meekest man upon earth."10 With
what confidence did David rest himself in the midst of reproach ;u
thus warranting his rule of faith by his own experience!12 And
thus did David's Lord "commit himself unto him that judgeth
righteously."13 After this blessed example therefore "let those, that
suffer according to the will of God, commit the keeping of their
souls to him in well-doing, as unto a faithful Creator."14 Be satis
fied with his management. Suffice his word, that " he shall
deliver and save, because we put our trust in him."15 Let us, as
1 Deut. xxxii. 35. Rom. xii. 19. Heb. x. 30.
2 Ps. xciv. 1. Rev. vi. 10.
3 So even the Heathen acknowledged it —
' Est vindicta bonum, et vita, jucundius ipsa..'
Juven. Sat. 13.
4 Chap. xxiv. 29. Lev. xix. 18. Observe the identity of this standard with that of
the New Testament — the teaching of our Lord — Matt. v. 38, 39 ; and his apostles, Rom.
xii. 17, 19—21 . 1 Thess. v. 15. 1 Pet. iii. 9. Comp. Ecclus. xxviii. 1—8.
6 Deut. xxiii. 7. 6 Lord Bacon. 7 chap. xii. 18; xxv. 18.
8 Gen. xxvii. 34. 2 Sam. xiii. 22—29.
8 Rom. xii. 21. Comp. Joseph, Gen. xiv. 5; 1. 20. David, 1 Sam. xxiv. 18—21.
40 Num. xii. 1—10. " 2 Sam. xvi. 12. Ps. xxxviii. 12—15.
¦2 Psalm xxxvii. 5, 6. w 1 pet. ii. 23. " Ibid. iv. 19.
is Ps. xxxvii. 39, 40. 0,_

EXPOSITION OF THE BOOK OF PROVERBS. 299
his praying people, stay our souls on the great consummation —
" Shall not God avenge his own elect, which cry day and night
unto him, though he bear long with them? I tell you, that he
will avenge them speedily."!
23. Divers weights art an abomination unto the Lord; and a false balance is
not good.
Here let us search into the mind of God. Thrice does he bring
home one point of practical detail.2 Yet doubtless this is not a
"vain repetition."3 There is a "needs be" for it. Instead of
" precept upon precept, and line upon line,"4 the infinite " treasures
of wisdom and knowledge" might have poured forth endless variety
of instruction. We wonder not to see the apostolic ministry once
and again upon the same argument of a sinner's justification before
God.5 And we gather from this repetition the primary importance,
and the revolting character of the doctrine.6 Does not then this
continuous inculcation similarly teach the great weight of the
principle involved, and the innate resistance to its full operation ?
If we feel, that we cannot be too often gladdened with the mani
festation of the grace of God ; and yet shrink from a frequent and
probing application of practical obligation ; if we love to be told,
what we owe to God on the Sabbath, but revolt from the minute
detail of the week — the market and the shop ; we do not receive
the whole revelation of God, and therefore do not savingly receive
any part of it. Ours is not " the wisdom that is from above — with
out partiality, and without hypocrisy."7
Most palpable is the need for this repeated word. The evil runs
throughout our commercial sphere. The divers weights — though
once and again declared to be abominable — yea, an abomination3
to God — yet how often are they palliated, as of daily occurrence —
perhaps even of. necessity ! But ' the scant measure will fill up a
full measure of guilt, and the light weights bring upon the soul an
heavy weight of judgment.'9 If Job was fearful, lest his "land
and furrows should cry against him,"10 let the trader beware, lest
his weights and measures bear witness against him. Cause in
deed have we for watchfulness ! What means this cumbrous and
expensive machinery of administration, with all its checks and
counter-checks — its fearful multiplication of oaths ; but the humili
ating declaration — than man cannot trust his fellow-man ? Oh !
let me not forget, that of all this deceit my heart is the native soil ;
that nothing but the culture of Divine principle keeps down these
poisonous weeds, and nourishes in their room " the fruits of right
eousness to the praise and glory of my God."11 'The love of God
i Luke xviii. 7, 8. 2 Verses 10, 14, 23.
3 Matt. vi. 7. 4 isa. xxviii. 10.
5 See Epistles to the Rom-ns and the Galatians. 8 Rom. x. 2, 3.
7 James iii. 17. 8 Chap. xi. 1. Mic. vi. 10, 11.
8 Bp. Reynolds' Sermon on Mic. vi. 6—8. "> Job xxxi. 28. " Phil. i. 11.

300 EXPOSITION OF THE BOOK OF PROVERBS.
constrains his servant. God is true to him ; and he will not be
false to others. God is merciful to him ; and he will not be unjust
to others.'1 This is the practical influence of the Gospel.
24. Man's goings are of the Lord ; how can a man then understand his own
way? God's uncontrollable power and sovereignty ; man's absolute
dependence and helplessness — let these be foundation principles.
Here is no infringement of liberty on the one side ; no excuse for
passive indolence on the other. Man often acts, as if he were the
master of his own purposes ; jas if his goings were of himself. Or
else, in the crude notion of the predetermination of every event, — ¦
instead of diligently working out the Lord's purposes, he finds "his
strength is to sit still."2 But the humble heaven-taught Christian
acts free agency in the spirit of dependence. The consciousness
that his goings are of the Lord gives energy to his faith. It is
written — " The way of a man is not in himself."3 It is written
again — " This is the way — walk ye in it."4 Thus does Scripture
guard Scripture. Here is dependence without passivity ; diligence
without presumption or self-confidence. Antagonal principles thus
work together in harmonious combination.
The true liberty of the will is the power of acting according to
choice, without external restraint. Divine agency, so far from
hindering its freedom, removes the obstacle of a corrupt and tyran
nizing bias. This let removed, it acts more freely, more powerfully.
The man is not moved as a machine, unconscious of its operations
and results, but acted upon by intelligent principles. He is not
carried along the way, but enabled to walk. He is " drawn," not
driven ; " with the cords of a man," not of a beast ; and those cords
so wisely applied, that they are felt to be " bands of love."5 He is
enlightened, so that he sees ; softened, so that he turns ; "drawn,
so that he runs."6 He is moved effectually, but willingly ; invinci
bly, but without constraint. Nothing is distorted. There is no
unnatural violence. It is " the day of the Lord's power," who
" worketh in him to will and to do of his good pleasure."7 His
goings are of the Lord.
The world of Providence shows the same over-ruling agency
Man determines and acts freely inthe«minute circumstances of life.
Yet the active pervading influence, disposing every step at the
right time and place, makes it plain, that man's goings are of the
Lord. Rebekah came to the well just at the moment, that Abra
ham's servant was ready to meet her. ' He being in the way, the
Lord led him."8 Pharaoh's daughter goes out to bathe just at the
crisis, when the infant Moses was committed to the water.9 Was
¦ PolhilPs Speculum Theologian, p. 438. 2 Isa. xxx. 7. 3 Jer. x. 23.
4 Isa. xxx. 21. 5 Hos. xi. 4. 6 Can. i. 4. Comp\ Ps. cxix. 32.
7 Ps. ex. 3. Phil. ii. 13. Comp. Daill5 in loco, and Disputation between Eck and
}arlstadt. D'Aubignc's History of Reformation, book v. ch. 4.
8 Gen. xxiv. 15, 27. » Ex. ii. 1—5.

EXPOSITION OF THE BOOK OF PROVERBS. 301
this the working of chance, or some fortunate coincidence ? Who
can doubt the. finger, or the leading, of God? A curse of extermi
nation was pronounced against Eli's house. The word was fulfilled
by a combination of apparently casual incidents. David flees to
Abimelech for relief. That very day Doeg was there — not in the
ordinary course, but " detained before the Lord." He gives infor
mation to his cruel master, and in the moment of anger the curse
was accomplished.! Who can doubt but the goings of Doeg and
of David meeting together were of the Lord ? All parties acted
freely. What was false in Doeg was righteous in God, whom we
adore as a sin-hating God, even while, as in the crucifixion of
Christ,2 he makes use of sin for the fulfilment of his own purposes.
Man's goings therefore, being of the Lord, must often be en
veloped in mystery. How then can he understand his own way 7
Often does it run counter to his design. The Babel-builders raised
their proud tower to prevent their dispersion : and it was the
very means of their dispersion.3 Pharaoh's " wise dealing" for the
aggrandizement of his kingdom, issued in its destruction.4
Haman's project for his own glory was the first step of his ruin.5
Often also is the way, when not counter, far beyond our own ken.
Little did Israel understand the reason of their circuitous way to
Canaan. Yet did it prove in the end to be " the right way."6 As
little did Ahasuerus understand the profound reason, why " on that
night could not the king sleep" — a minute incident seeming scarcely
worth recording, yet a necessary link in the chain of the Lord's
everlasting purposes of grace to his Church.7 Little did Paul un
derstand his own way, or suppose that his "prosperous journey"
to see his beloved flock in Rome, would be a narrow escape from
shipwreck, and to be conducted a prisoner in chains.8 Little do
we know what we pray for. " By terrible things wilt thou
answer us in righteousness, O God of our salvation."9 We go out
in the morning, not understanding our way — " not knowing what
an hour may bring forth."!" Some turn connected with our happi
ness or misery for life, meets us before night. Joseph, in taking
his walk to search for his brethren, never anticipated a more than
twenty years separation from his father. And what ought those
cross ways or dark ways to teach? — Not constant trembling anxi
ety, but daily dependence. " I will bring the blind by a way that
they know not : I will lead them in paths that they have not
known."u But shall they be left in the dark perplexity? " I will
make darkness light before them, and crooked things strait. These
things will I do unto them, and not forsake them."12 Often do I
look back, amazed at the strangeness of my course — so different —
so contrary to my way. But it is enough for me, that all is in thine
i 1 Sam.ii. 30—32, with xxi. 6, 7; xxii. 9—18. 2 Acts ii. 23.
3 Gen. xi. 4—9. 4 Ex. i. 8^10, with xiv. 30. 5 Esth. vi. 6—13.
6 Ex. xiii. 17, 18, with Ps. cvii. 7. 7 Esth. vi. 1.
8 Acts xxvii. ; xxviii. 20 30 with Rom. i. 10. 3 Ps. lxv. 5.
i° Chap, xxvii. 1. " Gen. xxxvii. 11—14. w Isa. xiii. 16.

302 EXPOSITION OF THE BOOK OF PROVERBS.
hands; that "my steps are ordered of thee."1 I dare trust thy
wisdom, thy goodness, thy tenderness, thy faithful care. Lead
me — uphold me — forsake me not. " Thou shalt guide me with
thy counsel, and afterward receive me to glory."2
25. It is a snare to the man who devoureth that which is holy, and after vows to
make inquiry.
In every path has the great fowler laid his snares. Perhaps,
however, the most subtle are reserved for the service of God. Of
ferings made holy to the Lord often were devoured by the hypocriti
cal worshippers, and sacrilegiously appropriated to their own use.
Thus Achan — robbing the treasury of the Lord — found a snare to
his ruin.3 This was the sin of " the whole nation" — and fearful
indeed was the judgment — " Ye are cursed with a curse."4 Volun
tary vows were commonly practised,5 yet sometimes inquiry made
after, which ought to have been made before. They were at full
liberty not to vow, but having vowed, they were bound to pay.6
As the counterpart to this hollow half-hearted profession — ' a man
vows in distress to give something to God : but, having obtained
his desires,' devoureth that which is holy, and after vows makes
inquiry, ' how he may be loosed from this obligation.'7 Often too
in a moment of excitement — perhaps under the glow of a religious
meeting — has a sacrifice been pledged to God ; and — the impulse
having subsided — after the vow inquiry is made how the bond
might be retracted. Such evasions — what a revolting exhibition
do they present of man's deceitfulness ! ' He entangleth his soul
in the snares of death, who resumeth unto a profane use that which
is once consecrated unto God ; and who, after he hath vowed
aught unto the Lord, argues within himself, how to alter that holy
purpose, and to defeat God of his due.'8 Alienation of the gift
proves the prior alienation of the heart. Let Ananias and Sapphira
testify, that God is a jealous God.9 Take care of rash — be faithful
to upright— engagements. Before entering into the service of
God, make inquiry into its full requisitions. Beware of a religion
of temporary excitement ; far different from deep, solid, permanent
principle. And whatever be the cost, be true to the consecration
of thyself as " a living sacrifice"10 on the altar of thy God.
26. A wise king scattereth the wicked, and bringeth the wheel over them.
Solomon, a wise king, was constantly eyeing his own responsi
bilities. His standard was — not to commit wickedness himself,11
nor to allow it in his people ; to scatter, not to encourage, the
wicked. As the husbandman's wheel, brought over the grain, cut
i Ps. xxxvii. 23. Comp. chap. xvi. 9. 2 Ibid. lxxiii. 24.
3 Jos. vi. 19; vii. 1. 4 Mal. iii. 8—10. 5 Lev. xxvii. 9, 10, 28—33.
6 Deut. xxiii. 21, 22. Eccl. v.- 4— 6. 7 B5sri0p Patrick.
8 Bishop Hall. 3 Acts v. 1—10, with Deut. iv. 24. i» Rom. xii. 1.
u Verse 8. Chap. xvi. 12. Comp. the contrast, 1 Kings xiv. 16.

EXPOSITION OF THE BOOK OF PROVERBS. 303
the straw, and separated the chaff;1 his sifting administration of
justice brought the wheel of vengeance on the wicked, and scat
tered them as worthless chaff,2 or crushed them in ruin.3 In the
same spirit did his father David destroy them, when they boldly
claimed his countenance.4 Godly Asa removed wickedness from
the high place nearest his own throne and heart.5 Amaziah justly
punished it with death.6 Nehemiah — that true reformer — rebuked
it even in the family of the high priest.7 Our own Alfred appeared
to maintain this standard, as a witness for God in an age of dark
ness. But it is the King of kings alone, that can make this sepa
ration complete. Often does he sift his church by trial, for her
greater purity and complete preservation.8 But what will it be,
when he shall come " with his fan in his hand, and shall thorough
ly purge his floor !"9 What a scattering of chaff will there be !
Not an atom will go into the garner. Not a grain of wheat will
be cast away. O my soul ! what wilt thou be found at this great
sifting1 day ! " Who may abide the day of his coming ? And who
shall stand when he appeareth?"10
27. The spirit of man is the candle of the Lord, searching all the inward
parts of the belly.
God has not left himself without witness in his own benighted
world.11 At the first creation bright indeed was the candle of the
Lord, shining in the little world — man.12 But every faculty par
took of the fall. Still enough is left in the inner mind and con
science, to show, even in the thick darkness of heathenism, the
Divine perfection13 — the just desert of sin,14 and even some faint
glimpses of the standard of right and wrong.15 But dim indeed is
this candle, except it be lighted at God's lamp.16 When the Word
and Spirit of God give light to it, it will effectually perform its im
portant offices — (as Bishop Reynolds defines them) — 'direction, con
viction, and consolation;'17 not only exhibiting the outward acts,
but searching the innermost parts of the belly — all the hidden
acts and conduct of the inner man.18 The man of ungodliness
would be glad to extinguish this candle. He is too great a coward
to venture into his secret chamber in the dark ; yet he hates the
light, which, in spite of all his opposition, drags forth into day
many secret lurking evils; never allowing the plea — "Is it not
i Isa. xxviii. 28, 29. This is an obvious allusion to the way of threshing in the East.
One mode was by a wain, which had wheels with iron teeth like a saw. The axle was
armed with serrated wheels throughout. It moved upon three rollers armed with iron
teeth or wheels, to cut the straw. See Bishop Lowth's note on Isa. xxviii. 27. Comp.
Amos. i. 3.
2 Psalm i. 4. 3 1 Kings ii. 25 — 46.
4 2 Sam. i. 2, 16 ; iv. 5- 12. Comp. Ps. ci. 7, 3. 5 2 Chron. xv. 16.
6 Ibid. xxiv. 25 ; xxv. 3, 4. 1 Neh. xiii. 28, 29. 8 Amos ix. 9.
8 Matt iii 12. 10 Mal. iii. 2. " Acts xiv. 16, 17.
ia Gen. i. 26. ,3 Rom. i. 19, 20. " Ibid. Verses 20, 21, 32.
15 Rom. ii. 14, 15. 16 Chap. vi. 23. Ps. cxix. 105.
17 Treatise on the Passions, ch. xii. ,8 1 Cor. ii. 11. Comp. Job xxxii. 8.

304 LXPOSITION OF THE BOOK OF PROVERBS.
a little one?"1 Most valuable is this candle, throwing the light of
God upon the narrow path ; so that we ' are not scrupulous and
nice in small matters, negligent in the main ; we are still curious
in substantial points, and not careless in things of an inferior na
ture ; accounting no duty so small as to be neglected, and no care
great enough for principal duties ; not so tything mint and cum
min, that we should forget justice and judgment ; nor yet regard
ing judgment and justice, that we should contemn mint and
cummin.'2 Now let me ask — when God causes his candle to shed a clearer
light, can I abide it ? Do I welcome the hateful discoveries which
It brings out ? Do I value its light, as opening the secret business of
communion between a sinner and a jealous holy God ? Do I exercise
myself to preserve the light from being dimmed in the atmosphere of
sin ; to guard its purity, as the means of establishing my confidence
with God ?3 Oh ! let there be no inward part of my soul, where
I am not most willing — most earnest — to bring the candle of the
Lord, that all secret indulgences may be searched out and morti
fied. " He that doeth good cometh unto the light, that his deeds
may be made manifest, that they are wrought in God."4
28. Mercy and truth preserve the king : and his throne is upholden by mercy.
Punishment is indeed a necessary security against the infringe
ment of the law.5 Yet a wise King will follow the example of the
Great Sovereign, and " make judgment his strange work," and
mercy his " delight."6 And so long as truth inviolably is his
guiding principle, the abuse of mercy need be little feared. Nay,
mercy is the upholding pillar of his throne.1 For who does not
know, that, while truth commands reverence, it is mercy that wins
the heart ? Solomon himself had a strong body-guard around him,
for the safety of his person.3 Yet were the mercy and truth of his
government not only the most splendid jewels of his crown, but the
' best guard of his body, and supporters of his throne.'9
How lovely is this combination in the administration of the
Great King ! "Justice and judgment are the habitation of thy
throne ; mercy and truth shall go before thy face."10 Much more
bright is the manifestation of these glorious perfections in that great
work, by which he sacrificed even his beloved Son, that man might
be saved without the tarnish of one spot upon his infinitely adorable

29. Tlie glory of young men is their strength : and the beauty of old men is
the gray head.
Every stage of life has its peculiar honor and privilege. ' Youth
is the glory of nature, and strength is the glory of youth. Old age
i John iii. 20. 2 Bishop Hall's Works, viii. 1 12.
3 Acts xxiv. 16. 1 John iii. 20, 21. 4 John iii. 21. 5 Verse 26.
6 Comp. Isa. xxviii. 21 . Mic. vii. 18. 7 Isa. xvi. 5. 8 Cant, iii. 7
8 Trapp in loco. i° Ps. lxxxix. 14. " Ps. Ixxxv. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 305
is the majestic beauty of nature, and the grey head is the majestic
beauty which nature hath given to old age.u Yet these pictures
describe the use — not the abuse. It is the youth usefully exer
cised, especially consecrated to God, and employed for his glory.
Otherwise, as an occasion of wantonness2 or vain glorious boast3
— its strength is its shame, and will end in vanity.4 The silver
crown brings honor, and reverence, and authority — only " in the
way of righteousness."5
Yet the beauty of the grey head is most likely to be found,
where the strength and glory of youth have been dedicated to
God. The young plant, stunted and deformed in its youth, will
generally carry its crookedness into advancing growth. But who
can calculate upon the extent of fruitfulness, where "the beginning
of our strength" — " the dew of our youth" — has been given to the
Lord ?6 Let youth and age however each beware of defacing their
glory. Each takes the precedence in some things, and gives place .
in others. Let them not therefore envy or despise each other's
prerogatives. The world — the state — the church needs them both
— the strength of youth for energy, and the maturity of age for
wisdom. 30. The blueness of a wound cleanselh away evil : so do stripes the inward parts
of the belly.
Chastisement is the Lord's ordinance — the pain of the flesh for
the subjugation of the spirit ; sometimes even " the destruction of
the flesh, that the spirit may be saved in the day of the Lord Je
sus."7 It describes not the gentle stroke, but the severity of paren
tal discipline ; not in pleasure or caprice — -much less in anger — but
for profit.8 The diseased body needs medicine no less than food,
and indeed to give nourishment. The diseased will needs chasten
ing no less than consolation, and as the main preparation for con
solation. But if the blueness of the wound — the mark of severe
chastisement — cleanseth away evil, is it not the lesser evil, as the
means of subduing the greater? Do not the Lord's stripes cleanse
the inward parts ? Misery beyond measure miserable is the un
tamed stubbornness of self-will. A gentle stroke is first tried.
When this remedy is ineffectual, the blueness of the wound is
needful. Manasseh's Babylonish chains doubtless prevented the
"everlasting chains of darkness."9 Similar discipline was effec
tual with the holy nation,10 the prodigal son,11 and the incestuous
Corinthian.12 Multitudes have borne witness to the love, wisdom,
and power of their Father's discipline — "chastened of the Lord,
that they might not be condemned with the world."13 The evil
was cleared away, and those, who groaned under the stripes, to
all eternity will tune their harps to the song — ¦" I know, O Lord,
i Jermin in loco. 2 2 Sam. ii. 14—16. 3 Jer. ix. 23.
4 Isa. xl. 30. 6 Chap. xvi. 3, and references. Comp. Ecclus. xxv. 6, 7.
" Ps. xeii. 13—15. 7 i Cor. v. 5. 8 Heb. xii. 10.
3 2 Chron. xxxiii. 12, 13, with Jude 6. i° Ibid, xxxvi. 14—16, with Ez. ix. 4.
ii Luke xv. 16—20. 12 2 Cor. ii. 6—8. i3 1 Cor. xi. 32.
39

306 EXPOSITION OF THE BOOK OF PROVERBS.
that thy judgments are right, and that thou in faithfulness hast
afflicted me."1
Child of God ! Think of your Father's character. "He know
eth your frame. He doth not afflict willingly."2 Nothing will be
given in weight or measure beyond the necessity of the case.3 But
truly blessed are the stripes, that humble and break the proud
will.4 Rich indeed are " the fruits of righteousness" from the con
flict and suffering of the flesh.5

CHAPTEE XXI.
1 . The king's heart is in the hand of the Lord, as the rivers of water : he
turnelh it whithersoever he will.
The general truth here implied has been before stated — man's
entire dependence on God.6 It is taught here by the strongest
illustration — his uncontrollable sway over the king's heart — the
most absolute and unsubjected will. He turns all his most des
potic rule — all his political projects — to his own purposes, with the
same ease, that the rivers of water are turned by every inflexion
of the channel.7 While their course is directed, the waters flow
naturally and unforced on their own level. The king's heart he
directs as a responsible agent, without interfering with the moral
liberty of his will.
Nehemiah fully acknowledged this prerogative when, having a
favor to ask of the king, he "prayed unto the God of heaven."8
And indeed Scripture witness is abundant. Abimelech's heart was
in the hand of the Lord for good.9 Pharaoh's heart was turned
towards Joseph.10 The Babylonish monarchs shewed kindness to
Daniel and his captive brethren.11 The Persian monarchs counte
nanced and assisted in the building of the temple.12 The hearts
of wicked kings are alike in the hand of the Lord ;13 yet he hath
no part in their wickedness.14 The hatred of Pharaoh ; the ambi
tion of Sennacherib and Nebuchadnezzar,15 were his instruments
for his own purposes. Ahab's murderous heart was restrained, and
even made to accomplish the downfall of Baal. 16 The counsels of
i Ps. cxix. 75. 2 Ibid. ciii. 14. Lam. iii. 33. 3 Isa. xxvii. 8. Jer. x. 24.
4 Jer. xxxi. 18—20.
6 Job xxxiv. 31, 32; xxxvi. 9, 10. Isa. xxvii. 9. Heb. xii. 11.
6 Chap. xvi. 1 ; xx. 24.
7 The allusion evidently is to channels made for the distribution of waters according
to will, for gardens or irrigation of fields. See Paxton's Illustrations, i. 173.' Bishop
Lowth's note on Isa. i. 30. Comp. the beautiful figure, Ecclus. xxiv. 30,31.
8 Neh. ii. 4, 5. 3 Gen. xx. 6. Ps. cv. 14, 15. *> Gen. xii. 37-45.
ii Dan. i. 19—21 ; ii. 47—49 ; iii. 30 ; v. 29 ; vi. 1—3, 28. Ps. cvi. 46.
¦2 Ezra i. 1 ; vi. 22 ; vii. 27 ; ix. 9. Neh. i. 14 ; ii. 4— 9. " Rev. xvii. 16, 17.
" Ex. i. 8—22. Ps. cv. 25. 15 Isa. x. 7. Jer. xxv. 9. m 1 Kings xviii. 10, 40.

EXPOSITION OF THE BOOK OF PROVERBS. 307
the kings of the earth against Christ were under Divine control.1
Thus does " the wrath of man praise him ; and the remainder he
restrains."2 The same Almighty agency is visible by its effects in
the minutest affairs. Ahasuerus's sleepless night;3 Nebuchad
nezzar's divination;4 the appointment of the year of general taxa
tion5 — these seemingly unimportant events were turning points in
the dispensations of God, fraught with immensely momentous results.
The history of our blessed, though now calumniated, Reforma
tion shows the same sovereign control of the royal heart. Henry
VIII. was employed as an unintentional instrument, and his godly
son as a willing agent, in furthering this great work. The recollec
tion encourages us to refer all anxious care for the Church to her
great Head ; to rejoice that, not kings, but the King of kings reign-
eth.6 And shall not we be quickened to earnest prayer for our
beloved sovereign ;7 that her heart, being in the Lord's hand, as
rivers of water, may be disposed to rule for his glory, as a nursing-
mother to his Church" — a blessing to her people?
2. Every way of a man is right in his own eyes : but the Lord pondereththe hearts.
Let me be thankful for the repetition9 of this weighty proverb ;
most valuable for the close probing of my heart, and the testing of
the vital spirituality of my profession. So "deceitful is the heart
above all things"10 that it deceives — not others only, but — what
even Satan never does — itself. Every intelligent Christian bears
painful witness to this self-deception. How differently we judge of
the same action in others, and in ourselves ! Often do we palliate,
if not justify, in ourselves the very habits, which we condemn in
others. Never therefore is the prayer out of season — " Search me,
O God ; know me, try me; show me to myself."11
Hid as the self-deluded professor is from himself — his way is
right in his own eyes. But is it right in God's eyes ? The Lord
pondereth the heart. Solemn and awakening recollection ! He
thoroughly reads every heart. And what defilement does he see
in those ways that are most right inourown eyes ! Saul thought
that he was serving God acceptably. But the all-searching eye
discovered pride, covetousness, disobedient rejection of his God.12
What more self-satisfying than Israel's strict fast and humiliation ?
But the defective motive marred the sacrifice. " Did ye at all fast
to me, even to me ?"13 Little did the self-complacent ruler sus
pect the spiritual pride, false confidence, and worldliness, which
his heart-searching God brought to view,14 And how much base
alloy is hidden even in a sound-hearted profession ! The dis
ciples covered their own spirit under the pretence of vehe
ment zeal for their Master.15 The Lord pondereth the heart —
i Acts iv. 25—28. Comp. John xix. 10. 2 Ps. Ixxvi. 10.
3 Esth. vi. 1, 2. 4 Ezek. xxi. 21. 5 Luke ii. 1—7.
6 Isa. ix. 6. 7 1 Tim. ii. 1—3. 8 Isa. xlix. 23.
8 Chap. xvi. 2. 10 Jer. xvii. 9. " Ps. cxxxix. 23, 24.
•2 1 Sam. xv. 13 — 26. 13 Zech. vii. 1 — 6. Comp. Isa. lviii. 3—5. Jer. ii. 35.
« Matt. xix. 16—22. 15 Luke ix. 54—56.

308 EXPOSITION OF THE BOOK OF PROVERBS.
He " weigheth the spirits"! — proving exactly what is of him
self, and what is of a baser kind — what — how much — there is
of God — what — how much — of man. The principles of the heart
lie deep. The work may be good in itself. But what are the
ends ? The same work — according to its end — may be accepted —
or be cast away. Jehonadab and Jehu both were engaged in the
same exterminating work. With the one it was right service —
with the other, vile hypocrisy.2 Self-distrust is therefore the wis
dom of true godliness,3 daily— hourly trembling in ourselves ; yet
readily grounding our confidence in God ! But for the covering of
the High Priest, how could we stand for one moment under the
piercing eye of our Judge ? Did our dearest earthly friend know
what was passing in our thoughts at any one hour, could he ever
deem us worthy of confidence ? Must not his heart revolt from
contact with such vileness ? Yet does our gracious Lord — -while
pondering our hearts, and privy to all their hidden corruptions —
forgive — accept — yea — rejoice in us as his people.
3. To do justice and judgment is more acceptable to the Lord than sacrifftce.
Did Solomon mean to undervalue sacrifice ? Never did man
more highly honor it.4 Perhaps the splendor of his sacrificial ser
vice may have given rise to the national perverted trust in exter
nal forms. Sacrifice was appointed as a type of the Great Sacri
fice for sin.5 But never was it intended to take the place of that
universal moral obedience, which the law of God had from the be
ginning indispensably required. Yet how soon did man mistake the
intention of the ordinance ! How easily did he substitute the offer
ing of bulls and goats for the more self-denying service of the heart !6
Israel abounded in the observance of their outward ceremonials, while
indulging the sin of Sodom and Gomorrah.7 The Corban sacrifice
stood in the room of filial obligation.8 The lesser services of " anise
and cummin" were scrupulously observed, to the neglect of "the
weightier matters of the law — judgment, mercy, and faith."9
Justly therefore did our Lord commend the "discretion" of the
scribe, who gave the due place and proportion to the ceremonial
and moral service.40 Both are his requirements. And a soundly
instructed conscience will aim at both. Yet plainly has he in some
instances dispensed with the former ;u never with the latter.12 He
has accepted the moral without the ceremonial; but never the
ceremonial without the moral, observance. What would the world
be without that justice and judgment, which at once " establish
the throne,"13 "exalt the nation,"14 and realize to their disciples a
true interest in that richest of all possessions — the love of God !15
i Chap. xvi. 2. 2 2 Kings x. 15, 23, 31. 3 Chap, xxviii. 26.
4 1 Kings iii. 4; viii. 64—66. 5 Heb. x. 1. 6 1 Sam. xv. 22. Ps. 1. 13, 14.
7 Isa. i. 11 — 17. Comp. Jer. vii. 22, 23. Hos. vi. 6. Amos v. 21 — 26, with Acts vii.
42, 43. Mic. vi. 6—8.
8 Mark vii. 9—15. 3 Matt, xxiii. 23. i° Mark xii. 32—34. '
ii Matt. xii. 1—7. Acts x. 34, 35. i2 Matt. xxii. 37- 39. 13 Chap. xvi. 12.
" Chap. xiv. 34. w Chap. xv. 9. Comp. Isa. Ixiv. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 309
We indeed have no sacrifices to place in the stead of these in
valuable principles. But the same preference and indeed exalta
tion of external service prevails among us. Whether under the
grosser form of Popery, or the more plausible cover of Tractarian
delusion, it is the true religion of man's heart — something to re
commend us to the favor of God — something easier and less hum
bling, than the " living sacrifice"! for n\s service. Christian pro
fessor ! art thou resting in the shell and surface ; or art thou wor
shipping in the spirituality of service ? Dost thou hear the voice
calling thee from the dead forms, to seek the living power of godli
ness ? Those externals, that stand in the place of a consecrated
heart, are the delusion of the great deceiver. Let thine heart be
with God, walking with him in the sound exercise of Christian
obligation. 4. An high look, and a proud heart, and the plowing (the light, Marg.) of the
wicked, is sin.
Another stamp of abomination upon pride !2 We cannot mistake
the mind of God so continually declared. Yet so many shapes
does this sin assume, that until the Spirit of God shows a man to
himself, he rejects the idea of any concern in it. Nay — he will be
proud of his very pride — proud of a high spirit ; counting a Chris
tian mean and cowardly, who in the true spirit of the Gospel,
yields up his rights to a stronger hand.3
But not only the haughtiness, but even the natural actions — the
plowing — of the wicked — is sin. " This is an hard saying — who
can hear it ?"4 How can the plowing of the soil — in itself a duty5 —
become a sin 7 The motive determines the act. The most na
tural actions are inculcated for Christian ends.6 They become
therefore moral actions — good or bad — according to their motives.
The man, who plows the soil, acknowledging God in his work, and
seeking his strength and blessing — " does it" acceptably " to the
glory of God." It is essentially a religious action. But the wicked,
who does the same work without any regard to God — for want of
a godly end — his plowing is sin.1 His idleness is sin against a
plain command.8 His industry is the sin of ungodliness — putting
God out of his own world. The substance of his act is good.
But. the corrupt principle defiles the very, best action.9 "Every
thought, every imagination, of the natural heart" is unmixed
"evil."10 If the fountain-head be bitter, how can the waters be
pure? Sin indeed defiles every motive in the Christian's heart.
i Rom. xii. 1. 2 Chap. iii. 34; viii. 17; xvi. 5.
a Matt. v. 39—11. 1 Cor. vi. 7. 4 j0hn vi. 60.
5 Gen. iii. 19. 6 1 Cor. x. 31. Col. iii. 17.
7 ' Holy intention is to the actions of a man that, which the soul is to the body, or
form to its matter, or the root to the tree, or the sun to the world, or the fountain to the
river, or the base to a pillar. Without these, the body is a dead trunk, the matter is
sluggish, the tree is a block, the world is darkness, the river is quickly dry, the pillar
rushes into flatness and ruin, and the action is sinful, or unprofitable and vain.' Bishop
Taylor's Holy Living, chap. i. sec. iii.
8 2 Thess. iii. 10. 9 Tit. i. 15. "> Gen. vi. 5.

310 EXPOSITION OF THE BOOK OF PROVERBS.
But here it is the substance of sin. In the one case it is infirmity
of walk in the straight path. In the other, it is an habitual walk
in a crooked path. With the wicked — ' his eating as well as his
gluttony ; his drinking as well as his drunkenness ; his commerce,
negociation, and trafficking, as well as his covetousness, and inor
dinate love of the world ; are all set down and reckoned by God for
sins, and such sins as he must reckon for with God.n Fearful in
deed is his condition. Would that he could see it ! Whether he
prays2 or neglects to pray3 — it is abomination. He cannot but sin ;
and yet he is fully accountable for his sin. To die — is to plunge
into ruin.4 To live in unregeneracy is even worse ; it is daily
" heaping up wrath against the day of wrath."5 Ought he then to
leave his duties undone ? ' The impotency of man must not pre
judice God's authority, nor diminish his duty.'6 What then ought
he to do ? Let him learn the absolute necessity of the vital change
— 'Ye must be born again."7 The leper taints every thing that
that he touches. But let him seek to the Great Physician, whose
word is sovereign healing;8 whose divine blood cleanses from
every spot.9 His nature once cleansed, his works will be clean.
His thoughts and principles, all will be for the glory of God ; all ac
ceptable to God.10
5. The thoughts of the diligent tend only to plenteousness ; but of every one that
is hasty, only to want.
The diligent is usually contrasted with the slothful :n here with
the hasty. The thoughts of each work their own fruit — for
plenteousness, or for want. The patient plodding man of indus
try perseveres in spite of all difficulties ; content to increase his
substance by degrees, never relaxing, never yielding to discourage
ment. This care of diligence is profitable under the blessing of
God.12 ' Thou may est as well expect' (says an old writer) 'riches
to rain down from heaven in silver showers, as to provide for thy
family without industry in thy calling.'13 Haste has much of dili
gence in its temperament. But as indolence is its defect, this is
its excess — its undisciplined impulse. The hand too often goes
i Bishop Hopkins's Works, ii. 481. 2 Ver. 27. Chap. xv. 8. Isa. i. 13.
3 Psalm x. 4. 4 Psalm ix. 17. Matt. xxv. 41—46. 5 Rom. ii. 5.
6 Bishop Reynolds's Works, p. 94. 7 j0hn iii. 7. 8 Matt. viii. 1 — 3.
3 I John i. 7.
i° Tit. i. 15, first clause. Many good commentators, following the old versions, adopt
the marginal reading. (Comp. xiii. 9 ; xxiv. 20. Job xxi. 17.) But as the word is used
in a similar sense (chap. xiii. 23,) and as our version is well supported, and gives a most
important meaning, we have been content to adhere to it. Bishop Patrick explains the
plowing in the figurative sense of devising. But as the two first illustrations in the verse
are literal, it seems more consonant to unity to take the third on the same ground — ' What
can they (the wicked) think, say, or do ; even when they eat, play, fast, or pray, they
are always under the guilt of sin, because all flows from an impure heart, and the bad
tree cannot bring forth good fruit V Matt. vii. 18. Cartwright in loco. ' The wicked
man hath a haughty look and a proud heart. Neither are his dispositions only sinful.
But those — his very actions and endeavors — which in another man would be harmless,
are in him no other than sin.' Bishop Hall. See also Scott in loco.
ii Chap. x. 4; xii. 24, 27; xiii. 4. i2 Chap. x. 22.
13 Swinnock's Christian Man's Calling, Part. i. 345.

EXPOSITION OF THE BOOK OF PROVERBS. 311
before, and acts without, the judgment. The hasty man is driven
under a worldly impulse into rash projects ; and high-raised delu
sive expectations he finds to be the short and sure road to want.1
Need we remark — how rich the harvest of Christian diligence —
of patient perseverance in well-doing — " eternal life ?"2 The hea
venly race is not to be run by so many heats, but by a steady
course. " Run" — not with haste or speed — but " with patience, the
race set before us."3 The seed springing up in haste withered.4
Excitement is delusion, and ends in disappointment. What so
important as to cultivate a deep work of grace, pervading the whole
man, and abounding with fruit to the glory of God ?
6. The getting of treasures by a lying tongue is a vanity tossed to and fro of them
that seek death. 7. The robbery of the wicked shall destroy (saw, Marg.) them,
because they refuse to do judgment.
A graphical picture of the hasty spirit — its own crooked ways
tending to want. Treasures may be gotten by lying. But they
become vanity. They are "put into a bag with holes,"5 and
sink away. They are like a ball tossed to and fro by a withering
blast, or dust and chaff before the wind.6 Unrighteous gain is a
dear bargain. The wrath of God mingles gall and bitterness with
the wages of iniquity.7 Eagerly did Judas desire to get rid of his
ill-gotten treasure as an intolerable curse. Yet he could not fly
from his torturing conscience. He sought death, and he found it.8
Indeed it is with the ungodly, as if they sought death as their re
ward. So fondly do they love the way of eternal death ! Their
own sin is the seed of destruction. Their robbery virtually de
stroys them.9 And who can they blame but themselves ? It is
not ignorance, or ihconsideration, but wilfulness, that destroys —
because they refuse to do judgment. " Know ye not, that the
unrighteous shall not inherit the kingdom of God?"10 — that "the
wages of sin" invariably — inevitably — "is death"!11 What else
did the robbery of Achan and Gehazi bring to them ?12 Short. in
deed was the enjoyment of Ananias and Sapphira in " the part of
the price kept back" at the expence of a lying tongue — Sudden
and everlasting destruction was their doom — a beacon to worldly
professors — half-hearted — self-deceiving !13
i Chap. xix. 2; xxiii. 5. 2 Rom. ii. 7. Comp. Heb. vi. 11, 12.
3 Heb. xii. 1. 4 Matt. xiii. 5, 6, 20, 21.
5 Hag. i. 6. 6 Chap. x. 2 ; xxii. 8. Jer. xvii. 11.
7 Zech. v. 3, 4. Comp. Isa i. 23, 24. Jer. vii. 9—11, 15. Ezek. xxii. 13, 14.
Hab. ii. 6—8.
8 Matt, xxvii. 3—5. 3 Chap. i. 11, 18, 19 ; xxii. 22, 23. Hab. ii. 10—13.
'» 1 Cor. vi. 9. u Rom. vi. 23. i2 Jos. vii. 21—26. 2 Kings v. 20—27.
i3 Chap. xii. 19. Acts v. 1 — 10. The marginal reading seems to imply aggravated
destruction — probably with shame. Comp. 2 Sam. xii. 31. Heb. xi. 37. Also Luke
xii. 46. ' Search your chests ; search your hearts, all ye that hear me this day ; and if
any of you find any of this adulterated gold among your heaps, away with it. As you
love yourselves, away with it. Else know, that, as Chrysostom wittily says — ' You have
locked up a thief in your counting-house, who shall carry away all : and — if ye look not
to it the sooner — your soul with it.' Bishop Hall's Sermon on the Righteous Mammon.
Works, v. 109, 110.

312 EXPOSITION OF THE BOOK OF PROVERBS.
8. The way of man is froward and strange : but as for the pure, his work is
right. Observe the striking contrast — man by nature ; man by grace.
Who will say that man is now, as he first came from his Maker's
hands?1 How is he born? Froward, "as a wild ass's colt."2
How soon does he develope his nature ! " Foolishness is bound
up in the heart of a child — childhood and youth are vanity."3
Need we add that this is a strange way 7 How strange from
God who made and loved him ! Turned from God — " turned to
his own way ;"4 with no law but his lust, no rule but his will ;5
loving his own liberty, but despising true liberty ; made by his
own self-delusion " the servant of corruption"6 — ignorant — licen
tious — wanton ; lusting only to be the fountain of his own happi
ness — the maker of his own sufficiency.
Take him in his noblest path — the pursuit of wisdom. Here
too his way is froward and strange. Is not forbidden wisdom
his delight, wisdom — not as wisdom — but as forbidden — " intrud
ing" into the counsels — prying into the ark — of God ?7 Such was
the first lusting of frowardness — not desiring to know God, which
"is life eternal;"8 but to know as God9 which was pride in its
principle, and death in its issue.
But man — by grace made pure — new " created in the image of
his God"10 — mark him well — his will now conformed to God ; his
actions regulated by his perfect standard. Therefore his rule and
aim being right, his ivork is right.11 He lives now — as does his
divine Saviour — " to God."12 Such is the dignity of his great ob
ject ! Such his fellowship with his glorious Head ! Such his ear
nest of heaven, and growing meetness for it ! Oh ! the mercy of
being turned from our own froward and strange way to the pure
service of our God ! Yet such remains oi the frowardness still —
such intricacies of self-deceitfulness — such twisted workings of
depravity — -that — 0 my God — show me to myself, so far as I can
bear the sight, that I may be kept humbled — self-abased — always
near my Saviour — always applying his precious blood — always
covering myself in his pure and perfect work of righteousness !
9. It is better to dwell in a corner of the house-top, ilian with a brawling woman
in a wide house (a woman of contention in a house of society, Marg.)
In the spacious houses in the East several families lived togeth
er in society. A brawling woman would be a grievous disturbance
to the little community ; and a peaceable man would prefer the
corner of the housetop,13 exposed to all the inconveniences of wind
and weather ; to the ample accommodation of a wide house in the
atmosphere of contention.14 A solitary life without would be better
i Eccl. vii. 29. 2 Job xi. 12. 3 Chap. xxii. 15. Eccl. xi. 10.
4 Isa. liii. 6. 6 Eph. ii. 3. Tit. iii. 3. 6 2 Peter ii. 19.
7 Col. ii. 18. 8 John xvii. 3. 3 Gen. iii. 5.
10 Ephes. iv. 24. « Tit. i. 15. i2 Rom. vi. 10, 11.
" Comp. Deut. xxii. 8. Jos. ii. 6—8. 2 Sam. xi. 2. Acts x. 9.
ii Verse 19 ; xxv. 24.

EXPOSITION OF THE BOOK OF PROVERBS. 313
than a quarrelsome life within. Some intervals of comfort might
be abroad ; none at home. Infinitely greater is this trial, when it
comes from a man's own flesh ; when she, who ought to be " a
crown to her husband," becomes " rottenness to his bones j"1 when
she that is bound to be his choicest treasure, becomes his piercing
scourge. ' It cannot but be a miserable thing to behold, that yet
they are of necessity compelled to live together, which yet cannot
be in quiet together.'2 The intent of the Divine ordinance is here
contravened. For it would seem " good for the man to be alone,"
rather than his " help-meet"3 , should turn to be his hindrance and
his curse. But how many bring this bitter trouble upon them
selves ! They plunge into the important connexion on adventure ;
with no thought of the duties to be done, the temptations to be
avoided, the crosses to be borne. They never sought direction in
the momentous choice. The wife, not being sought from the
Lord, came not from him, and brought no " favor of him."4 Lust,
avarice, or waywardness, brought a calamity, that no external ac
complishments, no advantages of riches or rank, could for a
moment counterbalance.
The only safe entrance into this ' honorable estate' is when each
party — as Chrysostom instructs — commit themselves to God —
' Bestow me as thou wilt, and on whom thou wilt.'5 The only
security for happiness is when, with due regard of mutual fitness,
mutual love is grounded reverentially upon the ordinance, which
makes of " twain one flesh."6 Contentions will be restrained by
the preventive habit of Christian discipline. Each will consider,
that passion improves nothing, and patience much, and that it is
far better to " give place" to each other, than " to the devil."7 The
husband in his claim for submission will remember, that he has
found — not a servant, but a wife. She on her side, will not ftu>
get the beauty and order of graceful sacrifice and ready conces
sion ; and that her glory is departed from her, should she lose
" the ornament of a meek and quiet spirit" — lovely in the sight of
man — and " in the sight of God of great price."8 ' Each severally
performing their faithful duties, every thing around them acquires
firmness and stability.,3
10. The soul of the wicked desireth evil : his neighbor findeth no favor in his eyes.
A lively portraiture of Satan himself ! not only doing, hut- desir
ing evil ! Evil is the very nature of the wicked. What wonder
then if his very soul desireth it 7 His " heart is fully set to do it."10
He craves it as his appetite, his main delight.11 What "fitting for
destruction" must there be in vessels thus full of sin, and therefore
full " of wrath !"12 And here lies the difference between the godly
and the wicked ; not that the one is pure from evil, and the other
l Chap. xii. 4. 2 Homily on Matrimony.
3 Gen. ii. 18. 4 Chap. xix. 14; xviii. 22. 5 Homil. in Coloss.
6 Gen. ii. 24, with xxiv. 67. 7 Eph. iv. 27. 8 1 Pet. iii. 4.
3 Chrysost. in Coloss. Hom. x. i° Eccl. viii. 11.
ii Chap. iv. 16 ; xii. 12 ; xiii. 19. i2 Rom. ix. 22.
40

314 EXPOSITION OF THE BOOK OF PROVERBS.
commits it ; but that the one does it from constraint — the other
from delight. The one testifies — " What I hate" — the other—
What my soul desireth — "that do I."1 As the essence of this, na
tive cherished principle — self to the wicked is both his god and his
object. Intent upon his own will — not only his enemy, or a stran
ger — but even his neighbor, who might have a claim upon him,
findeth no favor in his eyes. His charity does not extend beyond
his own door.2 No one is regarded, who stands in the way of his
own interest. Friend and brother must give place to selfish grati
fication. Such is sin in its hateful character and baneful fruits. " Men
are lovers of their own selves — hateful, and hating one another!"3
Look at the man of God — his heart enlarged and softened with the
pervading influence of the gospel. Where is the neighbor in dis
tress, that does not find favor in his eyes!4 "Charity seeketh
not her own"5 — is his spirit. " Bear ye one another's burdens"6 —
is his rule. " The members of the body have the same care one
for another."7 Oh ! for a larger measure of this gracious spirit —
" as the dew of Hermon descending upon the mountains of Israel,"8
upon the church of God !
11. When the scorner is punished, the simple is made wise : and when the wise
is instructed, he receiveth knowledge.
This proverb in substance has been given before,11 as an instruc
tive illustration of the Lord's providential discipline. No stroke of
his rod is without its effect. The blow that strikes one, reaches
two — the scorner for punishment ; the simple for improvement.
If the punishment be without fruit t,o the scorner,10 it reads a lesson
of wisdom to the sitnple, who had been, or were in danger of being,
misled by his evil example.11 Nay — even the man of God learns a
lesson of love mingled with wholesome trembling, from this awful
dispensation. " Thou puttest away all the wicked of the earth
like dross ; therefore I love thy testimonies. My flesh trembleth
for fear of thee ; and 1 am afraid of thy judgments."12
The wise — though already taught of God — through his daily
teaching thankfully receives increasing knowledge.13 Among his
most fruitful lessons are the instructions of the rod — instructions
(mark the difference of the terms) — not punishment. Often does
the teaching rod seal the teaching law. And the well-disciplined
child is ready with his acknowledgments — "Blessed is the man,
whom thou chastenest, O Lord, and teachest him out of thy law.
I will bless the Lord, who hath given me counsel ; my reins also
chasten me in the night season. It is good for me that I have been
afflicted, that I might learn thy statutes."14
i Rom. vii. 15—21, with vi. 12, 16, 17. 2 1 Sam. xxv. 4—11.
3 2 Tim. iii. 2. Tit. iii. 3. 4 Luke x. 31—35. 5 l fjor. xiii. 5.
6 Gal. vi. 2. 7 i Cor. xii. 25, 26. s Ps. cxxxiii. 3.
8 Chap. xix. 25. i° Isa. i. 5. Jer. v. 3. " Ps. Ixiv. 7—9.
i2 Ps. cxix. 119, 120. Comp. Heb. x. 26—31. 13 Chap. i. 5.
14 Ps. xcii. 12; xvi. 7; cxix. 71.

EXPOSITION OF THE BOOK OF PROVERBS. 315
12. The righteous man wisely considereth the house of the wicked: but God over-
throweth the wicked for their wickedness.
The punishment of the wicked reads a lesson not only of love
and trembling, but of wise consideration. Yet many are the per
plexing mysteries of Providence. The righteous man does nol
always see with his right eyes. The prosperity of the wicked
staggers his faith, excites his envy, and induces hard thoughts of
God.1 But when he looks with the eye of faith, he sees far beyond
the dazzling glory of the present moment. He wisely considereth
their house — not its external splendor and appurtenances — but how
it will end. He justifies God, and puts himself to shame.2 "Shall
not the Judge of all the earth do right?"3 Here we rest, until he
shall " arise and plead his own cause," and " with the breath of his
mouth, and the brightness of his coming, destroy"4 the very exist
ence of evil. Meanwhile — when the superficial eye sees nothing
but confusion, let the righteous man wisely consider lessons of
deep and practical profit. The shortness of the prosperity,5 and
the certainty of the overthrow of the wicked ;6 the assurance of a
day of recompense ;7 the contrast of the substance of the godly for
time and for eternity8 — these are the apprehensions of faith. Do
they not marvellously set out the perfections of God, and call to
each of his children — "My son, give glory to God?"
13. Whoso sloppeth his ears at the cry of the poor, he shall also cry himself, but
shall not be heard.
If there were no poor, much of the word of God, applying to their
comfort, and directing our obligations — would have been written
in vain. The obligation implies not only an helping hand, but a
feeling heart ; hearing the cry of the poor with sympathy,9 cheer
fulness,10 self-sacrifice.11 The stopping the ears implies cruelty12
or insensibility ;13 turning away from real and known distress ;14 any
kind of oppression ; beating down " the hire of the laborer"15 beyond
the power of earning the necessaries of life ; and neglecting, so far
as is in our power, to defend them against oppression.16
Sometimes indeed it might be our duty to stop our ears. The
law of God discountenances the trade of begging, with all its pa
thetic cries and appeals.17 To retain therefore the poor in idleness,
however compassionate or self-pleasing the motive, is to encourage
i Ps. lxxiii. 2—14. 2 lb. verses 16—22.
3 Gen. xviii. 25. 4 psa]m ixxlv. 22 ; Ixxxii. 8. 2 Thess. ii. 8.
5 Job xx. 4, 5. Ps. xxxvii. 35, 36.
8 Chap. xii. 7 ; xiii. 3—6 ; xiv. 4 ; xv. 25. 2 Pet. ii. 4—9.
7 Job xxi. 28—30. Ps. lviii. 10, 11. 8 Job xxii. 15—20. Ps. lxxiii. 23^26.
3 Deut. xv. 7—11. Isa. lviii. 6—9. i° Rom. xii. 8. 2 Cor. ix. 7.
u 2 Cor. viii. 1 — 4. Howard's rule — so nobly expounded by his own self-denying
devotedness — is a fine comment on this example — ' That our superfluities give way to
other men's convenience ; that our conveniences give way to other men's necessaries ;
and that even our necessaries sometimes give way to other men's extremities.' See
his Life.
i2 Comp. Acts vii. 37. 13 Chap. xxix. 7. Comp Neh. v. 1—8.
14 Luke x. 30—32. 15 Jam. v. 4. 16 Luke xviii. 2—4.
17 2 Thess. iii. 10.

316 EXPOSITION OF THE BOOK OF PROVERBS.
— if not to participate in — sin. Considerate discretion — not feeling
— should direct our charity.1 Honest distress taxes most of us to
the utmost of our power; considering our responsibility to put out
all that we have— little or much — to the most profitable use. Yet
ever let the withholding of charity be a constraint upon our feeling,
not the indulgence of our selfishness. Count it a privilege, no less
than an obligation, to minister to the poor. Ponder it as conformity
to our Divine Master's spirit and work.2 Consider niggardliness
in giving ; the useless expenses that abridge our power of helping ;
luxuries, while our brethren are starving around us ; restraining
the full extent of what we ought and might give — all this as virtu
ally stopping our ears against their cry. Covetousness and sen
suality harden the heart ; and when the heart is hard, the ear is
deaf.3 This sin was wrongfully charged upon Job.4 But
wherever it be found, the stamp of Divine displeasure is fearfully
marked ;5 and the great day will openly stamp it as the ground of
condemnation.6 And even now — as the selfist's hardness shows no love to God,7
he will find no love from God. " With the same measure that he
meted withal, it shall be measured to him again."8 Did he stop
his ears at the cry of the poor 7 God will stop his ears against
his cry.9 He that would not give a crumb on earth, was denied a
drop of water in hell.10 " He shall have judgment without mercy,
that hath showed no mercy."11 Christian professor! study the
character of thy God — " pitiful, and of tender mercy ;"12 and be like
him. Remember — " bowels of mercies — kindness" are the mark
and ornament of the elect of God.13
14. A gift in secret pacifieth anger : and a reward in the bosom strong wrath.
We have before noticed14 cases of resentment, where a legitimate
and prudent distribution of gifts may quell the storm, and restore
the calm. But a gift in secret implies a perversion;15 else why
should the light be dreaded?16 Both parties are involved in
the guilt. The giver acts as a tempter. The receiver wilfully-
breaks the law of God.17 The passions of men are easily charmed.
Rarely will a covetous man be so angry with his friends, as not to
be pacified with his gift, especially when, given in secret, it tells
no tales. A reward in the bosom to such a man is stronger far
than strong wrath ; and when it has shown its errand, the melting
process is rapidly accomplished.18 Thus is the wounded pride ex
pelled by another ruling passion — avarice ! Who then can excuse
himself in the indolent cry — ' I cannot help my passion or gain any
i Chap. xxix:. 7. 2 Matt. xiv. 14—21. 3 1 Sam. xxv. 10, 11, 36, 37.
4 Job xxii. 5 — 7, with xxix. 16; xxxi. 6, 17 — 20.
5 Chap. xi. 24, 26 ; xxviii. 27. Jer. xxxiv. 10—22. Matt, xviii, 30—34.
6 Matt. xxv. 41—45. 7 i j0hn iii. 17.
™ Luke vi. 38. Comp. Jud. i. 0, 7. 1 Sam. xv. 33.
8 Job xxxiv. 24—28. Zech. vii. 9—13. See Ecclus. iv. 4—6.
-° Luke xvi. 21, 24, 25. » Jam. ii. 13. i2 Ibid. v. 11.
¦3 Col. iii. 12. ii Page 249. i6 Chap. xvii. 23.
i" John iii. 20. « Ex. xxiii. 8. Deut. xvi. 19. 13 Eccl. x. 19.

EXPOSITION OF THE BOOK OF PROVERBS. 317
power over it ?' Secret covetousness cankers many a plausible ex
ercise of forbearance. How do we need a close watch and keeping
of our own hearts, in order to a Christian walk with God !
15. It is joy to the just io do judgment : but destruction shall bs to the workers
of iniquity. It is not that the just does judgment. Conscience may dictate
this — at least externally — while the bias of the heart is on the side
of sin. But it is joy to the just to do it. His rest, purpose, affec
tions — all centre in it. He has as much delight in doing judg
ment, as "the soul of the wicked desireth evil"1 — as his own soul
ever desired it.2 It is joy, but only to the just.3 To the mere pro-
fessor of religion it is conviction — fear ; the service of a slave. He
knows God only as a Master, and conceives of him as a task-mas
ter. He has never known him as a Father, and therefore never
served him as a child. It is this service — is it not — Christian ?
that identifies holiness and happiness, and brings its own rewards
with it, as naturally as heat accompanies fire, and beams flow from
the sun. — Such is its refreshing, its smiles, its income of happiness,
that "the way of the Lord is strength to the upright."4 Was it
not thus with our beloved Lord ? He could say — " I delight to do
thy will, O my God. My meat, that the world knows not of, is
to do my Father's will, and to finish his work."5 Oh ! that the
servant might be in spirit like his Lord !
What then is the gloom and sadness charged upon religion ?
Truly the children of this world have never tasted the clusters of
Canaan. How then can they know their sweetness? Christian !
look up, and be cheerful, for the honor of your God and his gospel.
Live not as if some affliction had happened to you ; but as one
snatched from destruction — as a child of God — an heir of heaven.
Let the world see in you, that the " work of righteousness is peace,"
and " the yoke of Christ is easy ;"6 — nay — that the sharpest sacri
fices for him are sweet ; that there is more pleasure in " plucking
out the right eye" for him, than in using it for sin or for Satan.
And then think further, if this be the happiness amidst all the
clogging hindrances of sin, what will it be, when these hindrances
shall be removed, and we shall serve him without sin forever !7 If
such be the wilderness, what will the Canaan be !
But what know the ungodly of this reality ? Sin is to them a
mockery^ — a sport9 — even a joy.10 But never can it be their solid
joy. It is their weariness — never their rest.11 To the workers of
iniquity belong only vanity and disappointment, ending in destruc
tion.12 Hear the testimony of God — " Destruction and misery are
in their ways, and the way of peace have they not known. There
is no peace, saith my God, to the wicked."13
i Verse 10. 2 Eph. ii. 2, 3. Tit. iii. 3. 3 Ps. xxxii. 11 ; xcvii. 11, 12.
4 Chap. x. 29. 5 Ps. xl. 8. John iv. 32—34. 6 Isa. xxxii. 17. Matt. xi. 30.
7 Rev. vii. 15 ; xxii. 3. 8 Chap. xiv. 9. 8 Chap. x. 23 ; xxvi. 18. 19.
i» Chap. xv. 21. " Isa. xlvii. 13 ; lvii. 10, 20. Jer. ix. 5. '
"Chap. v. 22. Matt. vii. 23. 13 Rom. iii. 16, 17. Isa. lix. 7, 8 ; lvii. 21.

318 EXPOSITION OF THE BOOK OF PROVERBS.
16. The man that wandereih out of the way of understanding, shall remain in
the congregation of the dead.
This seems to describe the fearful and irretrievable ruin of apos
tates.! q0(j nag 0peneci fne way 0j understanding. The wan
dering out of it implies, that the man was once in it ; at least that
he was instructed, and professed to walk in it. The end of wilful
wandering is eternal death. Such was the character and end of
the wicked son of Jehoshaphat ;2 and the rebellious children of
godly Josiah,3 apostates from the religion " received by tradition
from their fathers."
But — not to go to olden times. It is no rare sight to see the
s children of godly parents cast off the privileges of their birth
right, as despised in their eyes. Early instructed in "the Holy
Scriptures ;" instead of " continuing in the things which they have
learned, and been assured of,"4 they have " loved to wander!'5
They have never proved a real apprehension of the substance of
truth — never a just appreciation of its value. The way has been
too strait — too humbling. Novelties have been preferred : self-con
fidence indulged ; self-pleasing delusions cherished ; the want of
godly sincerity has darkened the path ;6 conscientious error, var
nished with external holiness, is readily admitted; and the man,
destitute of a solid scriptural standard, wanders out of the way of
understanding. Wandering indeed is man's fallen nature.7 But light, convic
tion, advantages of instruction, awfully aggravate the responsibili
ty.8 Take care of the first wandering step — whether it may be
in doctrine or in practice. It may fix in a state of apostacy ; like
Bunyan's blinded wanderers out of the straight path, who were
found among the tombs — remaining in the congregation of the
dead. A special mercy will it be, if the wayward wanderer does
not find his last and final remaining among ' the mighty dead,'
" to whom is reserved the blackness of darkness forever."9 " It
had been better for him not to have known the way of righteous
ness, than, after he has known it. to turn from the holy command
ment delivered unto him."10 Let such as he remember, that re
maining among the congregation of the dead shows their charac
ter, their state, and their home ; and that, though they be by birth
Abraham's children, born of godly parents ; yet, wandering out of
the way of understanding, they are out of the way of life^
One can only wish to view such sad apostates, as Faithful and
Hopeful did, with tears gushing out of our eyes, silently pondering.
i Psalm cxxv. 5. 2 2 Chron. xxi. 1, 4—6, 18, 19.
3 lb. xxxvi. 1—17. Jer. xxii. 17—19, 28—30.
4 2 Tim. iii. 14, 15. 5 Jer. xiv. 10. 6 Matt. vi. 23.
7 Isa. liii. 6. 8 lb. xxviii. 12, 13. Comp. Zeph. i. 4—6.
3 Jud. 12, 13. ' Mighty dead.' See Dr. Good's note on Job xxvi. 5. Parkhurst
and most critics consider intensity to be implied. Comp. Isa. xiv. 9. See on chap. ii.
18, page 18, n. 4. Dr. Graves quotes this text with several others in this Book (iv.
18, 19 ; viii. 35, 36 ; xii. 28 ; xiv. 32) in evidence of the knowledge of the future state
under the old dispensation. Lectures on Pentateuch, Part iii. Lect. iv.
1° 2 Pet. ii. 2.

EXPOSITION OF THE BOOK OF PROVERBS. 319
Do they not stand as warnings to us, that we should tremble — yea
— "rejoice with trembling?"1 While we "stand by faith," must
we not remember the needful caution — " Be not highminded, but
fear ?"2 Ever let us combine self-distrust with our Christian con
fidence ; " fearing lest a promise being left us of entering into rest,
any of us should seem to come short of it ;"3 thankful alike for the
warnings to make us fear, and for the encouragements to preserve
us from despondency.
But the great mass are also here described. They never pro
fess ; they never have professed. They know that " wisdom crieth
without," yet they " refuse to hear the voice of the charmer."4
Many will occasionally hear, yet " they go their way, and straight
way forget what manner of men they were."5 Noah's mighty
congregations were of this character ; and they remained in the
congregation of the dead.6 And will not every one, who, with the
opportunities to attain wisdom, refuses, departs, turns away — be
found here — " dead in their trespasses and sins"7 — dead eternally ?
17. He that loveth pleasure shall be a poor man ; and he that loveth wine and oil
shall not be rich.
What then ? are we to have no pleasure ? This were indeed
to drive men from religion. Why — pleasure is the very character
of the ways of God ;8 pleasure infinitely more satisfying " than in
the time that corn and wine increased."9 Are we not — again — to
rejoice in our earthly comforts ? " The living God giveth us richly
all things to enjoy."10 This large flow of happiness is more than
doubled by the rule of " thanksgiving."11 Yet, strange as it may
seem — the way to enjoy pleasure is not to love it ; to live above
it;12 to "rejoice as though we rejoiced not; to use the world, as
not abusing it."13 The man bent upon pleasure — giving his whole
heart and time to the love of it — sacrificing to it all his prudence
and foresight — is surely on the high road to poverty.14 On the
same road is he that loveth wine — under the power of a " mocking
delusion."15 He that loveth oil — one of the most precious fruits of
Canaan16 — may find, that " those who could not live without dain
ties come to want necessaries."17 But the most melancholy sight
in the universe is the man who sacrifices to the love of pleasure
the interest of his immortal soul. Salvation is thrown away as a
' Psalm ii. 11. 2 Rom. xi. 20.
3 Heb. iv. 1. 4 chap. i. 18. Ps. lviii. 5. 5 Jam. i. 24.
6 I Pet. iii, 19, 20. 2 Pet. ii. 5. 7 Eph. ii. 1. 8 Chap. iii. 17.
8 Ps. iv. 6, 7. i» 1 Tim. vi. 17. Comp. Eccl. ii. 26 ; iii. 22 ; ix. 7—9.
ii 1 Tim. iv. 4, 5.
is It is a fine remark of Cyprian's — ' The greatest pleasure is to have conquered plea
sure ; nor is there any greater victory, than that which is gained over our own appetites.'
De bono Pudicitife.
'3 1 Cor. vii. 30, 31.
n Verse 20. The instance of the profligate, v. 10, 11 ; of Sampson, Judg. xvi. 1 — 21 ;
cf the Prodigal, Luke xv. 13 — 16.
15 Chap. xx. 1 ; xxiii. 21.
is Deut. viii. 8 ; xi. 14. Judg. ix. 9. Ps. xxiii. 5. Mic. vi. 15. Hab. iii. 17.
17 Henry in loco. Comp. Isa. xxxii. 9 — 12: xlvii. 8, 9. Zeph. ii. 15. Rev. xviii. 7.

320 EXPOSITION OF THE BOOK OF PROVERBS.
thing of naught.i Fearful indeed is the poverty — the utter — eter
nal ruin of this wilful infatuation. " Woe unto you that are rich ;
for ye have received your consolation! Son! remember! that
thou in thy life-time receivedst thy good things, and likewise Laza
rus evil things ; but now he is comforted, and thou art torment
ed."2 Christian ! you wonder not, that those who know not heaven,
should take their portion on earth. But should not the heirs of
heaven live above the love of earth, having no more sympathy with
the sensual devotee, than with the pleasure of "the sow wallowing
in the mire ?" Mark well the danger and temptation — the need of
unceasing watchfulness, that in the necessary use you keep within
its due measure — the heart loosened here and fixed above.3 For
should you be growing in the love of earthly pleasure, you shall
be a poor man indeed — growing indifferent to prayer ; heartless
and dead to God ; fancying shadows to be substance, and despis
ing the true substance as a shadow. Heavenly pleasures will lose
their sweetness, as earthly pleasures are relished. Keep then
ever before you the witness of your better experience — the empti
ness4 and bitterness5 of the world's pleasures ; the all-sufficiency
of your real portion.6 And shall a man's appetite and poisoned
taste blot out these records— this solemn judgment of experience ?
God forbid !
18. The wicked shall be a ransom for the righteous, and the transgressor for the
upright. The ransom is here spoken of only in a popular sense, as
equivalent, to a substitute.7 God sometimes, for wise reasons, in
volves the righteous in the same judgment with the wicked.
Sometimes the punishment of the wicked is the ordained means of
averting calamity from a righteous nation.8 Often, in the Lord's
retributive justice, the wicked are brought into the very trouble
which they design for the righteous.3 Thus, suffering in their
stead, they are as it were a ransom for them. God may seem in
trouble to " sell his people for naught ;"10 yet "so precious are they
in his sight," that a whole nation shall— if needful for their preser
vation — be given to ruin. Egypt and Ethiopia were thus a ran
som for Jerusalem, when God turned Sennacherib's fury against
them, and warded off the threatened stroke from the sacred city -,11
just as a bait, thrown to a beast of prey, would give opportunity to
the devoted victim to escape. Often does God blind the enemies
of the church to fight among themselves, so that the destined
scourge for his church is turned to another quarter, as if the crushed
i Eccl. xi. 9. 1 Tim. v. 6. 2 Tim. iii. 4. 1 Pet. iv. 3—5.
2 Luke vi. 24 ; xvi. 25. Comp. Ps. xvii. 14. 3 Luke xxi. 34. 4 Eccl. ii. 11.
5 Chap. xiv. 13. 6 Ps. xvi. 5, 6 ; xvii. 15 ; lxxiii. 25, 26.
7 Ps. xlix 7, 8. 8 Jos. vii. 24—26.
3 Chap. xi. 8, and references. See also the first-horn of Egypt given for the deliver
ance of Israel. Ex. xi. 4 — 8 ; xii. 29 — 36.
i° Ps. xliv. 12 ; Comp. Jud. i. 14 ; ii. 8 ; iii. 2, &c.
n Isa. xliii. 3, 4. Ransom, the same word in the original. Comp. 2 Kings xix. 7 — 9.

EXPOSITION OF THE BOOK OF PROVERBS. 321
nation was a ransom — a victim in the stead of the innocent.
However lowering the prospects of the church may be, yet there is
no ground for faintness or trembling for the ark of God. His
promises to his church are not empty sounds, but " the munitions of
locks." " No weapon that is formed against thee shall prosper.
He that toucheth you, toucheth the apple of mine eye."1 The
night may be dark ; but the morn will look forth gloriously.
19. It is better to dwell in the wilderness, than with a contentious and an angry
woman. Another,2 perhaps even a stronger, picture of the misery of domes
tic dissension. It is better to be destitute altogether of the commu
nion of social life, if it must be purchased at so dear a rate, as the
companionship of one, whose contentions will turn every comfort into
bitterness. It is better to dwell, not only " upon the house-top,"
where there might be alleviation, but even in the wilderness;
giving up all social indulgences for desolation, solitude, and even
dangers.3 Oh ! it is the poison in 'the sweetest cup of earth's best
joy,' where " two are joined to each other, and made one flesh ;"4
yet not, "joined to the Lord," arid so " made one spirit."5 The
woman only is mentioned. Yet the disruption is as frequent, and
at least as guilty, from an imperious husband, as from a scolding
wife. Surely our gracious God here teaches his children a lesson
too often neglected to their cost — to put their necks into this sacred
yoke, 'reverently, discreetly, advisedly, soberly, and in the fear of
God.'6 Let them carefully ponder the fact, that a choice influenced
by the fascinations of manners or disposition, by intellect or accom
plishments, if made without reference to godliness, can give no pro
mise of the Divine blessing, or of individual happiness. Often in
deed it issues in a state of degradation, too painful to dwell upon,
into which one or both parties are content to plunge, making them
selves odious for the sake of indulging their angry passions. Nor
does this apply only to the matrimonial yoke. All members of
the family circle, bound together by natural ties, and living to
gether by providential arrangements, may do not a little towards
embittering each other's happiness. The subjects of these uncon
trolled tempers must, however, reap the natural harvest of their
seed sown, and suffer under the mortifying consciousness, that
others recoil from their society, and would readily embrace — if need
be — the alternative of the wilderness, as a welcome change from
perpetual irritation.
' The family,' as Mr. Cecil justly observes, ' is sometimes a fierce
fire. Our family comprehends the greatest portion of our world.
It is to us the most interesting, and therefore is capable of be
coming the most trying, portion.'7 The child of God is bound in-
i Isa. liv. 17. Zech. ii. 8. 2 Ver. 9.
3 See Mark i. 13. " I had rather" — said the wise son of Sirach — " dwell with a lion
and a dragon, than keep house with a wicked woman." Ecclus. xxv. 16. Comp. xxvi.
7, 27. 4 Matt. xix. 5.
5 1 Cor. vi. 17. 6 Marriage Service. i See his Sermon on Hannah.
41

322 EXPOSITION OF THE BOOK OF PROVERBS.
deed to recognize effectual and fatherly discipline in his trials from
the tempers of those around him. Yetjiot less strange the fact,
that even among Canaan's pilgrims, words are often uttered, that
must produce pain; and thus thorns, which our heavenly Father
hath not planted, are strewn in our brother's or sister's path.
Effects still more lamentable are to be traced in impressions made
upon the young, or on others watching the exhibition of such in
consistencies, where better things might have been expected.
The matrimonial " thorn in the flesh" may be a needful chasten
ing, overruled as a preventive against self-confidence,4 and for the
exercise of adorning Christian graces.2 Yet much prayer and for
bearance are required to avoid needless occasion and subjects of
irritation, to keep aloof from the immediate bursting of ungoverned
passion ; to realize present support under this heavy cross, in the
assured prosperity and intense longing for the home of everlasting
peace.3 20. There is treasure to be desired and oil in the dwelling of the wise : but a
foolish man spendeth it up.
i 2 Cor. xii. 7.
3 Hooker's meek endurance of the " continual dropping" (chap. xix. 13) must have
read to George Cranmer and others who witnessed it, a striking lesson on the influence
of practical religion. Buxtorf quoted a Jewish saying — ' How will a man prove his
spirit ? By enduring a bad wife.' When Socrates was asked — ! Why he endured his
wifel By this means' — he replied — 'I have a schoolmaster at home, and an example
how I should behave myself abroad. For I shall' — said he — 'be the more quiet with
others, being thus daily exercised and taught in the forbearing of her.' Homily on Mat
rimony. Chrysostom gives the story, like the Homilists, with a striking application.
Homily on 1 Cor. xi. 16.
3 Is it not a grave question — whether divorces or conventional separations — ^such as
we hear of in the Church of God — are not rather the flinching from, than the enduring
and honoring, the cross 1 The supposition that it is better to dwell in the wilderness im
plies, that the worse alternative of the contentious and angry woman may be appointed.
This was Job's lot. ' The Devil' (as M. Henry observed) ' spared his wife to him, not
only to be his tempter, but his 'tormentor.' Yet did not he put away his matrimonial
cross. The endurance of it was doubtless acomponent part of that patience, whichis com
mended to our imitation, and which was honored with a double increase of family bless
ing. (James v. 11 ; Job xiii. 12, 13.) Our Lord, in restoring this ordinance to its orig
inal strictness of obligation, admits but one exception, thereby excluding every other.
(Matt. v. 32 ; xix. 1 — 9.) According to this rule, an unfaithful wife must be put away
as a sin ; but a contentious wife restrained, and endured as a cross. The Apostle, in dis
cussing the question of casuistry submitted to him (1 Cor. vii. 2 — 5), lays down the gen
eral law, and admits no revulsion of taste or feeling — much less pretence of religion — to
put asunder (save for a time, by mutual consent, and for a spiritual purpose, 5) what
God hath joined together. If in an extremity the unbeliever was suffered to depart (15),
no analogy can be applied from an heathen marriage, where the light of Revelation had
never shown the obligation, to that of Christian professors, where its full force was in
telligently understood, and voluntarily recognized. Constrained providential separations,
where the hearts are in unity, maintain the principle of the bond. But wilful settled
separation rejects the distinct ground, on which the ordinance stands. The woman (save
where the primary law of nature — self-preservation — dictates) is obviously bound by the
same indissoluble tie. (1 Cor. vii. 10.) If on either side it be defended, as avoiding
the open scandal of continual contention ; let the duty of humiliation and mortification
of the sins, which have produced this painful extremity, be instantly and habitually
applied. Let the high offence of the infraction of God's ordinance be deeply pon
dered ; as shaking the foundation of an appointment, expressly framed to " make of
twain one flesh" (Gen. ii. 24; Matt. xix. 5); ordained as a type o'f the unchangeable re
lation betwixt Christ and his phurch (Eph, v. 32); and of which "the Lord, the God of
Israel saith, that He hateth putting away." (Mal. ii. 16.)

EXPOSITION OF THE BOOK OF PROVERBS. 323
To love an earthly treasure is the way to poverty.! Yet we
may thankfully enjoy the prudent gathering, as the fr lit of the
Lord's blessing,2 like the oil of Canaan,3 for refreshment. This is
not the forbidden " laying up for ourselves treasures upon earth"4
— a hoard for selfishness and distrust of God.5 This treasure is
in the house of the wise. For prudence is not worldliness ;6 an
indifference to coming trial is not faith, but foolish simplicity.7
Even the cottage of the godly poor8 often contains this desirable
treasure — the reward of Christian diligence. Yel poor indeed is
the palace, where this is the primary treasure. The Bible with its
stores of unsearchable riches is the grand treasure of man. The
oil of gladness, which it poureth out richly, is his choicest comfort.
Wherever this treasure is pre-eminently prized — this is the house
of the wise — whether it be the prince or the pauper.
Whatever the earthly treasures of the foolish man may have
been, or however obtained, his improvidence is a wide gulf to spend
it up. All goes one way. Drunkenness, wasteful expenditure,
idleness, gambling, devours it all. He serves a master, who will
leave him nothing at the year's end ; and, as the only reward of
his drudgery, will bring him to utter destitution. Such was the
prodigal's course ; yet in the gracious mercy of his Father the
means of changing him from his folly into a better mind, and
bringing him to the house of the wise — a possessor of a treasure
more desirable, than his earthly appetite had ever longed for.9
But there are other foolish men besides the drunkard and the
spendthrift ; and other treasure infinitely more desirable, that is
spent up. Admission to the house of the wise — the opportunity of
thus growing rich in knowledge and holiness40 — what a "price
would it be, in the hands of a fool," had he but " an heart for it."
But the golden moment is lost ; the treasure is spent up. Time
is wasted in reckless frivolity of pursuit in innumerable ways. The
entire absence of an holy aim in his daily employments deadens all
sense of responsibility. He lives only as the creature of the present
moment, with no object worthy of an immortal being — with no
object connected with, eternity. Oh my God ! leave me not to my
own folly, lest I spend up my treasure, instead of trading with it,
and thus enlarging it for my best welfare.
21. He that foiloweth after righteousness and mercy, findeth life, righteousness,
and honor.
Here the desirable treasure is not spent up but followed after
with a distinctness of purpose that shows a perception of its value.
This is the Christian standard — " Not as though I had already
i Ver. 17. 2 Chap. x. 22. 3 See note on ver. 17.
4 Matt. vi. 19. 5 Luke xii. 16—22.
6 Chap. vi. 6—8 ; x. 5. See Gen. xii. 48. 7 Chap, xxii, 3.
8 The original implies a small dwelling (domicilium — not domus, chap. iii. 33).
Treasure and oil are mentioned — first the general term— then one of its valuable items.
A similar idiom may be found, chap. xxii. 7 ; Mark xvi. 7.
8 Luke xv. 13—24. i° Chap. xiii. 20.

324 EXPOSITION OF THE BOOK OF PROVERBS.
attained, either were already perfect. But I follow after."1
Heaven — ¦" the prize of our high calling" — is the bright con
summating object. But righteousness and mercy — all our
obligations to God and man — are the pathway to it — -the meet-
ness for it.2 Holiness must be our daily habit, as well as our
religious service — " in all manner of conversation."3 There must
be nothing at home or abroad, where the man of God is not seen.4
The true evidence of Divine Grace on the heart is the practical
influence upon the temper and conduct.5
But this following after is not the toiling at a daily task ; not a
compulsory law, chaining the conscience against the inclinations
of the will. It is delight, freedom, enlargement ;6 the flow of the
heart filled with fearless love.7
Nor is this following for the sake of the reward. Yet it finds
the reward in its exercise8 — a reward of grace indeed it must be.
For how infinitely is it above our faint and sinful efforts ! He
that followeth, findeth life9 — that which is the life of life — the
treasure of the best happiness ; fellowship with God; the sunshine
of his face ; the enjoyment of his love.40 He findeth righteousness
— a retributive blessing from a God of grace.11 He findeth honor.
For " if any man serve me" — saith our Divine Master — " him will
my Father honor." " To them, that by patient continuance in
well-doing, seek for glory, and honor and immortality, he will ren
der eternal life."12 Then — to depart in the joy of conscious accep
tance — " I have finished my course. Henceforth there is laid up
for me a crown of righteousness."13
Such is godliness, with its faithful and precious promises for both
worlds ! 14 Are they not worth following after ? Yet where —
Christian professor — do we see this strenuous sustained effort — this
plying to the real work of the daily cross — this making a business
of religion ? We look for the picture of men on the stretch ; — all
energy — all pursuit ; nothing diverting from the object ; pressing
all their might with constant urgency in the momentous service.
This high standard of perseverance will only just bring us to the
goal.15 The half-hearted — temporary professor — the creature of
i Phil. iii. 12—14. a Ps. xv. Isa. xxxiii. 15—17; xxxv. 8.
3 1 Pet. i. 15. 4 i Cor. a. 31. Col. iii. 17. Comp. Zech. xiv. 20.
3 Tit. ii. 11, 12. 6 See Psalm lxiii. 8.
? 'The will is in love with those chains, which draw us to God. And as no man
will complain, that his temples are restrained, and his head is prisoner, when it is encir
cled with a crown ; so, when " the Son of God hath made us free," and hath only sub
jected us to the service and dominion of the Spirit, we are free as princes within the cir
cle of their diadem; and our chains are bracelets, and the law is a law of liberty, and
" God's service is perfect freedom ;" and the more we are subjects the more we " reign as
kings;" and the further we run the easier is our burden; and Christ's yoke is like
feathers to a bird, not loads, but helps to motion ; without them the body falls.' Bp.
Taylor. 8 Ps. xix. 11. Isa. xxxii. 17. 8 Chap. viii. 35; xii. 28; xxii. 4.
1° Chap. xv. 9. Isa. Ixiv. 5. John xiv. 21—23.
ii Matt. x. 41, 42. Luke vi. 38. Heb. vi. 10. i2 John xii. 26. Rom. ii. 7—10.
13 2 Tim. iv. 7, 8. " 1 Tim. iv. 8. Comp. Ecclus. iv. 11—14; xxxiv. 16, 17.
18 1 Peter iv. 18.

EXPOSITION OF THE BOOK OF PROVERBS. 325
impulse — instead of the child of faith — though for a while he may
" run well," will utterly fall short.
22. A wise man scaleth the city cf the mighty, and casteih down the strength of
the confidence thereof.
The art of war has always shown the pre-eminence of wisdom
above strength.1 Prudent tactics, or a wise application of courage,
triumphs above mere personal prowess. Joshua's stratagem in
taking of Ai was a proof of military wisdom.2' Solomon seems to
have known of a wise man singly delivering his city from the pow
er of a, mighty king ; a proof of wisdom quite tantamount to the
strength of an aggressor scaling the walls, and thus casting
down its confidence.3 Much more therefore will spiritual wisdom
—the immediate gift of God, overcome difficulties as formidable, as
the scaling of the city of the mighty. A wise calculation of the
cost is eminently serviceable in achieving most important triumph.4
For does not conscious weakness lead to a single dependence upon
God 1 And what difficulties are too great for an Almighty arm ?
" By thee" — said a valiant soldier in the army — " I have run through
a troop ; and by my God have I leaped over a wall."5 " Weapons
of a spiritual, not of a carnal," temper, " are mighty through God
to the pulling down of strongholds,"6 impregnable to the power of
man. All the promises are " to him that overcometh."7 Let the
soldier go to the conflict " strong in the Lord," and " putting on
his whole armour"8 — the triumph is sure. The heavenly city will
be scaled. " The kingdom of heaven suffereth violence, and the
violent take it by force."9
23. Whoso keepeth his mouth and his tongue keepeth his soul from troubles.
How frequently does the wise man remind us of the responsibili
ty connected with the use " of the little member!'"0 Yet as the
test of a sound or unsound religion, can we have it too often before
our eyes?11 How large a portion of this world's ceaseless troubles
may be traced to this prolific source ! It is the unbridled horse,
that brings his rider into fearful jeopardy.12 The mouth has been
opened rashly. The tongue has flowed unguardedly ; and " be
hold how great a matter a little fire kindleth !"13 Our neighbor
i Chap. xxiv. 5, 6. Eccl. vii. 19. 2 Jos. viii. 3—22.
3 Eccl. ix. 13—18. 4 Luke xiv. 31, 32.
5 Ps. xviii. 29. Comp. Ps. cxliv. 1. 6 2 Cor. x. 4.
* Rev. ii. 7, and to all the Apocalyptic churches. 8 Eph. vi. 10 — 12.
3 Matt. xi. 12.
i» Chap. x. 14; xii. 13; xiii. 3; xiv. 3; xvii. 20; xviii. 6, 7, 21.
ii James i. 26. 42 lb. iii. 2, 3, 5.
,3 lb. ver. 5. ' The tongue' — says Bp. Taylor, in his bold imagery — ' is a fountain
both of bitter water and of sweet. It sends forth blessing and cursing. It is sometimes
" set on fire," and then it puts whole cities into combustion. It is unruly, and no more
to be restrained than the breath of a tempest. It is volatile and fugitive. Reason should
go before it; and when it does not, repentance comes after it. It was intended for an
organ of Divine praises. But the Devil often plays on it, and then it sounds like the
screech-owl, or the groans of death. Sorrow and shame, folly and repentance, are the
notes and forcible accents of this discord.' Sermon on the Good and Evil Tongue.

326 EXPOSITION OF THE BOOK OF PROVERBS.
has been injured ; God has been dishonored ; and bitter trouble of
soul has been the fruit.
What then is our preventive from this imminent temptation ?
Cultivate a deep and watchful sensibility. Walk closely with
God. Cherish the tender spirit of his constraining obligations.
Keep the tongue for his service ; asking for his grace at once to re
strain and employ it. i Thus consecrated to God, it becomes " the
glory of man ;"2 not only keeping him from trouble, but elevating
him to fellowship in the ceaseless praises of the heavenly world.
24. Proud and haughty scorner is his name, who dealeth in proud wrath.
And who gave him this name 7 Even he, who " will destroy
the tongue that speaketh proud things ; who have said, " With our
tongue will we prevail ; our lips are our own : who is Lord over
us V'3 See how God loads him with disgrace. Man's rebukes
may be " the curse causeless, that will not come."4 But God's
stamp is indelible. Proud and haughty scorner ! Such is his
name. He may pride himself upon his scorning. But contrast
him with the man, to whom God looks — him that " is poor, and
of a contrite spirit, and that trembleth at my word."5
Look at this vivid picture in Pharaoh — that haughty scorner
bursting out in his proud wrath — " Who is the Lord, that I should
obey his voice I"6 — in Sennacherib — " reproaching and blasphem
ing the Holy One of Israel."7 Hainan meets with an affront. His
proud wrath kindles. He cares neither for God, nor man. The
ruin of his single enemy will not suffice. He must glut himself
with the blood of a whole unoffending nation.6
Scorner is his name. Not an empty name. Never let us
separate the name which God hath given, from the doom which
he hath denounced. " The day of the Lord of Hosts shall be upon
every one that is proud and lofty, and upon every one that is
lifted up ; and he shall be brought low. Behold ! the day cometh,
that shall burn as an oven ; and all the proud shall be as stubble ;
and the day that cometh shall burn them up, saith the Lord of
Hosts, that it shall leave them neither root nor branch."9 Now we
call the proud happy. " But how shall they abide the day of his
coming V'10 Oh ! with such a manifestation of the mind of God —
never think lightly of a proud thought, or a scornful feeling or ex
pression. It may be, that this hateful abomination11 is indulged in God's
own children. Yet he will not wink at this sin, nor spare his rod.
The glory of their name shall be darkened. His frown shall be
made visible. If " Asa's heart was" in the main " perfect with God
all his days," yet for the sin of haughtiness and proud wrath, his
i Ps. cxii. 3; li. 15. 2 lb. lvii. 8. a lb. xii. 3, 4. 4 Chap. xxvi. 2.
6 Isa. lxvi. 2. 6 Ex. v. 2.
1 2 Kings xviii. 35 ; xix. 21, 22, 28. Comp. Chap. iii. 34. 8 Est. iii. 5, 6 ; v. 9.
8 Isa. ii. 12. Mal. iv. 1. io Mal. iii. 15, with 2.
ii Chap. vi. 16, 17; viii. 13; xvi. 5. Comp. Ecclus. x. 12, 13.

EXPOSITION OF THE BOOK OF PROVERBS. 327
sun went down in a cloud.1 "Even our God is a consuming
fire."2 25. The desire of the slothful killeth him : for his hands rfuse to labor. 26. He
coveleth greedily all the day long : but the righteous giveth and spareth not.
Often have the shame and wretchedness of sloth been before us.
Here is the finishing stroke. The desire of the slothful killeth
him. It leads to no effort, therefore to no fruit. " Hope deferred
maketh the heart sicks;"3 and, perpetual vexation frets him to
death.4 ' What he longs for, he does not set his hand to purchase.
But he would rather sit still and starve.'5 He thinks to live by
wishing, not by working.6 Some faint desires he may have to
work. But the effort to " take his hand out of his bosom"7 is too
great. His hands therefore — as if they were given him only to
be folded — refuse to labor. There is no want of physical power and
activity. He could spend his whole time in 'busy idleness.'8 But
for useful labor he has no heart. Meanwhile, with all his inac
tivity, he is a prey all day long to a greedy covetousness ; tanta
lized with insatiable desires ; while the hope of enjoyment, though
not out of sight, yet, from want of exertion, is out of reach. Thus
he dies with his desires in his mouth ; envying those, whose indus
trious diligence enables them to give, and spare not.9
Such is the temporal evil of sloth ; one of the many forms of
moral selfishness, that paralyze alike our energy and our comfort.
But far more ruinous is it in the higher and deeper concern. The
stamp of death is broad and palpable upon the heartless professor.40
We ask — What is his religion 1 He hopes he has a desire ; and
he has often heard, that ' the desire of grace is grace.' Now this- is
true — if the desire be predominant. Faith as it may be in its
first dawn, it "is the day of small things, not to be despised." ll
It is "the smoking flax," which the Saviour "will not quench,"12
but kindle into a flan>e. But if it is always a desire, and no more,
habitually overcome by a contrary inclination ; instead of grace, it
is a delusion — a mere sentimental excitement, to lull the conscience
asleep. ' How can an object, which standeth in a fixed distance
from the nature which it should perfect, be procured by idle
and standing affections ? Those affections must have life in them,
which would bring life after them. Dead desires are deadly de
sires.'13 Take care then of the sluggard's prayer. His desires, in
stead of carrying life in them, are cold things, that strike death into
the soul. Earnest seeking is the test of godly desire.14 No quar
ter will be left unexplored, where we might find our God;15 no
means of grace unimproved, where we might enjoy his presence.16
i 1 Kings xv. 14. 2 Chron. xvi. 10—13. 2 Heb. xii. 28, 29. ' Chap. xiii. 12.
4 Virtutem exoptant, contabescuntque relicta.. Persius. 5 Bp. Hall.
6 Chap. xii. 27 ; xiii. 4 ; xx. 4. Jam. iv. 2. 1 Chap. xix. 24.
8 1 Tim. v. 13. 3 Ps. xxxvii. 26; cxii. 9. Eph. iv. 28. » Rev. iii. 1.
ii Zech. iv. 10. i« Matt. xii. 20.
13 Bp. Reynolds's Treatise on the Passions, chap, xviii.
14 Ps. xxvii. 4. Isa. xxvi. 8, 9. Comp. Ps. xxiv. 6. 15 Job xxiii. 3, 8, 9.
u Isa. Ixiv. 5.

328 EXPOSITION OF THE BOOK OF PROVERBS.
Some will call this active energy legal. But our Lord's com
mand to "labor"! proves that it is scriptural. Whoever does not
strive to come near to the standard, has never really apprehended
it. Whoever desires only, and refuses to labor to be a growing
Christian daily, gives doubtful evidence, whether he be a Christian
at all. Not that the power is in ourselves. But when did God
ever fail to help the sinner's endeavor ? " That thou givest, we
gather."2 Prayer and diligence, dependence and energy, harmon
ize in the Bible ; . however they may be discordant in the crude
systems of man's devising. Divine agency is given, not to excuse
the neglect of human means, but to encourage their improvement.3
What then want we for active service, but the continued exer
cise of faith 1 This gave power at first ; this alone sustains the
power. There is no moment, when the Lord is not giving ; when
he has not bound himself to give by infinite, most loving obli
gations. Deliberately devote yourselves. Put the resolution into
practical form, habit, and place. Make all sacrifices for it. Seize
all opportunities for making it, good. Our work will be our recom
pense ; our laoor our wages. And while the slothful man only
covets for himself, the righteous, in the flowing of the willing heart
lives for the Church. He has to give, and he spares not — " a
blessing in the midst of the land."4
27. The sacrifice of the wicked is abomination ; how much more, when he bring-
eth it with a wicked mindl (in wickedness, Marg.)
This is the repetition of a former proverb5 with additional in
tensity. At no time — under no circumstances — can the sacrifice
of the wicked be acceptable. All the true requisites of holy wor
ship are wanting. There is no heart. The service is therefore
only formality or hypocrisy.' There is no way of access1 — no
"altar to sanctify the gift."8 Therefore it is presumption, self-
righteousness, will- worship.9 There is no "faith, without which
is is impossible to please God."40 The material act — considered in
itself —may be good ; but the corrupt principle makes the sacrifice
a?t abomination.11
How much more — the sin is double — when he bringeth it with
i John vi. 27. Comp. Luke xiii. 24. 2 Ps. civ. 28.
3 Phil. ii. 12, 13.
4 The following exhortations are well worth our pondering — ' Our heart being natur
ally at a distance from God, it is not a single step, that will bring us near to him. Nei
ther will a few minutes of cold prayer suffice to support our souls. — Let us beware of in
dolence. Many are the hours and days we lose on our road to heaven. These days will
soon amount to years ; and we shall be too late at last for the marriage supper. We
should willingly exert ourselves to climb a mountain for the sake of a fine view, or a
pure air. Let us then use all our strength to climb the mountain of Zion, where we
shall breathe a truly vivifying atmosphere, and from whose heights we shall behold the
true Eden, the valley of peace, through which flow living waters, and where the tree of
life flourishes. May the Lord bestow upon us all the necessary will and energy !' Let
ters and Biography of Felix Neff— a most interesting supplement to Dr. Gilly's ' Memo
rial' of a short Life filled up with usefulness, and crowned with glory.
5 Chap. xv. 8. 6 Matt. xv. 7—9. 7 John xiv. 6.
8 Heb. xiii. 10. Matt, xxiii. 19. 8 Gen. iv. 3—5. u Heb. xi. 6.
ii Comp. Mal. i. 7, 8.

EXPOSITION OF THE BOOK OF PROVERBS. 329
a wicked mind ! — as when Balaam brought his sacrifice, that he
might curse Israel ; 1 Saul, in wayward disobedience.2 Absalom and
Jezebel, to cover their treachery ;3 the adultress, as a lulling to her
unwary prey ;4 the Pharisees, as a handle to their covetousness ;s
Antinomian professors, for the indulgence of their lusts !6 What
an abomination must this service be before him, who is " of purer
eyes than to behold evil, and cannot look on iniquity !"7
And yet apparent acceptance is sometimes granted to the sacri
fice of the wicked. God, as the moral governor of the world,
externally rewards actions externally good.8 But never does he
fail to punish the evil principle in those very actions, which are
the subjects of his reward. Our Lord's love of the amiable victim
of self delusion, was the compassion of his humanity, not Divine
complacency ; and fully consistent with holy abhorrence of his proud
rejection of the gospel.9
What then are the wicked to do, rejected1 as they are under the
most favorable circumstances? Shall they lie down in despond
ency, or harden themselves in rebellion?40 Or shall they wait for
better dispositions, and prepare themselves for the gospel? The
door of prayer is their only refuge.11 That door opens the gospel
to them with a free warrant of faith, abundant encouragement,
and sure acceptance.12
28. A false witness (witness of lies, Marg.) shall perish: but the man that
heareth speaketh constantly.
The last clause of th,e proverb seems to fix and restrict the first.
A false witness often becomes so by the culpable habit of thought
lessly repeating, without examination or certain knowledge. A
man may thus do very serious injury to his neighbor's character or
property. It proves a very loose conscience, and an utter want of
that "charity, which covers," instead of exposing, faults.13 It is re
joicing in iniquity, rather than "rejoicing in truth."14 Thin false
witness will certainly be punished by God ;15 and even ' by man he
will be confounded and silenced. No one for the future will re
gard or credit his testimony.'15 But the man that heareth — the
true witness — that speaketh only what he heareth, and is fully ac
quainted with — he speaketh constantly — to conviction. He holds to
his testimony — never contradicts himself. His word, even if it had
been slighted at first, gains more and more credit and authority
when the false witness shall have perished.11
Thus "the faithful and true witness" declared for himself and
his servants — " We speak that we do know, and testify that we
have seen."18 The apostles, to give this solid weight to their testi-
i Num. xxiii. 1—3, 13. 2 1 Sam. xiii. 8—15 ; xv. 21—23.
3 2 Sam. xv. 7—13. 1 Kings xxi. 9—12. Comp. Isa. i.13 — 16.
4 Chap. vii. 14, 15. 5 Matt, xxiii. 14. 6 Jam. iv. 3. t Hab. i. 13.
8 1 Kings xxi. 27—29. 2 Kings x. 29—31. s Mark x. 17—21.
id Jer. ii. 25 ; vii. 10. " Acts viii. 22. is Isa. i. 16—18 ; lv. 6, 7.
13 Chap. x. 12. » Contrast 1 Cor. xiii. 6, 7. 15 Chap. xix. 5, 9.
is Poole in loco. H Chap. xii. 19. 18 Rev. iii. 14. John iii. 11,
42 •

330 . EXPOSITION OF THE BOOK OF PROVERBS.
mony, would fill up the vacancy in their body only from among
those, "who had companied with them all the time that the Lord
Jesus went in and out among them;"i as if those only, who had
heard, would speak constantly. They claimed authority to their
commission, as having heard from the mouth of God, and there
fore being assured of its Divine warrant.2 And indeed this consti
tutes the main power of testimony. A feeble and hesitating tone
is spiritless and ineffective.3 A decided accredited presentment of
truth — speaking constantly — commands conviction. " We believe
and therefore we speak." 4
29. A wicked man hardeneth his face : but as for the upright, he directeth his
way. A hardened face — without shame or blush for sin — is a fearful
manifestation of a hardened heart. Cain standing bold in the
presence of his God, with his hands reeking with his brother's
blood ;5 Gehazi with his fearless lie ;• the Traitor, bearing to be
pointed out by his Master, without visible emotion,7 then afterwards
with unblushing effrontery kissing his sacred cheeks8 — how
hardened must have been their faces in determined wickedness !
The adulteress also, clothing her seductive witcheries with an im
pudent face, stands out before us.9 Sometimes the wicked man,
bent upon his way, hardens his face against the most distinct
warnings and intimations of the will of God. Nothing would hin
der Balaam from his own " perverse way." He even anticipated
the conditional permission of his God, lest it should ultimately
stand in his way.10 Ahab determinately hardened his face against
the clear forbidding will of God.11 Jehoiakim, before his whole
council, set his God at defiance. 12 His people " ran" with the
bravery of madmen "upon the thick bosses of his buckler."13 And
does not sin stand out before us with a brazen face ?14 The drunk
ard reels at noon-day. The swearer pours out his wickedness in the
open crowd. The sensualist " glories in his shame."15 Truly this
is the spirit of Satan. How near to hell ! How awful is the plain
stamp of the seal of wrath \16
Cheering is it to contrast the tender spirit of the child of God.
This is rest indeed — to put ourselves under the Lord's hands, fear
ful of taking one step alone; carefully ordering our steps, lest by
inadvertence, much more by wilfulness, they should bring shame
upon his face.11 Godly simplicity greatly clears the eye of the
soul. Where the heart is set in the duty, there will be seldom
any great difficulty in discovering the path.18 Secret heavenly
direction is engaged.19 An unfixed, unresolved mind gives great
i Acts i. 21, 22.
2 1 Cor. xi. 23; xv. 3, 4. 2 Pet. i. 16—18. 1 John i. 1—3,
8 Comp. 2 Cor. i. 17. 4 lb. iv. 13. 5 Gen. iv. 8, 9.
8 2 Kings v. 25. 7 John xiii. 21—30. 8 Matt. xxvi. 47—49.
8 Chap. vii. 10—13. "> Num. xxii. 20—22, 32.
ii 1 Kings xxii. 3—6, 18—29. i2 Jer. xxxvi. 23, 24.
13 lb. xliv. 16; 17, with Job xv. 25, 26. " Isa. iii. 9. Jer. iii. 3 ; vi. 15.
15 Phil, iii, 19. « Rom. ii. 5. ll Ps. cxix. 5, 6, 80. i8 Matt. vi. 22. 19 Chap. iii. 6.

EXPOSITION OF THE BOOK OF PROVERBS. 331
advantage to the enemy's assault. Here lies the contrast— the
wicked man hardens his face against' God's ordinances. The
godly directs his way by it ; not waiting in indolent passivity for
miraculous leading, but improving ordinary means for the light
upon every step. Temporals as well as spirituals ; trifles as well
as important matters, are brought under the eye of our gracious
God. Child-like confidence brings sunshine and acceptance.
30. There is no wisdom, nor understanding, nor counsel against the Lord. 31.
Tlie horse is prepared against the day of battle: but safely (victory, Marg.) is of
the Lord.
This proverb is not true in the strict letter. All the wisdom and
policy of earth and hell are in active operation. But all is in vain
against the Lord. The history of the Church abundantly proves
this. ' The decrees and counsels of God are firm as adamant —
immoveable, notwithstanding all human machinations ; no more
to be stayed than the course of the sun.'4 Wisdom and under
standing — the best-contrived counsel — when against the Lord —
come to foolishness.2 " He taketh the wise" — not in their ignor
ance, but " in their craftiness ;"3 not when their wisdom was fad
ing, but when it was at the utmost zenith. Ahithophel's counsel
was befooled at the time, when " it was as if a man had inquired
at the oracle of God."4 Pharaoh's counsel to depress the chosen
nation issued in their increase.5 His murderous decree, as a link
in the chain of Providence, nurtured the Leader and Lawgiver of
the people.* Balak's desire to curse Israel was overruled for bless
ing.7 The wise man vainly set up in his darker days his own
wisdom against the declared purpose of God.8 Ahab's project to
ward off the threatened stroke against his life ;9 his determination
to avert the extinction of his family ;10 Athaliah's deep-laid plot to
exterminate the family of David,11 and so to frustrate the Divine
promise ; the enmity against the builders of the temple12 — all this
diversified mass of wisdom, and counsel, and understanding
against the Lord — what was it? — a thing of nought.13 'They
all signify nothing, if they oppose the counsels and* decrees of
heaven.'14 Mark the history of our Lord. It would seem, as if nothing
could have hindered the success of Herod's wisdom and counsel
against his infancy.15 What a combination of wisdom from all
quarters vainly strove to "entangle him in his talk!"16 How near
to failure were the prophecies connected with his death, burial, and
resurrection ! Stoning was the sentence for the charge laid
' Lavater in loco. 2 Ps. xxxiii. 10, 11.
a Job v. 13. 1 Cor. iii. 19. 4 2 Sam. xvi. 23 ; xvii. 7, 14, 23, with xv. 31.
6 Ex. i. 8—12. 6 lb. verses 15—22, with ii. 1—10. ? Num. xxiv. 10.
8 1 Kings xi. 11, 40. 9 lb. xxii. 30—34.
io lb. xxi. 21. 2 Kings x. 1—7. " 2 Kings xi. 2. is Neh. vi.
13 Isa. viii. 11 ; xiv. 27; xivi. 10. " Bishop Patrick. 15 Matt. ii. 8, 16.
is Matt. xxii. 15—46.

332 EXPOSITION OF THE BOOK OF PROVERBS.
against him.1 His burial was appointed among the wicked.2 His
resurrection — so far as man could do — was effectually prevented.3
But God had ordained crucifixion for his death,4 his burial among
the rich,5 his resurrection as the confusion of all their counsel.6
The event proved, that there was no wisdom, nar understanding,
nor counsel against the Lord. 'God's desire is fulfilled by those,
who have the least mind to it. All man's wisdom, while it strives
for masteries, is overmatched.'7
Let us look at that kingdom of Providence — so finely represent
ed by " the wheels full of eyes round about them."8 To deny an
absolute superintending control, is to 'place an idle sceptre in the
hands of Him, who governs the universe.'9 How many movements
baffle alike previous calculation and subsequent inquiry ! effects
for which no adequate cause is producible; anomalies manifestly
intended to remove our eyes from second causes to the First Great
Spring of agency, moving above all, and in despite of all opposi
tion. The raging Dioclesian struck his medal — ' Christianity is
extinguished.' The Great Author brings out from the very fire the
palpable proof, that ' the blood of the martyrs is the seed of the
church.' ' Oh ! the folly and blindness of men, that think to carry
all to their minds, and walk as masters of their own designs, and
never have any serious thought of him, in whose hands both they,
and all their business, and all the affairs of states and kingdoms of
this world, are as a piece of wax, to frame them to what he
pleases !'10 And do not some of us remember with shame our
"striving with our Maker"11 — how long we endeavored to defeat
his purposes of love — until at length we were brought to cast our
weapons at his feet, and to acknowledge that there is no wisdom,
nor understanding, nor counsel against the Lord 7
But — putting away rebellion — beware of vain confidence, scarcely
less displeasing to the Lord. The horse was a forbidden confi
dence in the day of battle.12 The most glorious days of victory
were, when that veto was regarded.13 Declension commenced from
the transgression of the law ; defeat from the very quarter of con
fidence.14 The after-renunciation of this confidence was a time of
gracious acceptance.15 The horse indeed may be legitimately em
ployed as a means of defence. But never let the material of war
fare be our confidence. Use the means, but idolize them not.
They that " trust in them fall." Those — that remember that
safety is of the Lord — "are risen, and stand upright."46 " The
i Lev. xxiv. 16 2 Tsa. liii. 9.
3 Matt, xxvii. 62—66. 4 Gai. jji. 13.
8 Isa. liii. 9. Bp. Lowth. Comp. Matt, xxvii. 57 — 60.
8 Matt, xxviii. 1—15. ' Trapp. Comp. Acts ii. 23, 24; iv. 27, 28.
8 Ez. i. 18.
9 Abp. Magee's interesting Sermon on this text. Works, ii. 354. Comp. Job. xii. 21,
22. Isa. xliv. 25.
¦» Leighton's Sermon on Jer. x. 23, 24. " Isa. xiv. 9. « Deut. xvii. 16.
13 Jos. xi. 6, 9. Jud. iv. 3 — 15. 2 Sam. viii. 4.
14 1 Kings x. 26—28. 2 Chron xii. 8, 9. Comp. Isa. xxxi. 1—3.
is Hos. xiv. 3, 4. « Ps. xx. 7, 8.

EXPOSITION OF THE BOOK OF PROVERBS. 333
horse is a vain thing for safety."1 " The remembrance of the
name of the Lord" was mightier to the young warrior than the
strength of the giant.2 Much more — in the spiritual warfare — let
us have the active exercise of dependence. " Salvation is of the
Lord"3 — free — complete — everlasting — triumphant victory over all
the powers of hell.

CHAPTEK XXII.
1. A good name4 is rather to be chosen than great riches, and loving favor rather
than silver omd gold.
But what is this good name, here commended as a precious
jewel ? Not the name, which the Babel-builders would " make to
themselves."4 Not as Absalom, who reared a pillar to " keep his
name in remembrance," or rather to commemorate his shame.5 It
is not the popular voice. So different, is God's standard from
man's, that to have " all men speak well of us," would be a bad
name !6 So apt are men to " put darkness for light ; and light for
darkness,"5 that the reputation too often serves in the place of the
reality, the false glare for the genuine principle, the shadow for the
substance, the tinsel for the gold. The good name is gained by
godly consistency.8 The possessor is either unconscious of the
gift, or humbled with the conviction, that it is wholly undeserved.
The loving favor connected with it is often seen in early child
hood.40 It was the heavenly seal upon the Pentecostal Christians.1!
And every servant of God values it as a trust and talent for his
Master's service and glory.12
Such is its value, that it is rather to be chosen than great riches,
—than silver and gold.13 A bye-word may be attached to riches.14
Add to which — "They flyaway upon eagles' wings."15 But the
good name " will be in everlasting remembrance."16 And even
now it brings confidence and respect.17 It largely adds to useful-
i lb. xxxiii. 17. Job xxxix. 1 9.
2 1 Sam. xvii. 45. 3 Ps. iii. 8; xxxvii. 39, 40 ; Ixviii. 20. Jon. ii. 9.
4 A name — meaning a good name. See page 253, note 14.
5 Gen. xi. i4. 6 2 Sam. xviii. 18. 7 Luke vi. 26; xvi. 15.
8 Isa. v. 20.
8 Heathen intelligence seemed to have some glimpse of this medium. Agesilaus —
being asked how a good name was to be obtained — replied — ' By speaking the best, and
doing the most upright, things.' Socrates to the same question answered — ' By studying
really to be what you wish to be accounted.'
i° 1 Sam. ii. 26. Luke ii. 52. " Acts ii. 47.
¦2 Neh. vi. 10, 11. Phil. ii. 15, 16; iv. 8, 9. » Comp. Ecclus. xii. 12.
" 1 Sam. xxv. 3, 17, 25.
¦5 Chap, xxiii. 5, with Ps. cxii. 6. Comp. Ecclus. xii. 13; xliv. 13, 14; xlix. 1.
i6 Luke vii. 4, 5. Acts ix. 36 — 39.
ii Gen. xxxix. 4—21 ; xii. 37. Est. ii 9, 15, 17. Dan. ii. 48, 49 ; vi. 1—3.

334 EXPOSITION OF THE BOOK OF PROVERBS.
hess ; gives authority to reproof, counsel, and example ; so that —
if the world cannot love, neither can they despise. Hence the
Christian obligation to be " blameless, as well as harmless, to shine
as lights in the world."1 Hence the honor of "having a good
report of all men, and of the truth itself."2 Hence the qualification
for efficiency in the sacred office — " blameless — having a good re
port of them which are without."3 But how often do the " dead
flies" spoil " the precious ointment !"4 Satan, when he cannot
hinder the instruments, will blemish them, to give currency to error,
to stumble the ungodly and unstable 5
This ornament is too often indiscreetly underrated. ' So long as
my conscience is clear, I care not what the world think or say of
me. Other consciences are not my judges.' Now in resisting the
efforts of the world to turn us aside from the path of duty, 'we may
seasonably comfort ourselves in our own innocency, fly for refuge
against the injuries of tongues into our own consciences, as into a
castle, there repose ourselves in security, disregarding the re
proaches of evil men.'6 But it should be our great care to stop the
mouths of gainsayers ; and while we count it " a very small matter
to be judged of man's judgment," most anxiously to " provide
things honest, not only in the sight of the Lord, but also in the
sight of men."7
Yet precious as this-blessing is, take care it be not purchased at
the expence of conscience. Par better that others should blot our
name, than that we should wound our consciences. ' Two things
there are, saith St. Augustine, whereof every man should be spe
cially chary and tender — his conscience and his credit. But that of
his conscience must be his first care ; this of his name and credit
must be content to come in the second place. Let him first be sure
to guard his conscience well; and then may he have a due regard
of his name also. Let it be his first care to secure all within, by
making his peace with God and in his own breast. That done — -
but not before — let him look abroad, if he will, and cast about as
well as he can, to strengthen his reputation with and before the
world.'8 But that God should register a good name in the annals of the
church3 — "in the book of remembrance10— in the book of life"11 —
Oh ! is not this infinitely above all this world's glory?12 And how
gladly will he own these jewels at the day of his appearing !13
How sure and glorious is his promise to his faithful servant — -" I
will not blot out his name out of the book of life ; but I will confess
his name before my Father and before his angels !"14
i Phil. ii. 15. 2 3 John 12. Comp. Acts xvi. 2. 2 Cor viii. 18.
3 1 Tim. iii. 2, 7; iv. 16. 4 Eccl. vii. 1; x. 1. 5 2 Sam xii. 14.
6 Bp. Sanderson's Sermon on Eccl. vii. 1, § 30.
t 1 Cor. iv. 3, with 2 Cor. viii. 21. Comp. 1 Cor. ix. 15. 2 Cor. xi. 12. 1 Pet. ii. 12.
8 Bp. Sanderson, ut supra, § 23. 3 Matt. xxvi. 6—13. M Mal. iii. 16.
ii Phil. iv. 3. is Luke x. 20. « Mal. iii. 17.
14 Rev. iii. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 335

2. The rich and the poor meet together : the Lord is the maker of them all.
There is great diversity in the several stations and circumstances
of mankind. Yet the difference is mainly superficial ; the equality
in all important matters manifest. The rich and the poor — appa
rently so remote from each other — meet together. All have the
same birth.' All enter the world naked,2 helpless, unconscious
beings ; all stand in the same natural relation to their God ; de
pendent on him for their birth;3 the children of his Providence;*
the creatures of his moral government.5 All are subject to the
same sorrows, sicknesses, infirmities, and temptations.6 "All go
to one place."7 All — " small as well as great — shall stand before
God."8 We meet together on the same level as sinners. All are tainted
with the same original corruption.9 " All, like sheep, have" per
sonally " gone astray ."i° All need alike the same new-birth to give
them life, the same precious blood to cleanse them, the same robe
of righteousness to cover them.11 It is in fact a common need,12 a
common salvation.13 In all these matters the rich and the poor-
are as one — " God is no respecter of persons."14 The difference ap
pears only as the outward garment.15 Yet what a distance it
makes ! The one scarcely hears or knows the, other !
And when redeemed into the family of God, is not every member
of the family our brother ?16 Here then — rich and poor — we meet
on equal standing at the same throne of grace — in the same soul
and body — at the same holy table.17 We communicate to each
other the same blessed hopes, feel the same sympathies, anticipate
the same home.
Nor is this a constitution of accident, or of mechanical arrange
ment. The Lord is the maker of them, all. Not only does he
make us as men ; but he makes us rich and poor.13 Adored be
that infinite wisdom, that has knit the rich and the poor together
so closely in mutual dependence, that neither can live without the
other ;19 neither can say to the other, " I have no need of thee."20
Yet this Christian equality before God does not annihilate the
gradation of rank before men. "The servants under the yoke
must not despise their believing masters, because they are brethren ;
but rather do them service, because they are faithful and beloved."21
i Job xxxi. 15. Mal. ii. 10. Acts xvii. 26. 2 Job i. 21. Ecc. v. 15.
3 Job. xii. 10. Acts xvii. 25, 28. 4 Psalm cxlv. 9, 15, 16.
5 Dan. iv. 35. 6 Heb. xiii. 3.
i Job iii. 19. Ps. lxxxix. 48. Eccl. ii. 16 ; iii. 20 ; vi. 6 ; ix. 11. Heb. ix. 27.
8 Rev. xx. 12. 3 Gen. v. 3. Job xxv. 4. Ps. Ii. 5. 1° Isa. liii. 6.
ii Rom. iii. 21, 22.
is In the ordinance of redemption all were to give alike, as an acknowledgment of
equal need. Ex. xxx. 15.
¦3 Jude 3. u Acts x. 34. Job xxxiv. 19. ,5 Luke xvi. 19, 20,
i6 Gal. iii. 28. Col. iii. 11. This is implied in the rebuke, Jam. ii. 2 — 5.
« 1 Cor. x. 17 ; xii. 13. i8 1 Sam. ii. 7. w Eccl. v. 9.
20 1 Cor. xii. 21. si 1 Tim. vi. 1, 2.

336 EXPOSITION OF THE BOOK OF PROVERBS.
, Could men continue in equality of rank, for a single day ? Differ
ence of mind and talents, industry, self-denial, providences, would
shake the balance before the morning was gone. God never meant
to level the world, any more than the surface of the earth. The
distinction of rich and poor still remains in his appointment, and
all attempts to sink it must end in confusion. To each of us are
committed our several talents, duties, and responsibilities both to
God and man. Let each of us therefore be given to our own work,
and "abide in our calling with God."1 "Let the brother of low
degree rejoice, in that he is exalted ; but the rich, in that he is made
low."2 Soon shall we all be one family in our Father's house — to
" go out no more."3
3. A prudent man foreseeth the evil, and hideth himself: but the simple pass on,
and are punished.4
God has not given to us the knowledge of futurity. This would
only have encouraged presumption. But he has given us pru
dence, naturally foreseeing evil, and forecasting the most effectual
means of deliverance. David was thus directed to hide himself
from Saul;5 Elijah from Jezebel.6 The disciples were taught to
flee from impending evil.1 Paul repeatedly hid himself from
threatened destruction.8 Even our Divine Master acted on this
rule oi prudence,9 ti41 his hour was come.10
But to apply this rule to spiritual evils foreseen — "Noah, moved
with fear, prepared an ark for the saving of his house."11 Josiah
endeavored to ward off the threatened judgment by humiliation
before God.12 Paul "labored" for the covering of present accept
ance ; foreseeing the tremendous evil of "appearing" unsheltered
"before the judgment-seat of Christ,."13
Not that the prudent man is gifted with supernatural knowledge.
He only uses the discernment which God hath given him. He re
gards the signs of the times. He studies the word of God in refer
ence to coming judgment ; and he acts accordingly. To walk
carelessly in the midst of evil is reckless folly. We cannot "stand
by faith" only, but "by faith" balanced with fear;14 yet not the
fear of bondage and scrupulosity, but of care, watchfulness, and
diligence.15 In such a path as ours — guilty, wandering, tempted,
afflicted, dying, does not common — at least does not Christian —
prudence, show us our need of an hiding-place 7 Except we
seek one in time, we are lost for eternity. Did we but realize the
huge mass of guilt lying upon us, and the infinite wrath that for
that guilt hangs over us, could we rest in an unsheltered state ?
Should not we tread upon all that lies in our way to run to shelter?
i 1 Cor. vii. 24.
2 James i. 9, 10. 3 Rev. iii. 12. » Chap, xxvii. 12.
5 1 Sam. xx. 19 ; xxiii. 19 — 21 ; xxvi. 1. 8 1 Kings xvii. 3 ; xix. 3.
1 Matt. x. 23 ; xxiv. 15—18. 8 Acts ix. 23—25; xvii. 14; xxiii. 17.
8 Mark iii. 6, 7. Luke iv. 29, 30. John viii. 59 ; x. 39. i» Matt. xxvi. 47—57.
ii Heb. xi. 7. i2 2 Chron. xxxiv. 21, 26—28. 13 2 Cor. v. 9, 10.
" Rom. xi. 20. 15 Heb. iv. I, 11.

EXPOSITION OF THE BOOK OF PROVERBS. 337
Coming judgments there may be. But set our face towards our
hiding-place. God will undertake for our dangers. Nay — does
not his most loving voice, point to a shelter in himself — in his own
perfections ? — " Come, my people ; enter thou into thy chamber,
and shut thy door about thee ; hide thyself, as it were for a little
moment, until the indignation be overpast."!
Very different is the course of the simple.2 Devoid of all pru
dence ; foreseeing no evil ; fearing none ; given up to their own
ways, and reckless of all consequences, they pass on and are pun
ished, by their own folly.3 Oh ! many such are there, who,
" when the Lord's hand is lifted up, will not see ;"4 who will not
hear the distant thunder, betokening the approaching storm ; who
in their fancied security laugh at those, who are preparing for an
evil day ; laugh even on the brink of that destruction, which —
unless Sovereign grace interpose — will make them wise too late.
4. By (the reward of, Marg.) humility and the fear of the Lord are riches,
honor, and life, (lives, Marg.)
Who then will say — " It is vain to serve God ?"5 Riches, honor,
and life to enjoy them — such an accumulation and completeness
of happiness ! — all belong to his service. But observe the two
marks of his ways, humility and the fear of the Lord. Humility
is not the mere meekness of modesty.6 This, though a lovely
temper is not a Christian grace. Nor is it the servility of the hy
pocrite for his own selfish ends ;7 or the temporary conviction of
external humiliation.8 We may easily distinguish the genuine
principle by its accompaniment — the fear of the Lord — that blessed
holy reverence, which none but his children feel, and which, while
it represses presumption, establishes humility. A just apprehen
sion of God will always lay us in the lowest dust before him. The
contrasted sight of his majesty with our meanness, of his holiness
with our defilement, constrains the cry from one — "Behold ! I am
vile; I abhor my self"9 — from another — "Woe is me, for I am un
done."40 Humility is thus the truest, glory. The most humble is
the most triumphant Christian. Depressed indeed he may be ; yet
is he highly exalted. Riches are his — both of grace and of glory.
None can deprive him of them.11 Honor is his — the true fruit12 —
the gracious reward13 — oi humility — high and glorious; the title
and present privilege of a child of God — " an heir of God, and joint-
heir with Christ."14 Life is his15 — 'wes— every kind of life — not
natural only, but spiritual and eternal ; life with the Father and
the Son, now " hid with Christ in God ; and when Christ, who is>
i Isa. xxvi. 20. a Chap. xiv. 15, 16.
3 Chap. vii. 7, 22, 23; ix. 17, 18. 4 Isaiah xxvi. 11.
5 Ma|, iii. 14. 6 1 Sam. x. 22. '2 Sam. xv. 5.
8 1 Kings xxi. 27. 9 Job xl. 4 ; xiii. 5, 6. » Isa. vi. 5.
u Chap. viii. 18. " Chap. xv. 33; xviii. 12. 13 Luke xviii. 13, 14.
14 Rom. viii. 16,17.
is Chap. xix. 23. Ps. xxii. 27. Comp. Ecclus. i. 11, 12, 18; ii. 8, 9; xl. 26, 27.
43

338 EXPOSITION OF THE BOOK OF PROVERBS.
our life, shall appear" — then to be manifested in all its fulness of
everlasting joy.4 Shall we look then beyond the narrow limit of
time, and search what is the character of the heirs of glory? "He
will beautify the meek with salvation. Blessed are the poor in
spirit ; for theirs is the kingdom of God."2 Thus glorious is the
end of this lowly path of humility and godly fear !
5. Thorns and snares are in the way of the froward : he that doth keep his soul
shall be far from them.
A forcible image to show, that nothing stands so much in a
man's way, as the indulgence of his own unbridled will. The man
who is most perversely bent on his purposes, is most likely to be
thwarted in them. He thinks to carry all before him ; whereas his
frowardness makes thorns and snares for his way.3 'He is as a
man on all sides encompassed with thorns and snares. His stub
bornness brings him into infinite perplexities, out of which he can
find no issue.'4 Sarah,5 Jacob,6 Balaam,7 found the way of the
froward full of hindrance and entanglement. A special mercy is
it, when the thorns embitter the way, and bring the froward sin
ner as an humbled child, asking and seeking the road to his father's
house.8 If there be difficulties in the ways of God, are there none
in the ways of sin ? A fair balance would prove, which yoke —
which burden — is the more " easy and light." The stings of con
science ; the rebukes of Providence ; the disappointment of the
cherished desires, the tyrannical power of lust — all tend to make
" the way of transgressors to be hard."9 Nay — not the world only
¦ — but even the holy Gospel, is made a snare in the way of the
froward. Such are " the depths of Satan'"0 and his devices, that
he " turns the grace of God into lasciviousness," and the occasion
or excuse of sin !
Here then lies the security of a close walk with God. An hum
ble submission to the Lord ; desiring nothing so much as conform
ity to his will ; dreading nothing so much as being left to our own
waywardness — thus keeping our soul, we shall be far from the
thorn and snares of the froward.11 We shall '' make straight" and
safe — if not smooth — " paths for our feet," and " all our ways shall
be established.'"42 " He that is begotten of God keepeth himself, and
that wicked one toucheth him not,"i3
6. Train up14 a child in the way he should go : and when he is old, he will not
depart fron it.
i Col. iii. 3, 4. 2 Ps. cxlix. 4. Matt. v. 3.
3 Jer. xxiii. 12, 13. Jud. ii. 2, 3. 4 Bishop Hall.
6 Gen. xii. 10—20 ; xvi. 1—6; xx. 2—14. 6 Ibid, xxvii.
' Num. xxii. 22—32. 8 Luke xv. 12—20.
8 Chap. xiii. 15. i» Rev. ii. 24. 2 Cor xi. 14.
n a. m. iii. 8; vi. 1. Jude 4. i2 Heb. xii. 12. Chap. iv. 26. « 1 John v. 18.
14 There is i considerable difference in the translation of the original word ; but all
coming to the su.ie point. All commentators stamp it as a most significant term — Imbue.
Schultens. Geier — ' gives it the first dip, dye, seasoning.' Initia — ' Begin the first in-

EXPOSITION OF THE BOOK OP PROVERBS. 339
The hopes of at least two generations hang upon this most im
portant rule. How can we look on a child without thoughtful anx
iety? An existence is commenced for eternity. No power of earth
or hell can crush it. The whole universe does not afford an ob
ject of deeper interest. It is an " arrow in the hand of a mighty
man"— a most powerful instrument of good or evil, according to
the direction that is given to it.1
Every thing depends on his training. Two ways lie before
him — the way in which he would go — headlong to ruin, and the
way in which he should go — the pathway to heaven. The rule
for training implies obliquity ; else he would not need it. A
young and healthy tree shoots straight upwards, and instead
of putting forth crooked and deformed branches, gives promise of a
fine and fruitful maturity.
Begin the training of the child, as Hannah did, with his dedi
cation to God.2 This done — train him as God's child — entrusted
to your care, asking guidance from day to day — " How shall we
order the child, and how shall we do unto him ?"3 Train him as
a baptized child, in the principles of his baptismal engagements.
Pray for him. Teach him to pray. Instruct him " from a child
in the Holy Scriptures" as the sole rule of faith, and directory of
conduct."4 Never was this training so momentous. From a de
fect here many young persons are tossed to and fro in every vacil
lation of error ; and the anxious attempt to set them right we find
to be — ' building, where there is no foundation, or rather, where
there is not so much as ground to build upon.'5 In fact, the mind
— abhorring a vacuum — must have some notions. And the alter
native is not between sound principles and none ; but between
wholesome truth and those crude or poisonous errors, which the
subtle enemy is ever ready to inject, and the corrupt heart equally
prepared to receive. Nor let the formation of sound practical
habits, diligence, industry, and self-government be forgotten. Let
the child be trained, as the soldier under arms, to endurance, order,
and subjection.
Wisely does Solomon direct us to begin at the mouth or entrance
of his way6 — at the first opening intelligence. The more early
the training, the more easy the work, and the more encouraging
the results. It is a matter of experience, that what is early learnt.
struction — lay the groundwork — the first stone.' Instrue. This is substantially the mar
gin ; — catechise — like Abraham's servants — instructed (catechised, marg.) alike in the
art of war and in the fear of God. Gen. xiv. 14; xviii. 19. The word elsewhere con
veys the idea of dedication to the service of God. (Comp. Deut. xx. 5. 1 Kings viii.
6. 2 Chron. vii. 5 ; title to Ps. xxx.) In this view a judicious expositor conceives the
illustration may be thus — ' As a house, altar, or temple, newly built, and not yet profaned,
is fitted by certain rites and sacrifices for its future use ; so a child, as a rlewly-formed
edifice, is fitted by a certain course for the service and the church, and his heart is mads
meet as an habitation of God, and the temple of the Holy Ghost.' Geier in loco.
i Psalm cxxvii. 4. 2 1 Sam. i. 28. 3 Jud. xiii. 12.
4 2 Tim. iii. 15. Comp. the Wise Man's own Training, chap. iv. 3, 4.
5 South's Sermon on the text, vol. v. 1.
6 Heb. See Schultens, and the general voice of critics.

340 LXPOSITION OF THE BOOK OF PROVERBS.
is most tenaciously retained. It stands the frictiorl of time with
the least injury. Far better, instead of waiting for the maturity
of reason, to work upon the pliability of childhood.1 The gardener
begins to graft in the first rising of the sap. If the crooked shoots
of self-will and disobedience are not cut off, their rapid growth and
rapidly growing strength will greatly increase the future difficulty
of bending them. Present neglect occasions after risk and per
plexity. We may begin our work too late, but we can scarcely
begin it too soon.2 If the child be too young to teach to read, he
cannot be too young to teach to obey. Never let the watchfulness
to check the buddings of evil, and to cherish the first tenderness of
right feeling, be relaxed. The ceaseless activity of the great ene
my teaches the value of early training. Be beforehand with him.
Pre-occupy the ground with good seed, as the most effectual exclu
sion of his evil tares.3 Be at the mouth of the way with whole
some food, ere he has the opportunity of pouring in his " bread of
deceit ;" ere nature is hardened by the habits of sin — brutalized
by familiarity with vice.
But this training must be practical. The mere talk to a child
about religion, without bringing it to bear upon his loose habits,
and self-willed tempers, is utterly ineffective. Here also lies the
momentous weight of Christian consistency. If the child hears of
godliness, and sees but wickedness, this is bringing him bread with
one hand and poison with the other; 'beckoning him with the
hand to heaven, and at the same time taking him by the hand,
and leading him in the way to destruction.'4 Who would receive
even the choicest food from a leprous hand ! Neglect is far better
than inconsistency ; forgetfulness, than contempt of principle. A
chili is influenced by the eye more than by the ear. He is ready
to look out for apologies for his own faults ; and their discovery in
parental example will harden him in infidelity or ungodliness.
This is indeed a work of watchful anxiety, attended with painful,
and often long-protracted exercise, of faith and patience. Who
could hold on in it, but for the Divine support of the parental
promise — When he is old,, he shall not depart from it. The man
will be, as the child is trained. Education is utterly distinct from
grace. But — when conducted in the spirit, and on the principles
of the Word of God — it is a means of imparting it. Sometimes

I The Heathen moralists seem well to have understood the subject. Horace — after
alluding to the early discipline of the colt and the hound — applies it —
— — ' Nunc adbibe puro
Pectore verba, puer : nunc tu melioribus offer.
Quo semel est imbuta recsns, servabit odorem
Testa diu.' « Epis. 1. i. ii. 64—69.
 ' Adeo in teneris consuescere multum est.'
Virg. Geor. ii. 272.
1 Udum et mode lutum es ; nunc, nunc properandus, et acri
Fingendus.sine fine rota..' Persius. Sat. iii. 23.
a See Eccl. xi. 6. Isa. xxviii. 9, 10. Lam. iii. 27. 3 Matt. xiii. 25— 98.
* Abp. Tillotson's Sermons on Education.

EXPOSITION OF THE BOOK OF PROVERBS. 341
the fruit is immediate, uniform, and permanent to the end.1 But
often " the bread cast upon the waters of the covenant is found"
not till " after many days"2— perhaps not till the godly parent has
been laid in the grave.3 Yet the fruit, though late, will not be the
less sure.4 The child may depart when he is young. But when
he is old — in after years — smothered convictions will bring back
the power of early impressions. The seeds of instruction will burst
forth into life.5 He will find it " hard," in a course of sin, " to kick
against the pricks."6 The scriptures early fastened on his memory,
will force themselves upon him with many a sharp and painful
struggle. Conscience will disturb his pleasures, and embitter the
sweetness, which he had found,. or fancied that he had found, in
his sins. The remembrance of his father's house brings the pro
digal " to himself," and he comes home with shame in his face,
tears in his eyes, and godly sorrow in his heart.7
Cultivate, then, the exercise of parental faith ; trusting — not, to
what we see, but to what God has promised ; like our father Abra
ham — " against hope, believing in hope."8 Expect the fulfilment
of the parental promise, as confidently as any other free promise of
the gospel.9 Exercise faith in the full energy of Christian diligence,
i 1 Sam. i. 28; ii. 2; xii. 2, 3. Comp. Ps. xcii. 13—15. « Eccl. xi. 1.
3 2 Chron. xxxiii. 11 — 13. 'It is no small mercy,' said Mr. Flavel, alluding to this
case, ' to have thousands of fervent prayers lying before the Lord, filed up in heaven fop
us.' Fountain of Life, Sermon xx.
4 Hab. ii.,3.
5 Timothy was instructed as a child, but not converted till adult age. Comp. 2 Tim.
iii. 15, with 1 Tim. i. 2.
6 Acts ix. 5. t Luke xv. 17 — 20. 8 Rom. iv. 18—20.
9 Such as John vi. 37 — couched in the same grammatical terms — a promise connected-
with a duty, as the encouragement to the duty — "Him that cometh — he that traineth; in
no wise cast out — will not depart." Yet the latter is often considered a genera] promise,
admitting of various and indefinite exceptions. The other is "Yea and Amen." But
we might ask — How can we loosen the ground of one promise, without shaking the
foundation of all T And do not admitted exceptions in the educational promise give oc
casion to many an exercised Christian to find his own exception in the Gospel promise 1
We fully concede that, here the ground is more clear to the exercise of faith. We have
the demonstrable certainty of the work of the Son, the faithfulness of the Father, and
the agency of the Spirit, drawing the "given to come" (vv. 37, 44, 65) — the compact of
the Eternal Three unchangeably fulfilled. In this parental promise the manifestly im
perfect training of the parent, and the wanton rebellion of the child, obscures the' ground
of faith to our vision. But this touches only the apprehension of the ground, not the
ground itself. If the performance of the parent's duty in the one promise were as cer
tain, as the work of God in the other, would not the assurance of the promise in both
cases be equally firm"? We cannot indeed anticipate an universal fulfilment of the prom
ise. Yet, as believers in the inspiration of Scripture, we are bound implicitly to receive
it. Is it not far safer and more satisfactory to take all the promises of the Bible upon the
same ground 1 The cases that appear to contravene the educational promise may be
fairly explained. Not that the promise is falsified, but that the Lord's time of fulfilment
is not yet come. Or — has not some important element of education been omitted 1 Has
not some disproportion of one or other part of the system hindered the efficiency of the
whole'! Has instruction and discipline been always accompanied with prayer and faith'!
Or has prayer been always confirmed by consistent practice 1 Does not man's indolence,
self-indulgence, unbelief, unfaithfulness to the conditions implied, wither the blessing!
While Abraham — training up his family for God— shall find him " faithful that hath
promised" (Gen. xviii. 19, with Heb. x. 23) the Elis and the Davids — good men but
bad parents — (1 Sam. iii. 13 ; 1 Kings i. 6) shall know " God's breach of promise."

342 EXPOSITION OF THE BOOK OF PROVERBS.
and in the patience of Christian hope. Leave God to accomplish
his own gracious will. If his Sovereignty reserves the time and
means to himself, his faithfulness secures the promise to us, which
is, and ever must be, " Yea, and Amen" — " I will be a God to thee.
and to thy seed after thee. I will pour out my Spirit upon thy
seed, and my blessing upon thine offspring."!
This is faith — the reward of faith — of those who make the sal
vation of the soul the primary object of education. The mass of
mankind deal with their children as if they were born only for the
world — ' Must they not be like others, to make their way in the
world ?' Thus they fearlessly bring them into contact with the evil
around them, set their feet in the " broad road of destruction," and
bid them go on with the rest. In all important matters they edu
cate them consistently for time, not for eternity. They concentrate
their grand interest on matters in which the soul has no concern ;
accomplishments or scholarship, not godliness ; refinement of taste
and manners, not soundness of faith. Need we say that this is an
education without God — without his promise — without rest ? The
parents of such children, and the children of such parents, are alike
objects of compassion. Eternity will bring a solemn account to both.
7. The rich ruleth over the poor, and the borrower is servant to the lender.
" The rich and the poor meet together^'2 for mutual sympathy
and helpfulness ; yet God has appointed one to rule and the other
to submit. And this gradation of rank in all its forms, involves dis
tinct obligations to be carefully sought out and followed. Subjec
tion, on the one hand, is cheerfully acknowledged as God's own or
dinance ; while the sense of responsibility is enlarged on the other.
The rule applies to all the domestic relations between dependants
and superiors. Yet let it be the rule of order, not of pride, caprice,
or selfishness. And especially, when exercised over young persons
of refined minds and education, let dependence be soothed by " the
hand of kindness," elevating them to an high rank far above the
menials of the house. The golden rule of love will diffuse Christian
happiness without disorder or compromise of obligation.
Too often, however, it is a rule of harshness.3 And, indeed,
without a practical submission to God's rule over us, we can scarce
ly be trusted with power over our fellow-men. Obligations — such
as that of the borrower to the lender — often forces the depend
ent to a servile bondage. Man becomes an alien to his brother ;
the victim of his gratification, not the object of his sympathy.4
(Num. xiv. 34.) It is too deep for man to reconcile the absolute election of God with
weak, imperfect, unfaithful fulfilment of duty. Nevertheless in all cases — " Let God be
true, and every man a liar." (Rom. iii. 4.)
i 2 Cor. i. 20. Gen. xvii. 7. Isa. xliv. 3—5.
2 Verse 2.
3 Chap, xviii. 23. Amos ii. 6; iv. 1 ; v. 11, 12; viii. 4 — 6. James ii. 6; v. 4. Comp.
Ecclus. xiii. 19.
4 2 Kings iv. 1 . Neh. v. 3 — 5. Matt, xviii. 25, 29. Compare the blessing, Deut. xv.
6 ; xxviii. 12.

EXPOSITION OF THE BOOK OF PROVERBS. 343
Very important is it to maintain an independence of mind, quite
distinct from pride, which elevates far above doing or conniving at
evil, for the sake of pleasing a patron. Many have been forced to
great entanglement of conscience — perhaps to vote contrary to their
conscience — rather than lose the great man's smile. This is a tyr
annizing rule of the rich over the poor — thus to make them the
creatures of their own will. Shun, therefore, that proud independ
ence, which scorns the kindly offer of needful help. But avoid all
needless obligations. ' Sell not your liberty to gratify your luxury.'1
If possible " owe no man anything but love." ' Guard against that
poverty, which is the result of carelessness or extravagance. Pray
earnestly — labor diligently. Should you come to poverty by the
misfortune of the times, submit to your lot humbly ; bear it pa
tiently ; cast yourself in childlike dependence upon your God.'2
8. He that soweth iniquity shall reap vanity: and the rod of his anger shall fail,
(with the rod of his anger he shall be consumed, Marg.)
The seed-time and harvest furnish a striking scriptural image,
full of practical use.3 They are linked together in the spiritual,
not less than in the natural, world. The harvest is according to
the seed.4 Such is the transcendant dignity and worth of the soul,
that eternity is stamped upon all its actions. Every thought — every
principle (is not this a solemn recollection ?) — is a seed for eternity,
issuing in an harvest of eternal joy or " desperate sorrow." The
wise man only adverts to the latter harvest. All experience and
observation testify to the fact, that the diligent perseverance of the
ungodly sower can only end in vanity— in utter and eternal dis
appointment.5 The connexion, however, of the two clauses of the Proverb may
intimate, that the iron rod of the rich ruling over the poor — fol
lowing the dictates of selfishness — will insure disappointment.
Their abused power will shortly fail, and they will reap only the
harvest of their injustice. Often may oppressors prosper for a time.
God may use them as his chastening rod. But the seed-time
of iniquity will end in the harvest of vanity, and when they have
done their work, the rod of their anger shall fail. Such was Sen
nacherib in olden time.6 Such was Napoleon in our own day.
Never has the world seen so extensive a sower of iniquity — never
a more abundant harvest of vanity. A fearful rod of anger was
he to the nations of the earth. But how utterly was the rod suf
fered to fail, when the purpose was accomplished ! Despoiled of
empire — shorn of greatness — an exiled captive — such is not the
harvest from God's seed ! " A sure reward "7 — not of vanity, but of
substantial everlasting joy.8 Here may we " sow bountifully, that
we may reap also bountifully !"9
i Henry in loco. 2 Geier in loco.
a Ps. cxxvi. 5, 6. Hos. x. 12. Matt. xiii. 3, 24—30. 4 Gal. vj. ~lt a
5 Job iv. 8. Rom. vi. 21. 6 Isa. x. 5—12, 24, 25; xxx. 31. Comp. Zech. x. 11.
i Chap. xi. 18. " Ps. cxxvi. 5, 6. 3 2 Cor. ix. 6, 9.

344 EXPOSITION OF THE BOOK OF PROVERBS.
9. He that hath a bountiful (is good of, Marg ) eye shall be blessed : for he
giveth of his bread to the poor.
The heart often looks out at the eye.1 The bountiful or good
eye is contrasted with " the evil eye."2 This man can look with
indifference on distress,3 satisfy himself with the heartless expres
sion of good-will,4 and find many reasons for withholding his char
ity. But the man of a good eye delighteth in contriving acts of
kindness.5 He not only relieves what is brought before him, but
he looks out for objects, and looks pleasantly on them. Nehemiah
was a bright example of this bountifulness. Instead of using his
ample power for his own aggrandizement, he spent his substance
in feeding the people at his own table — giving of his bread to the
poor.6 His great work required a large heart. And such a heart God
had given him. Ever remember — Christian — that sacrifice — not
convenience — is God's acceptable service. Giving of our bread —
letting the poor share with ourselves.7 Nor must it be wrung from
us by importunity. " God loveth a cheerful giver."8 His " charge
is, that we be ready to distribute, willing to communicate."9 This
is his own pattern of bountifulness. " He openeth his hand, and
satisfieth the desire of every living thing. He giveth to all liberal
ly, and upbraideth not."10 We are only the stewards of his bounty.
Of our property — whether it be little or much — we must be ready
to say — " We are not our own."11 But mind that the motive be
higher than the mere gratification of kindly feelings. Cherish
carefully godly simplicity. ' Let your light shine before men for
your Father's glory. '"1S But "take care that you give not your
alms before men to be seen of them, otherwise you have no reward
of your Father which is in heaven."13
This bountifulness is a privilege which earth possesses above
heaven. Many a rich blessing is sealed to it ;14 and the man that
shows it " hath a continual feast," because his objects are always
before him. Man will bless it. according to his ability ;15 and when
" they cannot recompense thee, thou shalt be recompensed at
the resurrection of the just ;"16 when ' one good work done for God
will be seen' — as Luther says — ' to show more glory than the whole
frame of heaven and earth.' It is the power of his grace, the fol
lowing of his pattern, the reflection of his image, the " shewing
forth of his virtues."17

i Luke x. 33—35. 2 Chap, xxiii. 6. Deut. xv. 9 ; xxviii. 54, 56. Matt. xx. 15.
3 1 Sam. xxv. 3, 10, 11. Luke x. 31, 32; xvi. 19— 21. « James ii. 15, 16.
6 Isa. xxxii. 8. 6 Neh. v. 16—18. ' Comp. Job xxxi. 17.
8 2 Cor. ix. 6, with Deut. xv. 10. 3 1 Tim.vi. 17, 18.
i» Ps. cxlv. 16. James i. 5. " 1 Cor. vi. 19, 20. i2 Matt. v. 16.
13 Ibid. vi. 1—3 ; xxv. 34—40.
" Deut. xv. 10. Isa. lviii. 10, 11. Matt v. 7. Comp. Ecclus. xxxi. 23, 24,
15 Job xxix. 11 — 13; xxxi. 16 — 20.
16 Ps. xii. 1, 2. Luke xiv. 14. 1 Tim. vi. 19.
17 1 Pet. ii. 9, marg.

EXPOSITION OF THE BOOK OF PROVERBS. 345
10. Cast out the scorner, and contention shall go out ; yea, strife and reproach
shall cease.
This is a word to rulers. The scorner is a firebrand of conten
tion in the church.4 He must be restrained.2 If restraint be in
effectual, he must be — if possible — cast out.3 If " his seat" be al
lowed in the family,4 strife and reproach must be the issue. A
jeer or biting taunt is more provoking than a blow. If therefore
" peace is to the house," and " the love of peace is to abide there,"5
— cast out the scorner and the contention will cease.6 He must
not be argued with.7 We must keep no terms with him. We
must meet him with bold and open rebuke, lest his influence should
overthrow the faith of the simple.8 If God " scorneth the scorn
ers,"9 what less can we do, than banish them from our society?
" Depart from me, ye wicked ; I will keep the commandments of
my God."10 Yet if we cast him out, cast him not off. Pray
for him. Remember, "such were some of you."11 While we ab
hor the sin, let us pity the sinner.
But what if we should not be able to cast him out 7 He may
be a husband — a child. At least give a protest. Show that you
stand not on the same ground. Turn away from his scorning.
this will mortify if not silence. Turn from him to your God.42
This will bring peace. Dwell with him sighing, as David in Me-
sech.13 One greater than David teaches by his example. Honor
your Divine Master by "enduring," as he did, year after year, " the
contradiction of sinners."14 And who knoweth, but this meek
and silent endurance, with a loving bleeding heart, may have
power to cast out the scorning, and to mould the scorner into the
lowliness of the cross? Then who would be a more welcome
member of the church or of the family ? Strife and reproach
would cease in both, should the persecutor of the faith become a
monument of grace15 — a shining witness to the truth.16
1 1 . He that loveth pureness of heart, for the grace of his lips the king shall be
his friend.
Pureness of heart describes not the natural, but the renewed,
man. It is no external varnish — no affectation of holiness ; but
sincerity, humility, shrinking from sin, conformity to the image of
God. He who hath fully attained this pureness is before the
throne of God. He who loveth it is the child of God on earth.
His perfection is desire, constant progress, pressing towards the
mark.17 When the fountain is cleansed, it sendeth forth sweet
i 3 John 10. 2 2 Tim. iii. 8, 9.
3 1 Tim. i. 20. Tit. iii. 10, 11. 4 Psalm i. 1. 5 Luke xx. 5, 6.
6 Gen. xxi. 9, 10. Comp. chap. xv. 18 ; xvi. 28.
' Chap. xxvi. 4. 2 Kings xviii. 36. 8 2 Tim. iii. 1—7. 3 Chap. iii. 34.
i» Psalm cxix. 115. Comp. Neh. xiii. 28. " 1 Cor. vi. 11.
12 Psalm xxxv. 16—24; lxix. 11—13. 13 Ibid. cxx. 5—7. » Heb. xii. 3.
is 1 Tim. i. 13—16. le Gal. i. 23, 24. » Phil. iii. 12—15.
44

346 EXPOSITION OF THE BOOK OF PROVERBS.
waters. When " the tree is made good, the fruit will be good."
" Of the abundance of the heart the mouth speaketh."1 Pureness
of heart sheds such refinement over the whole character, and
pours such grace upon the lips, as attracts the admiration of those
who do not understand its source, and cannot appreciate its prin
ciple.2 Such was the grace upon the lipsoi the holy Saviour, that
" the multitude hung upon them, wondering at the gracious words
which proceeded out of his mouth."3 The moral influence also of
this purity of character is to put impurity to shame.
Solomon doubtless spoke his own determination — that the king
should be the friend of the gracious servant. This had been
his father's resolution.4 This character smoothed the way to royal
favor for Joseph,5 for Ezra,6 and Daniel.7 Nay — we find godly
Obadiah in the confidence of wicked Ahab.8 So powerful is the
voice of conscience, even when God and holiness are hated. Yet
this choice of the gracious lips is too often rather what ought to be,
than what is." Well is it for the kingdom, when the Sovereign's
choice is according to this rule.16 Such — such alone — the great
King marks as his friends. Such he embraces with his fatherly
love.11 Such he welcomes into his heavenly kingdom.12 "Blessed
are the pure in heart ; for they shall see God."13
12. The eyes of the Lord preserve knowledge, and he overthroweth the words of
the transgressor.
The eyes of the Lord often describe his searching Omnipotence14
— here his fatherly care.15 So many inlets to false principles — ¦
such specious appearances to warp the judgment — does the subtle
enemy pour in ; so strong is the natural tendency in the same di
rection — that, but for his gracious covering to preserve knowledge
in our hearts, the words of the transgressor might " overthrow
our faith.''16 Oh ! let us seek our Christian establishment in close
communion with Him, for continued preservation from a cloud
upon our intellectual faculties and spiritual apprehensions.
But the proverb illustrates upon a wider scale His faithful keep
ing of the truth in the world. Indeed it may be regarded as a
prophecy in the course of fulfilment to the very end of time ?17 For
how wonderfully has the knowledge of God been preserved from
age to age ; and all the plausible or malignant schemes to blot it
out been overthrown ! The Scriptures, as the words of knowledge,
have been preserved in a far more accurate state than any other
book of corresponding antiquity ; though man's wisdom has never
been wanting in ingenuity to corrupt it. When knowledge seemed
i Matt. xii. 33, 34. 2 Chap. xxxi. 10,26. 3 Ps. xiv. 2, 7. Luke xix. Gr. iv. 22.
4 Ps. ci. 6 ; cxix. 63. 5 Gen. xii. 37—45. 6 Ezra vii. 6, 21—25.
t Dan. vi. 1—3, 28. See i. 8, 9. 8 1 Kings xviii. 3, 12. Comp. 2 Kings xiii. 14.
3 Chap. xvi. 12, 13. i» Chap, xxviii. 2 ; xxv. 5. " Chap. xv. 9.
i2 Ps. xv. 1, 2 ; xxiv. 3, 4. 13 Matt. v. 8. « Chap. v. 21 ; xv. 3. Ps. xi. 4.
15 2 Chron. xvi. 9. Ps. xxxiv. 15. Zech. iv. 10. 16 2 Tim. ii. 17—19.
i' Scott in loco. »

EXPOSITION OF THE BOOK OF PROVERBS. 347
on the eve of perishing, a single copy of the Scriptures, found as it
were accidentally, preserved it from utter extinction.1 For succes
sive generations the Book was in the custody of faithful librarians,
handed down in substantial integrity.2 When the Church herself
was on the side of the Arian heresy, the same watchful eyes raised
up a champion,3 to preserve the testimony. In the succeeding
dark ages witnesses prophesied, as from the earliest eras of Revela
tion4 — some indeed for a long time in sackcloth,5 until the dawn
of a brighter day. Nor was this in peace and quietness. Often
has the infidel transgressor labored with all might of man for its
destruction.6 Often has Rome partially suppressed it, or committed
it to the flames, or circulated perverted copies and false interpreta
tions. Yet all these words and deeds of the transgressors have
been overthrown. And notwithstanding all heretical corruptions,
the eyes of the Lord have preserved knowledge. Still is his word
continued among us with its Divine credentials unimpaired, and its
unsearchable store undiminished — a standing miracle of the faith
fulness of its Almighty Keeper. Full of joy and confidence is the
believer's acknowledgment — " Concerning thy testimonies, I have
known of old, that thou hast founded them forever."7
13. The slothful man saith, There is a lion without, I shall be slain in the
streets.8 Real difficulties in the way of heaven exercise faith. And such
there are, far too great for those who have never "counted the
cost," or who "go to the warfare at any time at their own charges."9
But imaginary difficulties are the indulgence of sloth. The sloth
ful man is a coward. He has no love for his work, artd therefore
he is always ready to put a cheat upon his soul, ' inventing some
vain excuse, because he will not do his duty.'10 He shrinks from
every work likely to involve trouble.11 Fancied dangers frighten
him from real and present duties. There isa lion without ; I
shall be slain in the streets — an absurd excuse !12 — as if public
streets — except in special cases — were the haunts of wild beasts.13
He is afraid of being slain without, when he willingly gives him
self up to be slain within.14 Thus the unbelieving spies — when
holding up to view the exuberant fruit of Canaan, added — "But
we be not able to go up against the people. The cities are walled
up to heaven — and the giants are there."13 As if the promise of
God was not a stronger ground of faith than the giants of fear !16
But much more sad is it to see Moses shrinking17 — nay — Jonah
i 2 Chron. xxxiv. 14—18. 2 Rom. iii. 2.
3 Athanasius. 4 Enoch, Jude 14, 15. Noah, 2 Pet. ii. 5.
5 Rev. xi. 3—11 ; xii. 14—17.
6 Jer. xxxvi. 23. Company of Voltaire and his associates. » Ps. cxix. 152.
3 Chap. xxvi. 13. " 3 Matt. viii. 19, 20, with xi. 12. Luke xiv. 28—30.
i» Reformer's Notes. " Chap. xv. 19 ; xix. 24.
12 1 Kings xiii. 24 ; xx. 36. 2 Kings ii. 24. 13 Psalm civ. 20—22.
14 Chap. xxi. 25. 15 Num. xiii. 27—33. 16 Num. xiv. 6—8, with Gen. xii. 7.
xi Ex. iv. 10—14.

348 EXPOSITION OF THE BOOK OF PROVERBS.
running away — from the Lord's work.1 All excuses against doing
it partake of this cowardly spirit. And who has not felt the temp
tation, when called to a plain but self-denying duty ; to encounter
painful opposition to the gospel, or to a faithful rebuke of sin ?
There is a lion without. True. But hast thou forgotten the pro
mise in the ways of God ? " Thoii shalt tread upon the lion and
adder ; the young lion and the dragon shalt thou trample under
feet?"2 Does not our Master's word, "Follow me?"3 — call us to
tread in his steps — to follow him in a life of self-devoted conflict
and energy ? Ponder the terms of discipleship. " If any man
will come after me, let him deny himself, and take up his cross
daily, and follow me."4 Godly courage, " endurance of hardness,"
" standing in the whole armor of God"5 — all this is needed — all
this must be daily and hourly sought for — not only by those who
stand in the forefront of the battle, but by the meanest soldier of
the cross; else, though "armed, and carrying the bow, he will
turn back" disgracefully " in the day of battle."6
14. The mouth of strange women is a deep pit : he that is abhorred of the Lord
shall fail therein.
This fearful temptation has been already frequently opened.7
But in a book specially for the young, who that knows the power
of "youthful lusts,"8 and the seductive witcheries of sin,9 will
deem a fresh warning needless? Is it not the voice of mercy?
For what but unbounded compassion could stand as it were at the
edge of the pit, and unfold to the unwary its awful peril? A deep
pit indeed it is10 — easy to fall into ; hard — next to impossible — to
get out of.11 So besotting is this sin to the flesh — to the mind — to
the conscience !12 It is the mouth of a pit far deeper. " For her
feet go down to death ; her steps, take hold of hell."13 What more
humbling proof can there be of the total depravity of the nature,
than the fact, that those affections, originally given as the purest
enjoyments of life, should become the corrupt spring of such a de
filement. The sin and snare would seem to be a judicial infliction
for those, whose wilful rejection of God have made them abhorred
of him.14 They have turned away from instruction, hated reproof,
resisted conviction, and, given up to their abomination, they give
too plain proof, that they are abandoned by God15 — abhorred of the
Lord ! Is the embrace of the strange woman a compensation for
such a judgment 1 Every curse — eternal frown and banishment —
i Jonah i. 1—3. 2 Ps. xci. 11—13.
" Matt. iv. 19 ; viii. 22; ix. 9. < 4 Luke ix. 23.
5 2 Tim. ii. 3. Eph. vi. 12, 13. ' Invictus ad labores; fortis ad periculum; durus
adversus illecebras.' Ambrose — a fine exhibition of Christian energy.
6 Psalm lxxviii. 9.
' Chap. ii. 16—19 ; v. 3 ; vi. 24—29 ; vii. 5, &c. ; ix. 16—18.
8 2 Tim. ii. 22. 3 Chap. v. 3 ; vii. 21. i» Chap, xxiii. 27.
u Chap. ii. 19. Comp. Eccl. vii. 26.
¦2 Judg. xvi. 20, 21. Neh. xiii. 26. Hos. iv. 11.
¦3 Chap, v. 5 ; ii. 18 ; vii. 27 ; ix. 18. 2 Pet. ii. 10—12. Rev. xxi. 8.
14 Rom. i. 28. Comp. Ps. lxxxi. 11, 12. is Chap. v. 7—13.

EXPOSITION OF THE BOOK OF PROVERBS. 349
the weight of infinite unmingled wrath — is involved in this awful
name. Not that he willeth the death of the vilest sinner.4 But
must not his justice and his holiness be in array against those, who
of their own will choose evil, and reject alike the warnings of his
wrath, and the invitations of his love ?
15. Foolishness is bound in the heart of a child ; but the rod of correction shall
drive it far from him.
What parent — what instructor of children will not bear sad, but
decisive, testimony to the foolishness of the child 7 ' A little inno
cent' — is the miscalled name of fondness and fancy. One only of
Adam's race, and he — adored be his name ! preserved by his holy
conception2 — lays claim to it. Foolishness is the birthright of all
besides. The early development of waywardness and passion —
even before the power of speech3 — before the child is capable of ob
serving and imitating those around him — is a touching but unde
niable evidence of the innate principle.
Observe — it is foolishness — not childishness. That might be
long to an unfallen child. No moral guilt attaches to the recollec
tion — "When I was a child. I spake as a child, I understood as a
child, I thought as a child."4 ' A child is to be punished' — as Mr.
Scott wisely observed — 'not for being a child, but for being a
wicked child.'5 Comparative ignorance, the imperfect and gradual
opening of the faculties, constitute the nature, not the sinfulness, of
the child. The holy " child increased in wisdom."6 But foolish
ness is the mighty propensity to evil — imbibing wrong principles,
forming bad habits, entering into an ungodly course. It includes
all the sins of which a child is capable — lying, deceit,7 wilfulness,
perverseness, want of submission to authority8 — all seeds of future
evil, multiplying to a fruitful harvest.
We delight in our children's harmless play. We would make
ourselves one with them in their sportiveness. But this foolish
ness — visible every hour before our eyes — never let it be a subject
of sport, but of deep and constant sadness. Nor let childhood
plead as an excuse for it. Children's sins — though not chargeable
with the guilt of adult responsibility, yet God has awfully shown,
that they are sins against Himself. The judgment on the " little
children" oi Bethel is enough to make " both the ears of" thought
less parents " tingle."9
But whence the origin of this foolishness 7 " Look unto the
rock whence we are hewn. Look unto" Adam, " our father, and
unto" Eve "that bare us."10 As is the root, so are the branches.
As is the fountain, so are the waters. Our nature was poisoned at
i Ezek. xviii. 32; xxxiii. 11. 2 Luke i. 35.
3 Augustine mentions his being struck with the sight of an infant before it could
speak — showing an evident look of envy and passion towards another infant about to
snare its nourishment. He adds — in reference to himself—' When, I beseech thee, O my
God in what places — when or where — was I innocent ?' Confess, lib. i. c. 7.
4 1 Cor. xiii. 11. 5 Life, p. 622. 6 Luke ii. 52.
7 Psalm lviii. 3. 3 Job xi. 12. 3 2 Kings ii. 23, 24, with 1 Sam. iii. 11.
io Isa. Ii. I, 2.

350 EXPOSITION OF THE BOOK OF PROVERBS.
the spring. Our sinful parent, having lost God's image, could only
"beget a son after his image"! — a sinner begetting a sinner.
"That which is born of the flesh is flesh,"2 and could be nothing
else. For "who can bring a clean thing out of an unclean?"3
The creature therefore is produced into being With a radical enmity
against God," and " by nature" therefore " a child of wrath."4
The entail is held from "our first father," and can never be cut off.
There is no division of this sad inheritance. Each of his children
has the whole. His Maker testifies concerning him, as " a trans
gressor from the womb — that his heart is evil from his youth."5 In
shame he acknowledges the testimony — " Behold ! I was shapen
in iniquity, and in sin did my mother conceive me." If the joy of
a child's birth blots out the remembrance of its pain and sorrow,7
yet must not this joy be chastened in the humbling recollection of
what the man-child brings into the world — -foolishness 7
Observe also the rooted character of this evil. It lies not on the
surface, like some of the childish habits, easily corrected. It is
bound in his heart — held firmly there by chains invincible to hu
man power.8 It is woven and incorporated into his very nature.
And so various are its forms, so subtle its workings, that the wisest
parent is often at a loss how to detect and treat the evil.
The general rule however — the prescribed remedy — is clear.
It is vain to bid the foolishness depart. It is no less vain to per
suade the child himself to drive it far away. The rod of correc
tion is distinctly named, and repeatedly inculcated, as God's own
means for this important end.9 And surely the thought of having
been an instrument of producing an envenomed nature against a
God of love must constrain the parent to use the means thus
divinely appointed for destroying the deadly poison.
Only let the child see that, as with our heavenly Father, love is
the ruling principle ;10 that we follow the example of the wisest and
best of parents ; that we use his rod for driving foolishness away ;n
that, like him, we " chasten, not for our pleasure, but for our child's
profit ;"12 not from caprice or passion, but from tenderness to his
soul. Use the Lord's means, and we can then — what otherwise
we cannot do — wait in faith for the promised blessing. Many a
stirring movement of the flesh may be restrained. Shame of sin
will ripen into abhorrence ; and in sorrow and humiliation the
path of wisdom will be chosen, loved, and followed.13
16. He that oppresselh the poor to increase his riches, and he that giveth to the
rich, shall surely come to want.
These two men seem to be at opposite. Yet they meet at the
same centre. Both are equally destitute of the love of God and of
i Gen. v. 3. 2 John iii. 6.
3 Job xiv. 4 ; xxv. 4. 4 Eph. U. 3. 5 Isa. xlviii. 8. Gen. viii. 21.
« Ps. Ii. 5. 7 John xvi. 21.
8 Cartwright in loco. Comp. Gen. xliv. 30. 1 Sam. xviii. 1.
3 Chap. xix. 18; xxiii. 13, 14; xxix. 17. i° Chap. xiii. 24, with iii. 11, 12.
«• See 2 Chron. xxxiii. 12, 13. 12 Heb. xu. 6, 10. 13 Chap xxix. 15.

EXPOSITION OF THE BOOK OF PROVERBS. 351
their brother. Both alike are seeking their own aggrandizement.
The one oppresseth the poor to increase his riches. The other
giveth to the rich, " hoping for something again." Both courses —
paradoxical as it may appear — are the road to want. " For the
opprt tsion of the poor — now will I arise — saith the Lord. Him
that loveth violence his soul hateth."1 'Sin pays its servants very
bad wages ; for it gives the very reverse of what it promised.
While the sin of oppression promises mountains of gold, it brings
them poverty and ruin.2 Injuries done to the poor are sorely re
sented by the God of mercy, who is the poor man's friend, and will
break in pieces his oppressor.'3 But if oppression is the road to
poverty, is not liberality the way to riches ? Doubtless it is, if it
be for God.4 But here the man was putting forth a false show of
munificence to ensure gifts in tenfold return ; while he could at
the same time indulge his selfishness in grinding the poor with im
punity. Our Lord, therefore, forbids bis host to " make a feast for
the rich, looking for a recompence."5 " If ye do good to them" —
said he to his disciples — " that do good to you — if ye lend to them,
of whom ye hope to receive, — what thank have ye ?"6 To give
to the rich is perverting our stewardship for the service of the poor.
But retributive justice will blast the ill-gotten gains of selfishness ;7
and hypocrisy will meet its just reward of shame and disappoint
ment.8 Oh ! let the Christian ever hear his Father's voice — ',' I am
the Almighty God ; walk before me, and be thou perfect."9
17. Bow down thine ear, and hear the words of the wise, and apply thine heart
unto my knowledge. 18. For it is a pleasant thing, if thou keep them within thee ;
they shall withal be fitted in thy lips. 19. That thy trust may be in the Lord, I
have made known to thee this day, even to thee. 20. Have nol I written to thee ex
cellent things in counsels and knowledge. 21. That I might make thee know the
certainty of the words of truth : that thou mightesl answer the words of truth to
them that send unto thee 1
Solomon here seems to change his mode of address. From the
tenth chapter he had chiefly given detached, sententious aphorisms
in an antithetical form ; contrasting right and wrong principles
with their respective results. His observations are now more
connected and personal ; like a wise minister preaching to his
people, not before them ; and preaching to them, not only in the
mass, but in contact with their individual consciences.
He begins with an earnest call to attention. He was speaking
no ordinary matters, but the words of the wise — Bow the ear —
apply the heart unto knowledge10 — as to a message from God,
Lord ! " waken mine ear to hear as the learned."11
Observe the attractiveness of wisdom. It is a pleasant, no less
than a profitable, thing. And who is not alive to the call of plea-
i Ps. xii. v; xi. 5. 2 Jer. xxii. 13—15.
3 Lawson in loco. Comp. verses 22, 23. 4 Chap. iii. 9, 10.
5 Luke xiv. 12. 6 Luke vi. 33 — 35.
t Job xx. 19—22. Isa. v. 8, 9. Mic. ii. 2—5. Zech. vii. 9—14. James ii. 6, 13 ;
v. 1-4. 8 Luke xii. 1, 2. 3 Gen. xvii. 1. i° Chap. ii. 2; xxiii. 12. " Isa. 1. 4,

352 EXPOSITION OF THE BOOK OF J?ROVERBS.
sure ! Yet incomprehensible is it to the world to connect religion
with pleasure. It spoils, all their pleasure. And what amends
can it make ? It includes in their view much to be done, but
nothing to be enjoyed ; somewhat very serious, perhaps important
in its place, but grave and gloomy : a duty, nor. a privilege. Yet
how little has our profession wrought for us, if it has not realized it
as a pleasant thing, adorned with somewhat of an angel's smile.
Often alas ! it fails to comfort and invigorate us — -a body indeed of
truth, but " a body without, the spirit;" cold and lifeless. It is a
pleasant thing only, if we keep it within us.1 Heart-religion con
veys vital happiness. The fruit is of " the tree of life ;"2 its taste
" sweeter than honey or the honey-comb."3 " Thy words were
found, and I did eat them, and thy word was unto me as the
joy and rejoicing of my lieart."4
Mark also the connection between the religion of the heart
and, of the lips. Keep it within thee. " Let this word dwell in
your heart ;" and how graceful will be the furniture oi the lips ;
fitting them to speak with natural simplicity and suitable applica
tion !' When " the heart is inditing a good matter, the tongue is
the pen of a ready writer."5 It becomes as " choice silver." The
words are fitted ' like a string of rich and precious pearls.'7 " The
lips of the righteous feed many."8 Yet the words will be but little
fitted in the lips 3 where there is no treasure in the heart. Never
let the mouth attempt to " speak of wisdom," until " the medita
tion of the heart has been of understanding."10
But how powerless are even the words of wisdom without per
sonal application ! Let each for a while isolate himself from his
fellow-men, and be alone with God, under the clear searching light
of his word. If prayer be cold, graces be languid, privileges be
clouded, and profession unfruitful, is it not, because religion has
been taken up in the gross, without immediate personal contact
with the truth of God ? O, my soul, the message of God is to thee
— even to thee11 — this day — "To-day while it is called to-day"12 —
welcome his voice with reverential joy. " Take fast hold of his
instruction, for it is thy life."13 Thai thy trust may be in the Lord
—that thou mayest, claim thine interest in him — that thou mightest
seal his truth upon thine heart — he hath made it known to thee —
even to thee. Believe — love — obey — be happy here and for eter
nity. And who can doubt the excellency of the things that are
written, so rich in counsels and knowledge — ' words fit for a
prince to speak, and the best man in the world to hear?'14 Such
fiee — such pleading invitations !15 Such deep manifestations of the
i Chap. vi. 21 ; vii. 1, with ii. 10. 2 Chap. iii. 18.
3 Chap. xxiv. 13, 14. Ps. xix. 10 ; cxix. 103. 4 jer. xv. 16.
5 Ps. cxix. 171 ; Matt. xii. 34. Col. iii. 16. 6 Ps. xiv. I.
1 Chap. x. 20. Diodat. i. 8 lb. ver. 21. Comp. xv. 23 ; xvi. 21 ; xxv. 11.
3 Chap. xxvi. 7, 9. "> Ps. xlix. 3.
u See the same emphatic reduplication, chap, xxiii. 15.
12 Heb. iii. 13 ; iv. 7, with Ps. xcv. 7. 13 C hap. iv. 13.
u Chap. viii. 6. Scott in loco. 15 Chap i. viii. ix.

EXPOSITION OF THE BOOK OF PROVERBS. 353
Divine counsels!1 Such wise, earnest, parental warnings against
sin !2 Such encouraging exhibitions of the service of God.3 Such
a minute and practical standard for relative life and s -dal obli
gation !4
But let us not forget the great end of this Revelation — that we
may know the certainty of the things — that we may give an an
swer concerning our confidence. The Gospel itself was written
with a special reference to this important end.5 Yet this confi
dence is not a natural, but a Divine, attainment. " The word
must come with power, and with the Holy Ghost," in order to come
" with much assurance."6 That cannot be a sound faith, which
does not extend to the whole of the testimony. And even a gene
ral admission of the authority of the whole, without an individual
application, would — if carefully analyzed — prove to be a want of
cordial reception of any part of the Revelation. A lodgment in the
heart can alone bring that full conviction — " Now we believe, not
because of thy saying ; for we have heard him ourselves."7
Doubts may arise as to the integrity of the foundation. But a
candid and intelligent survey of the external evidence would satisfy
all reasonable minds.8 And a fair trial for ourselves would confirm
the mass of proof with all the weight of internal evidence. Far
better to make the trial at once, than to paralyze the modicum of
remaining strength by unreasonable doubtings. The Bible exhibits
a Divinely-appointed remedy commensurate with man's infinite dis
tress, and accepted of God in its power and prevalence. Let this at
least encourage the effort to fit our case to the remedy, and to apply
the remedy to our case. If there be any shaking, it will be in the
exercise, not in the foundation, of our confidence.
No further proof can be expected. None, in fact, could be
given, save a voice from heaven, which the busy enemy, working
upon the imagination, would readily convert into a vehicle of
doubt. Actual demonstration would leave no room for faith, which
is clearly man's discipline in the present dispensation ; humbling
him in the consciousness alike of his ignorance and his dependence
upon God. We have only therefore thankfully to receive, and dili
gently to improve, the sufficient evidence vouchsafed to us. Paley
has given us a golden maxim of Christian philosophy — defining
' true fortitude of understanding to consist, in not suffering what we
do know to be disturbed and shaken by what we do not know."
To delay, therefore, " the obedience of faith,"10 until we shall have
solved all the ten thousand objections of a proud infidelity, is to
waste i he urgent responsibilities of the present moment in an un
warranted expectation of light, which was never promised, and
never intended to be given.
Yet the importance of a soundly-assured confidence cannot be
i Chap. viii. 2 Chap. v. vii. 3 Chap. iii. 4 Chap, x— xxii.
5 Luke i. 1—4. 2 Pet. i. 15, 16. 6 1 Thess. i. 5. i John iv. 42.
8 See Dr. Alexander's Canon of the Old and New Testament Scriptures ascertained
— a valuable volume from America — reprinted in London.
» See his Natnral Theology, chap. v. i° Rom. xvi. 26.
45

354 EXPOSITION OF THE BOOK OF PROVERBS
over estimated. It constitutes the weight and effectiveness of the sa
cred office. " The priest's lips keep knowledge, and they shall seek
the law at his mouth, as the messenger of the Lord of Hosts."1
But except he know himself the certainty of the words of truth,
how can he answer the words of truth to them that send unto
him 7 Scarcely less necessary, and on the same ground, is it for
the Christian, that he may " be ready always to give an answer to
every one, that asketh him a reason of the hope that is in him."2
Temporary scepticism may be a chastisement of a disputatious
spirit. But prayer, and humility, with all its attendant graces, will
ultimately lead to Christian establishment. Thus shall we be
preserved from the fearful, but alas ! too prevalent danger, of re
ceiving the traditions of men in the stead, and with the authority,
of the testimony of God. Ours will not be a blind Romish faith in
the priest or in the Church ; but alone " in the law and the testi
mony ;"3 standing not in the wisdom of men, but in the power of
God ;4 stamped by the impress of the Spirit, as " the witness in our
selves."5 No power of Satan or his emissaries will drive us perma
nently from this stronghold. We " know whom" and what " we
have believed,"6 and confidently " testify," for the support of our
weaker brethren, " that this is the true grace of God wherein we
stand."7 22, 23. Rob not the poor, because he is poor ; neither oppress the afflicted in the
gate : for the Lord will plead their cause, and spoil the soul of those that spoil them.
Perhaps after so solemn an exhortation, we might have expected
something more important. Yet what can be more important than
the law of love, and to rebuke the breaches of that law ? Robbe
ry and oppression, under any circumstances, are a breach of the
commandment.8 But to rob the poor because he is poor, and has
no means of protection, is a cowardly aggravation of the sin.9
Much more base is it to oppress the afflicted at the gate — the place
of judgment :10 to make his only refuge a market for bribery,11 and
to pervert the sacred authority of God given. for his protection.12
' The threatenings of God against the robbers of the poor are
sometimes laughed at by the rich and great. But. they will find
them in due time to be awful realities.'13 ' Weak though they be,
they have a strong one to take their part.'14 He will plead their
cause. And woe to the man, against whom he pleads. " What
mean ye " — demands the poor man's pleader — •" that ye beat my
people to pieces, and grind the face of the poor?"15
The accumulation of Divine vengeance is heaped upon this sin.16
Ahab's judgment testified to the fearful spoiling of those, who
i Mal. ii. 7. 2 i pet, iii. xv. 3 Isa. viii. xx. Comp. Acts xvii. 11.
4 1 Cor. ii. 5. 5 1 John v. 10 ; ii. 20, 27. 6 2 Tim. i. 12.
7 1 Pet. v. 12. 8 Ex. xx. 15. 3 2 Sam. xii. 1—6.
1° Ruth iv. 1. 2 Sam. xv. 2; xix. 8. Job. v. 4. Amos v. 15.
u Ex. xxiii. 6. Amos v. 12. 12 Ps. lxxxii. 4. Comp. lxxii. 1 — 4.
13 Lawson on verse 16. i4 Bp. Sanderson's Sermon on 1 Sam. xii. 3.
is Isa. iii. 15. Comp. Chap, xxiii. 10, 11. Jer. 1. 33, 34. " Ps. cix. 6, 16.

EXPOSITION OF THE BOOK OF PROVERBS. 355
spoil the poor.1 The captivity in Babylon was the scourge for this
wickedness.2 and when the deeds of secrecy shall be brought to
light, how black will be the catalogue of sins of oppression ! How
tremendous the judgment of the oppressor!3 Meanwhile let the
poor commit himself to his God ;4 yea, take up the song of praise,6
in the confidence, that the Divine pleader will "maintain his
cause,"6 and triumphantly carry it through, to the eternal confusion
of his sinful spoilers.
24, 25. Make no friendship with an angry man ; and with a furious man thou
shalt not go : lest thou learn his ways, and get a snare to thy soul.
Sin is contagion. Alas ! our corrupt constitution predisposes us
to receive it in any form, in which it may be presented to us. The
unlovely passions of a furious man rather repel than attract.7 But
sin never loses its infectious character. Friendship blinds the
eye ; and where there is no light in the mind, no true tenderness
in the conscience, we can see hateful things done by those we love
with blunted sensibilities. Common intercourse with a furious
man is fraught with danger. His unreasonable conduct stirs our
own tempers. One fire kindles another. Occasional bursts of pas
sion soon form the habit. The habit becomes the nature. Thus
we learn his ways, and get a snare to our soul.3 How soon does
a young person, living with a proud man, get the mould of his so
ciety, and become imperious and overbearing !9 Evil ways, espe
cially when they fall in with our natural temperament, are much
sooner learnt than good, and are much more powerful to " corrupt
good manners,"10 than good manners to amend the evil. We learn
anger easier than meekness. We convey disease, not health.
Hence it is the rule of self-preservation, no less than the rule of God
— Make no friendship with an angry man.
26. Be not thou one of them that strike hands, or of them that are sureties for
debts. 27. If thou hast nothing to pay, why should he lake away thy bed from un
der thee ?
Avoid contention, not only with angry, but with imprudent, per
haps unprincipled, associates. Strike not your hands11 as a surety
without forethought, sometimes without upright principle. Repeated
warnings have been given of this danger.12 The putting your hand
to a bill may be almost signing a warrant for your own execution.
At all events it is a fraud, to give security for more than you are
worth ; promising what you are unable to perform. The creditor
may fairly in this case proceed to extremities13 — not with the debtor
(whom he knows to be worth nothing, and whom indeed the law of
God protected14) — but with the surety. And why — the wise man
i 1 Kings xxi. 18—24. Comp. Isa. xxxiii. 1. Hab. ii. 8. 2 Ez. xxii. 29—31.
<> Mal. iii. 5. 4 Ps. x. 14. 5 lb. cix. 30, 31 6 lb. cxl. 12.
7 Chap. xxi. 25 ; xxv. 28 ; xxvii. 4. 8 Ps. cvi. 35, 36.
3 Ecclus. xiii. 1. 40 1 Cor. xv. 33. " Chap. vi. 1.
•2 lb. verses 1, 2; xi. 15 ; xvii. 18. 13 Chap. 20.
14 Ex. xxii. 26, 27. Deut. xxiv. 12, 13.

356 EXPOSITION OF THE BOOK OF PROVERBS.
asks — shouldst thou rashly incur beggary and ruin, so as to have
the bed taken from under thee 7
There is, however, so much danger of erring in over caution, and
of indulging selfishness under the cover of prudence, that these
wholesome cautions must be considerately applied. Yet, in " de
vising liberal things,"! we must combine scrupulous regard to jus
tice and truth.2 Else our very charity will prove the scandal, in
stead of the glory, of our profession.3 ' We may " take joyfully the
spoiling of our goods," for the testimony of a good conscience. But
as the fruit of our own rashness and folly, we cannot but take it
heavily'4 Oh ! let our Divine Master be honored in our profession ;
by well doing " putting to silence the ignorance of foolish men."5
28. Remove not the ancient landmark, which thy fathers have set.
Every one has an undoubted right to his own. He must there
fore have the means of knowing and securing his right. Even the
heathen admitted the sacredness of the landmark. The stone or
the staple was honored as the god, without whose kindly influence
every field would be the subject of contention.6 The landmark
was protected by the wise laws of Israel. God himself set the
bounds to the respective parts of his own world, restricting each
part within its proper limits.7 Thus also he distributed the differ
ent nations,8 and appointed the same security for the several allot
ments of his own people.9 The ancient landmark stood as a wit
ness and memorial of each man's rights, which his father had set.
Its removal therefore was forbidden, as a selfish and unjust inva
sion of property,!0 mclUQed in the curses of Ebal,11 and noted, in sub
sequent ages, as the head and forefront of national provocation.12
All sound expositors13 warn us, from this Proverb, to reverence
long-tried and well-established principles, and not rashly to inno
vate upon them. Some scorn the ancient landmarks, as relics of
byegone days of darkness. Impatient of restraint, they want a
wider range of wandering, to indulge either their own prurient ap
petite for novelties, or the morbid cravings of others for this un
wholesome excitement.14 Endless divisions and dissensions have
been the fruit of this deadly evil. The right of individual judg
ment oversteps its legitimate bounds; and in its licentious exercise
" every man" feels justified to " do" and think "that which is right
in his own eyes."15
Rome, on the other hand, charges us with removing the ancient
landmark of unwritten Tradition, which our fathers have set.
We ask— What right had they to set it up ? We do reverence to
i Isa. xxxii. 8. 2 Phil. iv. 8.
3 Rom. xiv. 16. 1 Tim. v. 22. Heb xii. 13. 4 Heb. x. 34. Henry in loco.
6 1 Pet. ii. 12 ; iii. 16. 6 See Ovid. Fast. ii. 639—648. Also i. 50.
7 Gen. i. 6 — 10. Job xxxviii. 10, 11. 8 Deut. xxxii. 8. 9 Num. xxxiv.
i° Deut. xix. 14. Comp. chap, xxiii. 10. Job xxiv. 2. u Deut. xxvii. 17.
12 Hos. v. 10.
13 Bp. Patrick, Scott, Geier, &c. Romish expositors naturally apply it to their ow»
traditions. Esto quotes the venerable Bede. See also Corn, in Lapide.
14 2 Tim. iii. 7; iv. 3, 4. 15 Jud. xxi. 25.

EXPOSITION OF THE BOOK OF PROVERBS. 357
no unwritten traditions upon the footing of " the law and the testi
mony."! ^ye reDut the charge against Rome, and contend, upon
the broad ground of historic testimony, that she has removed the
ancient landmarks, and substituted her own in their place ; that
Protestantism (not in name, but in principle) is the old religion,
and Popery a comparative novelty.2
If we turn to our own beloved and venerated Church — The last
age witnessed a rude, but by Divine mercy an unsuccessful, effort,
to root up her landmarks.3 We have seen a subtle and insidious
attempt to remove them from the place, where our well-instructed
fathers have set them, and fix them nearer Rome ; leaving but a
narrow boundary of division between Christ and Anti-christ. This
is indeed the rooting up of the foundations of the grace of God,
which ought — if need be — to "be resisted unto blood."4 The
Lord make us "valiant for the truth," and consistent witnesses of
its power !
29. Seest thou a man diligent in his business ? he shall stand before kings ; he
shall not stand before mean men.
Seest thou a man 7 He is marked out for our special notice.3
And who is it? A man diligent in his business — quick, ready,
actively improving his time, his talents, his opportunity for his
work — like Henry Martyn — who was known in his college, as ' the
man who had not lost an hour.'6 A mean sphere is too low for
such a man. He shall stand — as Joseph,7 Nehemiah,8 Daniel,9
— all diligent in their business — did — before kings. If the letter
of the promise is not always fulfilled, "the diligent man will bear
rule" in his own sphere. 10 Such was the honor put upon Eliezer's
care, forethought, and activity for his master's interest." 'Noble
ness of condition is not essential as a school for nobleness of cha
racter. It is delightful to think, that humble life may be just as
rich in moral grace and moral grandeur, as the loftier places in
society ; that as true a dignity of principle may be earned by him,
who in homeliest drudgery plies his conscientious task, as by him,
who stands entrusted with the fortunes of an empire.'!2
Diligence, even without godliness, is often the way to worldly
advancement. Pharaoh chose Joseph's brethren, as " men of ac
tivity," to be rulers of his cattle.13 Jeroboam owed his elevation in
i Isa. viii. 20.
2 The historical dates of the distinctive principles of Popery, accredited as articles of
faith, are many centuries subsequent to the primitive era. See a valuable tract by Rev.
Thomas Lathbury— ' Protestantism the Old Religion, Popery the New.' Also 'Our Pro
testant Forefathers,' by the Rev. Dr. Gilly.— As regards our own church— Mr. Soames's
interesting and elaborate work on the Anglo-Saxon Church.
3 The Socinian Association, at Feathers Tavern, supported by men of influence and
dignity, with the avowed object of sweeping away all Creeds, Articles, and Subscrip
tions. .....
4 Heb. xii. 4. 5 Chap. xxvi. 12 ; xxix. 20. 6 Life, chap. u.
t Gen. xxxix. 3—6; xii. 42. 8 Neh. i. 11 ; ii. 1. Dan. vi. 1—3; vii. 27.
3 Dan. vi. 1—3; viii. 27. 10 Chap. xii. 24. Comp. Ecclus. a. 25.
u Gen. xxiv. 12 Chalmers's Commercial Discourses, p. 107.
13 Gen. xlvii. 6.

358 EXPOSITION OF THE BOOK OF PROVERBS.
Solomon's house to his "industrious" habits.1 But when a man
" serves the Lord in fervency of spirit,"2 faithfully occupying his
own talent for the day of reckoning3 — the mean man of the world
will be too low for him. He shall stand before the King of Kings
with unspeakable honor, with unclouded acceptance — " Well
done ! good and faithful servant ; enter thou into the joy of thy
Lord."4 And if " the servants of the wise king were" happy, which stood
continually before him, and heard his wisdom, what must be the
joy of standing before the great King, seeing his face, and serving
him forever !5 " This honor have all his saints."6 " If a man
serve me," saith our gracious Master, " where I am, there shall
also my servant be ; if any man serve me, him will my Father
honor."7

CHAPTER XXIII.

1 . When thou sittest to eat with a ruler, consider diligently what is before thee :
2. and put a knife to thy throat, if thou be a man given to appetite. 3. Be not de
sirous of his dainties : for they are deceitful meat.
The book of God is our rule of practice, not less than of faith.
It enforces religion not only in our religious, but in our natural, ac
tions.8 It directs in the daily details of common life. Suppose we
are invited, in the way of Providence, to the table of a man of rank
— how wise the caution — Consider diligently what is before thee!
Think where you are — what is the besetting temptation — what
impression your conduct is likely to make. Wantonness of appe
tite, or levity of manner, gives a plausible ground of prejudice to
the ungodly, or " stumbling to the weak."9
But after all — ourselves are mainly concerned. May not the
luxuries of the table spread before us stir up disproportionate indul
gence 1 The rule is plain and urgent. If thou art conscious of
being given to appetite — making it thy first object and delight —
bridle it as by force and violence.40 Act as if a knife was at thy
throat. Be stern and resolute with thyself.11 Give no quarter to
the lust. Resist every renewed indulgence. The dainties are
deceitful meat — sometimes from the insincerity of the host;12 al
ways from the disappointment of the anticipated pleasure.13 To
use them may be lawful. To be desirous of them is fearfully dan
gerous. i 1 Kings xi. 28. 2 Rom. XU. n.
3 Luke xix. 13. 4 Matt. xxv. 21—23.
6 1 Kings x. 8, with Rev. vii. 15 ; xxii. 3, 4. 6 Ps. cxlix. 9.
7 John xii. 26. 8 1 Cor. x. 31.
9 1 Cor. viii. 9. Rom. xiv. 21. i° Matt, xviii. 8, 9.
u Ver. 31. Ps. cxii. 4. i2 Ver. 6—8. '* Eccl. ii. 10, 11.

EXPOSITION OF THE BOOK OF PROVERBS. 359
Who that knows his own weakness will deem this caution need
less ? Alas ! was not " the lust of the flesh" the first inlet to that
sin, which has overwhelmed us all ?i How has sensual pleasure
tarnished may a Christian profession,2 and damped the liveliness
of spiritual apprehensions and enjoyment !3 If Christ's disciples —
conversant only with mean and homely fare — needed a caution to
" take heed ;"4 much more must it apply to a ruler's table, where
every thing ministers to the temptation.
It is man's high prerogative to " have dominion over the crea
ture."5 It is his shame, therefore, that the creature in any form
should have dominion over him: God gives us a body to feed, not
to pamper ; to be the servant, not the master, of the soul. He
gives bread for our necessities6 — man craves " meat for his lust."7
We are to " make provision" for the wants, not " for the lust, of the
flesh."8 And surely a soul, that " puts on the Lord Jesus Christ,"
can never degrade itself to be a purveyor of the flesh. If an hea
then could say, ' I am greater, and born to greater things, than to be
the servant of my body'9 — is it not a shame for a Christian — born
as he is — the heir of an everlasting crown — to be the slave of his
carnal indulgences 1
To go as near as we can to the bounds of intemperance is to be
in imminent danger of exceeding. 'He that takes his full liberty
in what he may, shall repent him.'40 Temptation presses hard.
Then put the strongest guard at this weak point. ' Curb thy de
sires, though they be somewhat importunate ; and thou shalt find
in time incredible benefit by it.'11 Take the prayer of our Church
— ' Grant unto us such abstinence, that, our flesh being subdued
unto the spirit, we may ever obey thy godly motions.'12 Connect
with it the resolution of one apostle — " I keep under my body, and
bring it into subjection"13 — and the rule of another — " Add to your
faith temperance."14 This practical warfare will break the power
of many a strong temptation, and triumph over the flesh gloriously.15
4. Labor not to be rich ; cease from thine own wisdom. 5. Wilt thou set thine
eyes (cause fliine eyes to fly, Marg.) upon that which is nol ? for riches certainly
make themselves wings; they fly away as an eagle toward heaven.
We have now a warning against covetousness. If riches come
from the blessing of God, receive them thankfully,16 and consecrate
them wisely and freely for him. But to labor to be rich — is the
dictate of our own wisdom — not of that " which is from above."
1 Let them be gotten if they can, and how they can,' without need
less scrupulosity.17 Solomon, however, describes by a beautiful
i 1 John ii. xvi. Gen. iii. 6. 2 i Cor. 11, 21. Phil. iii. 18, 19. Jude 12, 13.
3 Gen. xxv. 28 ; xxvii. 4, with 26—29. 4 Luke xxi. 34.
6 Gen. i. 26, 28; ix. 2. 6 Matt. vi. 11, 25—33.
7 Ps. lxxviii. 18. 8 Rom. xiii. 14. 9 Seneca.
i° Bp. Hall's Works, viii. 101. Ll Bp. Sanderson's Sermon on Ps. xix. 13.
12 Collect for first Sunday in Lent. i3 1 Cor. ix. 27. 14 2 Peter i. 5, 6.
15 Dan. i. 8. Compare Augustine's ingenuous and instructive Confessions, book x.
c. 31. 16 Chap. x. 22. Gen. xxxi. 9.
w Chap, xxviii. 20, 22. Ez. xxviii. 4, 5. Luke xvi. 4—8.

360 EXPOSITION OF THE BOOK OF PROVERBS.
figure their true nature — a mere non-entity — an illusion — that
which is not. Folly indeed then must it be to set the eyes (to
cause them to fly, like a ravenous bird upon its preyi) upon this
nullity, continually eluding the grasp. At one moment it seems
to be within reach. The next it has flown away as an eagle
towards heaven.
And yet practically to acknowledge the stamp of vanity upon
this idolized treasure is a lesson not learnt in a day — learnt only in
the school of discipline. The eagerness for the earthly, and the
neglect of the heavenly, object, show, either that eternity is a delu
sion, or that the world is mad. For were the things of eternity
really believed, would not the thoughts be fixed, and the heart be
filled with them, with but little time or room for the engrossing
vanities of life? As to intrinsic value, Luther not less truly than
boldly declared — that ' the whole Turkish empire in all its vast-
ness was only a crust, which the great Father of the family cast
to the dogs.' And then — as to the abiding — there is no need to
invent icings. Riches make them to themselves. The man who
concentrates all his wisdom, talents, and energy, who sacrifices all
his peace ; " rising up early, and late taking rest,"2 in the labor
after riches, may be, and often has been, at one stroke deprived of
all, just as he supposed himself to be secure of all. Divine chastise
ment,3 indolence.4 extravagance,5 injustice,6 robbery, may bring to
the lowest poverty.7 The longest stay is but a moment. Eternity
is at the door ;s and naked shall we go out of the world, as we came
into it.9 Yet even this palpable consciousness fails to teach men the
important lessons, to cease from their own wisdom, to seek true
substance on earth." and in God's wisdom to lay up enduring
" treasures in heaven.""
Here then lies the contrast. The world apprehends realities only
in the objects before them ; the Christian only in invisible things.
Therefore if our judgment looks upon the one as a shadow, and
the other as substance — mind that we proportion our affections ac
cordingly; giving the shadow of love to the things of earth, the
marrow and substance of tlie heart to the things of eternity.
Thank our God for the present possession of " a better and endur
ing substance."12 But are there not moments of rest and indul
gence, when ¦'' uncertain riches" become our confidence,13 an 1 we
need a sharp lesson to remind us. how certainly they make to
themselves wings, and flee away 7 Oh ! think — Christian — of
thy heavenly birth — thine eternal expectations; what, manner of
man thou wilt be in a short moment, when the false pageant, shall
have given way to the real manifestation of the Son of God, and
thou shalt be on the throne with him for ever.14 With this glory in
¦ Comp. Jer. xxii. 17. Hos. ix. 11. 2 Ps. cxxvii. 2.
3 Gen. xiii. 5 — 11 ; xiv. 14. 4 Chap. vi. 9 — 11.
6 Luke xv. 12—16. 6 Chap. xx. 21 ; xxi. 6. Jam. v. 2, 3.
7 Job i. 14—17. Ps. cxix. 61. 8 Luke xii. 20.
8 Job i. 21. Ps. xlix. 17. 1 Tim. vi. 7. i° Chap. viii. 18—21.
ii Matt. vi. 20. 12 Heb. x. 34. 13 1 Tim. vi. IT. « Phil. iv. 5. Col. iii. 1—4.

EXPOSITION OF THE BOOK OF PROVERBS. 361
prospect, what a degradation is it to set thine eyes upon a " fashion
that passeth away i"1
6, 7. Eat thou not the bread of him that hath an evil eye, neither desire thou his
dainty meats : for as he thinketh in his heart, so is he : ' Eat and drink,' saith he
to thee; but his heart is not with thee. 8. The morsel which thou hast eaten shalt
thou vomit up, and lose thy sweet words
Kindly intercourse with our neighbors is a part of the courtesies
of life.2 Yet we ought not to entertain the invitation of a niggard
ly man, who grudges the very food we eat, or of a deceitful man,
whose friendship is a cloke for selfish purposes. The evil eye will
peep through the covers of his dainty meats, and betray him, in
spite of his effort for concealment. We judge him not by his words ;
for as he thinketh in his heart, so is he. And while he saith, Eat
and drink, it is but too plain, that his heart is not with us.3
"Better is a dinner of herbs where love is," than his dainty meats.
" A poor man is far better than such a liar."4 Every morsel at his
table is loathsome ; and gladly would we retract, and lose the sweet
words, with which we had unworthily complimented5 our host.
No such danger attaches to the invitations of the Gospel. There
is no evil eye6 — no grudging — "Ho, every one that thirsteth, come
ye to the waters."7 And while he saith — " Eat, O friends ; yea
drink abundantly, O beloved,"8 his whole heart is with us. There
are no repentings — no disappointments here. Every taste increas
es the appetite for more. And the prospect is near at hand, when
we " shall be abundantly" and eternally " satisfied with the fatness
of his house."9
9. Speak not in the ears of a fool : for he will despise the wisdom of thy words.
Our Lord's rule is to the same purport — " Give not that which
is holy unto the dogs ; neither cast ye your pearls before swine, lest
they trample them under foot, and turn again and rend you."10 Cast
not away your good counsels upon incorrigible sinners. So long
as there is any hope of reclaiming the fool, make every effort for
his precious soul. In the true Spirit of our Master, bring the Gos
pel to the worst and the most unwilling; and never make the rule
of prudence the excuse for indolence. Yet "there is a time to
keep silence, as well as a time to speak."11 Such a time we shall
i 1 Cor. vii. 29 — 31, It is a fine remark of a Heathen philosopher — ' Nothing can be
called great, which to despise is great. Thus riches, honors, dignities, authorities, and
whatever beside may have the outward pomp of this world's theatre, cannot be to a wise
man pre-eminent blessings, since the contempt of them is a blessing of no mean order.
Indeed those who enjoy them are not so much entitled to admiration, as those who can
look down upon them with a noble superiority of mind.' Longin. de Sublimit, sect. vii.
The Roman Satyrist adverts to Solon's warning to Croesus, when he refused to admire
his immense riches (a warning despised at the time, but afterwards remembered when he
was bound to the stake).
 ' Croesum, quern vox justi facunda Solonis
Respicere ad longae jussit spatia ultima vitse.' — Juv. x. 274.
2 1 Cor. v. 10, 11 ; x. 27. 3 Luke xi. 37. 4 chap. xv. 17; xix. 22.
5 2 Sam. xi. 13 ; xiii. 26—28. 6 Matt. xx. 15. ' Isa. lv. 1.
8 Can. v. 1. 9 Ps. xxxvi. 8 ; xvi. 11. 1° Matt. vii. 6.
ii Eccl. iii. 7. Chap. xxvi. 4, 5.
46

362 EXPOSITION OF THE BOOK OF PROVERBS.
understand by the trial to our own spirit. We long to speak in
compassion. But self-denial — not self-indulgence — restrains.! We
have before been warned against untimely rebuke.2 This caution
extends further — Speak not in the ears of a fool. Such was our
Master's silence before Herod.3 If he would hear, there would be
hope. But, instead of being thankful for instruction, he will de
spise the wisdom of thy words4 and take occasion from them only
to scoff and blaspheme the more. Many doubtful cases however
require much wisdom. And the safe rule will be, never to speak
without prayer for Divine guidance, and simplicity, and love.
10, 11. Remov; not the old landmark; and enter not into the fields of the father
less ; for their Redeemer is mighty ; he shall plead their cause with thee.
The general prohibition to remove the old landmark has been
before given.5 A special warning, and a powerful reason is here
added. Many would not dare to touch the rich, while they op
press the poor at their will. But the field of the fatherless is under
the Almighty protection. Beware of arming against yourself the
Divine vengeance by entering into it. Helpless they may seem
to be. But have they no counsel to plead their cause? Their
Redeemer is mighty ; he shall plead their cause with thee.6 Was
the nearest, of kin bound to be the Goel — the Redeemer of his
kinsman's wrongs V Adored be the unsearchable pity, grace, and
condescensipn of Emanuel ! When he could not redeem as God,
he became our kinsman, that he might be our Redeemer !8 And
he now bears the endearing title of " the Father of the fatherless."9
His moral government shows, that " in him they find" not " mercy""1
only, but justice also.n Is not here their strong confidence, when hu
man help is gone ? " The poor committeth himself unto thee ; thou
art the helper of the fatherless.12 " Pure and undefiled religion is"
therefore to follow his heavenly pattern — " to visit the fatherless
and widows in their affliction."43 Hence the special provision made
for the apostolical ministration for these friendless objects of Chris
tian help.14 The Gospel reflects the image of Christ when native
selfishness thus melts away under the influence of sympathizing love.
12. Apply thine heart unto instruction, and thine ears to the words of knowledge.
The frequent repetition of these counsels15 implies an humbling
truth — familiar to every day's experience — man's natural revulsion
from Divine instruction, and his inattention to the words of know
ledge. It is well to have these injunctions renewed from time to
time. We all need " precept upon precept, line upon line ;"16 and
that to the very end of our course. The best taught and most ad-
1 Ps. xxxix. 1, 2. 2 Chap. ix. 8. 3 Luke xxiii. 9.
4 Chap. i. 7. 6 Chap. xxii. 28.
6 lb. Verses 22, 23. Jer. 1. 33, 34. Comp. Ez. xxii. 22—24. Job xxii. 9, 10; xxxi.
21—23 ; xxxiv. 28. Isa. x. 1—3.
7 Lev. xxv. 25. Num. xxxv. 12. Ruth iii. 12. 8 Heb. ii. 14—16.
9 Ps. lxviii. 6, with 18. "> Hos. xiv. 3. Ps. cxlvi. 9. " Ps. ciii. 6.
i2 lb. x. 14, 17, 18. 13 James i. 27. " Acts vi. 1. 1 Tim. v. 3—5, 9, 10
15 Chap. ii. iii. iv. vii. xix. 20. 16 Isa. xxviii. 13.

EXPOSITION OF THE BOOK OF PROVERBS. 363
vanced Christian will be most earnest in seeking more instruction,
and will most gladly sit at the feet of the Lord's ministers, to hear
the words of knowledge. Here lies the value of the Bible, as the one
source of instruction, and the alone treasure-house of the words of
knovdedge. The simple reference to this standard is the keeping of
the soul from Romish errors, whether on Romish or Protestant ground.
Observe the connexion between the application of the heart
and of the ears.1 The heart, open to sound advice or moral pre
cept, is yet shut to Christ and his doctrine. It is closed up in un
belief, prejudice, indifference, and the love of pleasure. A listless
heart therefore produces a careless ear. But when the heart is
graciously opened, softened, and enlightened, the attention of the
ear is instantly fixed.2 This indeed is the Lord's Sovereign crea
tion work ;3 yet wrought by a God of order in the use of his own
means. Awakened desire brings to prayer.4 Prayer brings the
favor and the blessing.5 And how precious then is every word of
knowledge — more " than thousands of gold and silver."6
13. Withhold not correction from the child: for if thou beatest him with the rod,
he shall not die. 14. Thou shalt beat him with the rod, and shalt deliver his soul
from hell.
Christian parents do not always recognize the scriptural stan
dard of discipline. " Foolishness is bound in the heart" of the pa
rent, no less than " of the child." Does " the wild ass's colt"7 tame
itself? Surely it must always need its measure of correction.
The rule therefore is — notwithstanding all the pleas of pity and
fondness — withhold it not. Do the work wisely, firmly, lovingly.
Persevere notwithstanding apparently unsuccessful results. Con
nect it with prayer, faith, careful instruction. Use it as God's
means, linked with his blessing.
But are not gentle means more likely to be effectual 1 Had this
been God's judgment, he would not as a God of mercy have pro
vided a different regimen. Eli tried them, and the sad issue is
written for our instruction.3 ' Must I then be cruel to a child V
Nay — God charges thee with cruelty, if thou withhold correction
from him. He " goes on in his own foolishness."9 Except he be
restrained, he will die in his sin. God has ordained the rod to
purge his sins, and so deliver his soul from hell. What parent
then, that trembles for the child's eternal destiny, can withhold
correction 7 Is it not cruel love, that turns away from the painful
duty ? To suffer sin upon a child, no less than upon a brother, is
tantamount to "hating him in our heart."10 Is it not better that
the flesh should smart, than that the soul should die 7 Is it
no sin to omit a means of grace, as Divinely appointed as the
word and the sacraments ? Is there no danger of fomenting the
i Chap. ii. 2. 2 Acts xvi. 14. 3 Chap. xx. 12. Rev. iii. 7.
4 Ps. cxix. 18; xix. 10. 5 Chap. ii. 3—6.
6 Ps. cxix. 14, 72, 127. 7 Job xi. 12.
8 1 Sam. ii. 23—25 ; iii. 13. » Chap. xxii. 15. Eccl. xi. 10.
i° Lev. xix. 18, with Chap. xiii. 24.

364 EXPOSITION OF THE BOOK OF PROVERBS.
native wickedness, and thus becoming accessory to the child's eter
nal destruction? What if he should reproach thee throughout
eternity, for the neglect of that timely correction, which might have
delivered his soul from helll Or even if he be " scarcely saved,"
may he not charge upon thee much of that difficulty in the ways
of God — the influence of deep-rooted habits of evil, which early
discipline might have restrained or subjugated ?
Yet let it not be used at all times. Let remonstrance be first
tried ; like our Heavenly Father, who will never stir the rod with
his children, if his " still small voice" of instruction prevail. Mag
nifying trifles into grave offences ; chiding every slip of childish
ness or troublesome forgetfulness, casts a baneful gloom upon home.
It is " a continual dropping in a very rainy day."4 This indiscri
minate correction soon brings a callous deadness to all sense of
shame. Let it be reserved, at least in its more serious forms, for
wilfulness. It is medicine, not food. It is the remedy for consti
tutional diseases, not the daily regimen for life and nourishment.
And to convert medicine into food, gradually destroys its remedial
qualities. Some parents, indeed, use nothing but correction. They in
dulge their own passions at the expense of their less guilty chil
dren. Unlike our Heavenly Blather, they " afflict and grieve their
children willingly ;"2 to vent their own anger, not to subdue their
children's sins. This intemperate use of a scriptural ordinance
brings discredit upon its efficacy, sows the seed of much bitter
fruit ; engendering in their children a spirit of bondage and con
cealment, sometimes of disgust, and even of hatred, towards their
unreasonable parents. 'If parents' — said a wise and godly father
— ' would not correct their children, except in a praying frame,
when they can "lift up their hands without wrath," it would
neither provoke God nor them.'3
Other parents freely threaten the rod, yet withhold it. It was
only meant to frighten. It soon becomes an empty sound, power
less and hardening. This again contravenes our Great Exemplar.
His threatenings are not vain words. If his children will not turn,
they will find them faithful and true to their cost. This threaten
ing play is solemn trifling with truth ; teaching children by exam
ple, what they had learnt from the womb,4 to " speak lies." Let
our words be considerate, but certain. Let our children know,
that they must not trifle either with them or with us. Truthful
discipline alone can convey a beneficial influence.
After all, parents have much to learn. We must not expect too
much from our children ; nor be unduly depressed by their naugh
tiness, Yet we must not wink at their sinful follies. We must
love them not less, but better. And because we love them, we
must not withhold — when needed — correction from them. More
painful is the work to ourselves than to them. Most humbling is
i Chap, xxvii. 15. s Contrast Lam. iii. 33. Heb. xii. 10.
3 Matthew Henry's Life, chap. xiii. 4 Psalm lviii. 3.

EXPOSITION OF THE BOOK OF PROVERBS. 365 I
it. For since the corrupt root produces the poisoned sap in the
bud, what else is it, but the correction of our own sin? Yet
though " no chastening for the present be joyous, but rather griev
ous ;"i when given in prayer, in wisdom, and in faith, it is ordained
for the pain of the flesh, that the soul may be delivered from hell.2
' Lord, do thou be pleased to strike in with every stroke, that the
rod of correction may be a rod of instruction.'3 ' It is a rare soul'
— said good Bishop Hall — 'that can be kept in constant order
without smarting remedies. I confess mine cannot. How wild
had I run, if the rod had not been over me ? Every man can
say, he thanks God for his ease. For me, I bless God for my
trouble.'4 15. My son, if thine heart be wise, my heart shall rejoice, even mine, (I will re
joice, Marg.) 16. Yea, my reins shall rejoice, when thy lips speak right things.
The wise man now turns from parents, and addresses himself
most tenderly to children5 — perhaps to his own child. What Chris
tian parent but responds ? Could we be happy to see our child
honored in the world, admired, talented, prosperous, without godli
ness ? If thine heart be wise — this is the spring of parental joy —
my heart shall rejoice, even mine. His health, his comfort, his
welfare, are inexpressibly dear to us. But while we watch over
the casket, it is the jewel that we mainly value. The love of our
child's soul is the life and soul of parental love.6 None but a
parent knows the heart of a parent. None but a Christian parent
knows the yearning anxiety, the many tears, prayers, and " tra
vailing in birth again" for the soul of a beloved child ; or the fer
vor of joy and praise, when the first budding of heavenly wisdom
bursts to view.7 The sight brings joy into the innermost depths
of the bosom.3 Parents, who have not sympathy with these sen
sations, and with whom Solomon's language is unfelt and unin
teresting, realize but little either of their responsibilities or their
privileges. Greatly is the parent's joy heightened to hear his son's lips
speaking right things ; to see him in a day of apostacy and un
stable profession openly standing forth on the Lord's side ; " asking
for the old paths of rest," now that the " highways are" too often
" unoccupied, and the travellers walking through bye-ways."9
i Heb. xii. 11.
2 Comp. 1 Cor. v. 5 ; xi. 32. The Heathen philosopher adverts to the subject of pun
ishments as an instrument of healing produced by means apparently contrary. Arist.
Eth. ii. 3.
3 Swinnock's Christian Man's Calling, ii. 35. 4 Silent thoughts, xxi.
5 Chap, i: 8, 10, 15, &c. 6 See Solomon's own education, chap. iv. 3, 4.
7 Verses 24, 25 ; x. 1 ; xv. 20 ; xxix. 3. ' Lord, let thy blessing so accompany my
endeavor (was the pleading of a godly parent) that all my sons may be Benaiahs (the
Lord's building) ; and then they will be all AbneTs (their Father's light) ; and that all
my daughters may be Bethiahs (the Lord's daughters) ; and then they will be all Abigails
(their Father's joy).' Swinnock's Christian Man's Calling, ii. 29, 30.
8 Tlie reins, as deeply seated in the body, are a frequent scriptural illustration of the
inner thoughts and affections; Ps. xvi. 7; xxvi. 2. Jer. xii. 2. Lam. iii. 13.
» Jud. v. 6. Jer. vi. 16.

366 EXPOSITION OF THE BOOK OF PROVERBS.
But surely this child — now such a joy to his father — isone,/nwre
whom correction has not been withheld.1 The " foolishness bound
in his heart has thus been driven from him,"2 and its place gra
ciously supplied by a wise heart — a witness to the rule and pro
mise subsequently given — " Correct thy son, and he shall give thee
rest."3 And are not ministers also partakers of this parental joy ? " Paul
the aged" was filled with prayerful delight in his " beloved son in
the faith."4 The thriving churches were " his glory and joy."5
Another apostle " had no greater joy, than to hear that his children
walked in truth."6 And may we not rise higher, and adore the
manifestation of this joy in heaven7 — -yea ! the rejoicing in the
bosom of God himself over the return of his corrected child to a
wise heart — " This my son was dead, and is alive again ; he was
lost, and is found ?"8
17. Let not thine heart envy sinners : but be thou in the fear of the Lord all the
day long. 18. For surely there is an end; and thine expectation shall not be
cut off.
Exactly similar is David's counsel. He sets out the end, and
shows how little reason we have to envy sinners, and what is the
true path of duty and quietness.9 He was, however, himself, for a
while perplexed and shaken by this temptation. And though he
did not envy sinners, so as to covet their worldly prosperity, yet
comparing their condition with his own ' chastening,' " it was too
painful for him, until he went into the sanctuary of God. Then
understood he their end,"10 and learnt to rest in the assurance—
Thine expectation shall not be cut off.
What then is the safeguard proposed against this temptation ?
Just what the Psalmist, had found so effectual— a close walk with
God — " being continually with him"11 — the very spirit of the rule —
Be in the fear of God all the day long. Here he gathered con
fidence for both worlds — " Thou shalt guide me with thy counsel,
and afterward receive me to glory."12 With such a portion both for
time and for eternity, could his heart then envy sinners 7 " I have
set the Lord alway before me. Thou wilt show me the path of
life, the fulness of everlasting joy."13 What more could he desire?
His heart — instead of envying sinners — would be drawn out in
compassionate pleading for them, who have no portion, but a dying
world,14 no expectation, but that which shall quickly be cut off.15
But this habitual fear of the Lord is nothing separate from
common life. It gives to it an holy character. It makes all its
i Verses 13, 14. 2 Chap. xxii. 15. Comp. xxix. 15.
3 Chap. xxix. 17. 4 2 Tim. i. 2—5. 5 1 Thess. ii. 19, 20; iii. 8, 9.
6 2 John 4. 3 John 4. 7 Luke xv. 7, 10. 8 Ibid, verses 13—24.
3 Ps. xxxvii. 1—9, 35, 36. Comp. chap. xxiv. 1 , 2, 19, 20.
¦° Ibid, lxxiii. 3 — 17. Even a Heathen discovered the power of this temptation.
Socrates, being asked what was most troublesome to good men 1 answered — ' The pros
perity of the wicked.'
ii Ibid, verse 23. w Ps. lxxiii. 24. l3 lb. xvi. 8—11.
14 lb. xvii. 14. Luke xvi. 25. i5 Chap. xxiv. 20. Comp. Ecclus. ix. 11,

EXPOSITION OF THE BOOK OF PROVERBS. 367
minute details not only consistent with, but component parts of
godliness. Acts of kindliness are "done after a godly sort."i In
stead of one duty thrusting out another, all are " done heartily, as
to the Lord, and not unto man."2 Some confessors confine their
rehgion to extraordinary occasions. But Elijah seems to have been
content to await his translation in his ordinary course of work ;3
an example that may teach us to lay the great stress upon the
daily and habitual, not the extraordinory, service. Others are
satisfied with a periodical religion ; as if it was rather a rapture or
an occasional impulse, than a habit. But if we are to engage in
morning and evening devotions, we are also to " wait upon the
Lord all the day."4 If we are to enjoy our Sabbath privileges,
we are also to " abide in our weekly" " calling with God."5 Thus
the character of a servant of God is maintained — " devoted to his
fear."6 In this Christian walk with God, all is safe for eternity. The
hope of the ungodly,7 the hypocrite,8 the worldling,9 shall perish.
But thine expectation shall not be cut off.10 It is " a hope that
maketh not ashamed.11 It is grounded upon " the immutability of
God's counsel," and "entereth into that within the vail."12 Surely
there is an end for this. If the cross be heavy, thou hast but a
little time to bear it. If the way be wearisome to the flesh, the
end drawing nearer will abundantly compensate.13 If the light be
not visible, " it is sown" for thee. And in waiting for the glorious
harvest — "here is the patience and faith of the saints."14 Mean
while judge not the Lord hastily, by sense and feeling. Hold fast
by God's word. Give time to his providence to explain itself.
Pronounce nothing upon an unfinished work. Wait, and " see the
end of the Lord." " I know the thoughts that I think towards you,
saith the Lord ; thoughts of peace, and not of evil, to give you an
expected end. What I do thou knowest not now ; but thou shalt
know" — and not only know, but approve — " hereafter."15
19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be
not among winebibbers ; among riotous eaters of flesh : 21. For the drunkard and
the glutton shall come to poverty : and drowsiness shall clothe a man with rags.
These repeated exhortations to hear, remind us of our Lord's
earnest and affectionate calls — " Who hath ears to hear, let him
hear."16 They show the great importance oi hearing, as the first
step to being wise. For wisdom, no less than "faith, cometh by
hearing."17 " Guide thine heart in the way," The promise to
make this call effectual, is — " 1 lead in the way of righteousness, in
the midst of the paths of judgment."18
i 3 John 5, 6. 2 Eph. vi. 6. Col. iii. 23. 3 2 Kings ii. 1— J 2.
4 Psalm xxv. 5, with Num. xxviii. 4. 5 Ps. lxxxiv. with 1 Cor. vii. 20, 24.
6 Ps. cxix. 28. ' Chap. xi. 7. 8 Job viii. 13, 14.
3 Luke xii. 19, 20. i° Chap. xxiv. 14. Ps. ix. 18. Eccl. viii. 12. Phil. i.^.
ii Rom. v. 5. 12 Heb. vi. 17—19.
13 ' O passi graviora, dabit Deus his quoque finem !' — Virg. Mn. i. 199.
14 Rev. xiii. 10. 15 James v. 11. Jer. xxix. ll. John xiii. 7.
i6 Matt. xi. 15 ; xiii. 7. w Rom. x. 16, with chap. i. 5. is Chap. viii. 20.

368 EXPOSITION OF THE BOOK OF PROVERBS.
But the call especially warns against a besetting temptation.
God's creature abuses his gifts. 1 Wine becomes the occasion of
excess. Riotous eaters of flesh degrade the soul as the slave of
the body. Not only be not one of them, but be not amongst
them.2 Can we be among the leprous without infection? May
we not get a stain, that will not easily be wiped out ? Do we not
insensibly receive the world in our society?3 Did not Lot probably
learn his dreadful wickedness by contact with the ungodly?4 The
right love is not to sit down with them, but to labor for their con
version ; and — this being ineffectual — to avoid them. Young peo
ple ! remember — ' Tinder is not apter to take fire, wax the impres
sion of the seal, paper the ink, than youth to receive the impres
sion of wickedness.'5 Fancy not that the enemy in this snare in
tends even your present happiness. His malice holds out a poi-
sened bait. Poverty and shame are the temporal fruits.6 But the
eternal ruin of his deluded victims is his far more deadly design.
Noah as a winebibber,7 and the Corinthian converts — profaning
the sacred feast by drunkenness and gluttony3 — warn the man of
God — " Watch and pray that ye enter not into emptation."9 Al
ways however evangelize these parental warnings, on the moving
principles of the Gospel. " Walk not in rioting and drunk
enness ; but put ye on the Lord Jesus Christ," — the only effec
tual covering from the wantonness of the flesh — " Having these
promises, dearly beloved, let us cleanse ourselves from allfilthiness
of the flesh and spirit."10
22. Hearken unto thy father that begat thee, and despise not thy mother when she
is old. " We have had fathers of our flesh, and we gave them reve
rence."1! Such is the rule of nature. Such is the law of God.12
The wise man here enforces its special application to aged parents
— thy -mother when she is old. Then surely, love and reverence
are doubly due. ' A thing comely and pleasant to see,' says Bishop
Hall — ' and worthy of honor from the beholder, is a child under
standing the eye of his parent.'13 More lovely still is this filial ex
ercise, when the age of the child has naturally loosened the re
straints of authority. Respect is then the effect of principle and
gratitude. The child no more feels at liberty to despise his pa
rents' wishes, than if he were subject to their early discipline.
The Scripture examples are beautiful patterns for our imitation.
Isaac with Abraham ;14 Jacob with both his parents ;15 Joseph's de
ference to his aged father, and desiring his blessing on his own
i Isa. v. 11, 12, 22; xxii. 13. Hab. ii. 5, with Ps. civ. 14, 15. 1 Tim. iv. 3—5.
2 Chap, xxviii. 7. 3 Ps. cvi. 35. Comp. Matt, xxiv 49.
4 Gen. xix. 30—32, with Ez. xvi. 49, 50. 5 Greenhill on Ezek. xix. 4.
6 Chap. vi. 11 , xx. 13; xxi. 17. Isaiah xxviii. 1 — 3. Joel i. 5. Luke xv. 13 — 16.
i Gen. ix. 20, 21. 8 1 Cor. xi. 21. « Matt. xxv. 41.
1° Rom. xiii. 13, 14. 2 Cor. vii. 1 . u Heb. xii. 9
l2 Ex. xx. 12. Lev. xix. 3. Eph. vi. 1, 2. Comp. chap. i. 8 ; vi. 20.
13 Holy Observations, v. w Gen. xxii. 9. 15 Ibid, xxviii. 1 — 5.

EXPOSITION OF THE BOOK OF PROVERBS. 369
children ;4 Moses with his father-in-law ;2 Ruth with her mother-
in-law ;3 Solomon in the grandeur of royalty paying respect to his
mother ;4 the Rechabites hearkening to their deceased father's com
mand ;5 and above all the rest — the Saviour's tender care for his
mother in his own dying agonies.6
The contrary conduct is marked with the most awful reproba
tion.7 It forms a part of the dark mass of Heathen depravity,8 and
one of the signs of " the perilous times" threatened " in the last
days."9 The spectacle will ever bring a blot upon the child's name
and character.40
But is not this trial of neglect the Lord's chastening of foolish
fondness of our children when young, of unwise treatment, or in
consistent conduct? Sinful indulgence will always in the end
make us despised in their eyes, and lay our authority in the dust
for them to trample under foot. Christian dignity and consistency,
on the other hand, commands the impressive influence of respect,
even where they fail of producing the full practical results." Oh !
what need have we of divine grace and wisdom, honorably to
maintain parental responsibility?-
23. Buy the truth, and sell it not : also wisdom and instruction, and understand
ing. 24. The father of the righteous shall greatly rejoice: and he that bcgetteth
a wise child shall have joy of him. 25. Thy father and thy mother shall be glad,
and she that bare thee shall rejoice.
This is the merchantman, who purchased the "pearl of great
price at the cost of all that he had."12 The blessing can indeed
only be "bought without price."13 It is as free as it is precious.
But the figure sets out the importance of gaining it at any cost.
First, however, let us satisfy ourselves, that the seller is no de
ceiver — that he is perfectly upright in his dealings. " Buy of me"14
— saith the Saviour. This sets the matter at rest. If we do not
really want the article, we shall not pay much heed to the injunc
tion — "Buy those things that ye have need of"15 — is the rule.
Ponder also its inestimable value. It is the truth — the only means
of salvation16 — the only deliverance from sin17 — the only principle of
holiness18 — the " One thing needful."19 Place the blessing fully in
view — " The excellency of the knowledge of Christ Jesus our Lord.
That I may win Christ, and be found in him. That I might
attain unto the resurrection of the dead."20 We cannot be de-
i Gen. xlviii. 9—14. 2 Ex. xviii. 13—24. 3 Ruth ii. 22, 23.
4 1 Kings ii. 19. 6 Jer. xxxv. 6.
5 John xix. 26, 27. Dr. Taylor's ' godly exhortation to his son,' as Foxe remarks in
his exquisite Biography, ' is worthy of all youth to be marked' — ' When thy mother is
waxen old, forsake tier not; but provide for her to thy power, and see that she lack no
thing ; for so will God bless thee, give thee long life upon earth, and prosperity, which I
pray God to grant thee.' Vol. vi. 692. Comp. Ecclus. iii. 8 — 14 ; vii. 27, 28.
7 Chap. xx. 20; xxx. 11, 17. Deut. xxi. 18 — 21 ; xxvii. 16. Isa. iii. 5.
3 Rom. i. 30. 3 2 Tim. iii. 1, 2. ¦» Chap. xix. 26.
ii Chap. xxxi. 28. i2 Matt. xiii. 45, 46. 13 Isa. lv. 1.
14 Rev. iii. 18. 15 John xiii. 29. i« 1 Tim. ii. 4.
17 John viii. 32 2 Tim. ii. 25, 26. 18 John xvii. 17. 13 Luke x. 42.
«o Phil. iii. 8—11.
47

370 EXPOSITION OF THE BOOK OF PROVERBS.
frauded in the purchase. It is a cheap purchase at any price.1
No cost was too great for the baubles of Vanity Fair. But Bun-
yan beautifully describes his pilgrims, answering the sneering
reproach — •' What will you buy ?' They lifted up their eyes above,
saying — ' We will buy the truth.'
But like the well-practised merchant, we must secure the genuine
article. Much counterfeit coin is current.2 Bring every thing
"to God's standard."3 That which brings wisdom, instruction,
and understanding, is the truth of God.
Then — having ascertained its riches and its purity — not only
wish for it — gaze at it — commend it — but buy the truth. Not only
bid — make an offer ; but strike the agreement. Make it thiue.
The man did not wish for the field with the " hidden treasure ;"
but he "sold all that he had, and bought4 it." And let thy pur
chase be the whole truth. Every particle — the very filings of the
gold — are invaluable — " Set thine heart upon all that I shall show
thee."5 Many are content to. be at some pains, but they stop
short of the prize.5 Herod shrunk from the full price.7 So did
the young ruler;8 and Agrippa;9 and therefore they bought it not.
Moses gave up for it " the treasures of Egypt ;"10 Paul his Jewish
privileges and high reputation.11 The Hebrews " took joyfully the
spoiling of their goods."12 The martyrs "loved not their lives
unto the death."13 And who of these repented of the costly
purchase ?
Having thus made the purchase, shall we part with it? Should
we not find it all we expected ; or should we after all discover that
we did not want it, we should doubtless be glad to be rid of it.
Many an estate has been bought and sold again from disappointed
expectations. But though usually what we have bought, we are
at liberty to sell ; here is a command to buy, but a prohibition to
sell. And a merciful prohibition it is ! For those who sell the
truth, sell their own souls with it. And " what shall it profit a
man, if he shall gain the whole world, and lose his own soul !"14
Can we look at Esau,15 Judas,16 Demas,17 selling their treasures
for a thing of naught, without sorrowful trembling? Yet their
apostacy clearly proved, that they had never " received the truth in
the love of it ;"18 that it was some shining shadow, merely notional
and speculative ; never engrafted in their hearts. Having there
fore never felt the power, or known its price, they could sell it for
this world's lust or pleasure, or for the more flattering delusions of
their own hearts. Reader : have you ever known that apprehen
sion of Divine Truth, that has made it, in your eyes, worth every
i Chap. Ui. 15. 2 2 Cor. xi. 3, 14. Gal. i. 6, 7.
3 1 Thess. ,.24. 1 John iv. 1. Isa. viii. 20. 4 Matt. xiii. 44.
5 Ez. xl. 4. 6 2 Tim. iii. 7. 7 Mark vi. 17—20.
8 Luke xviii. 23. 3 Acts xxvi. 28. i° Heb. xi. 24—26.
ii Phil. iii. 4—8. i2 Heb. x. 34. 13 Rev. xii. 11. Acts xx. 23, 24.
n Matt. xvi. 26. 15 Heb. xii. 16, 17. 16 Matt, xxvii. 3—5.
» 2 Tim. iv. 10. i8 2 Thess. ii. 10. Comp. 1 John ii. 19.

EXPOSITION OF THE BOOK OF PROVERBS. 371
sacrifice to buy it ? No one — be assured — who has really bought
it, will ever be willing to sell it.
A joyous sight it is to see children realizing their parent's
fondest hopes ; proving "a wise heart"! by a diligent enquiry about
this only gainful purchase: not content with receiving it by edu
cation, but making the contract for themselves ; discovering that
religion must be a personal concern, an individual transaction be
tween God and their own souls. Cause is it indeed for greatly
rejoicing, to see their righteous children thus enriched for eternity,
in possession of a treasure which they can never spend, and which
no troubles, no changes, no malice of hell can touch. If the godly
parents have had a seed-time of tears, their precious sheaves of joy
are an abundant recompense.2 The stern exclusive system, which
recognizes little, save the Divine purpose and Sovereignty, annuls,
or at least, enervates, the responsibility of means, and thus loses
the privilege both of trusting the promise, and witnessing its accom
plishment. Will not the child feel the constraining obligation to
fulfil his parent's rejoicing thus vividly portrayed ? Most unna
tural must he be, if his heart does not glow with the desire thus to
repay his father's anxious love, and the yearning tenderness oi her
that bare him. They ask no other requital than the joy and
gladness of seeing a. righteous and a wise son. Selfishness itself
might supply a motive ; since parental gladness is the child's own
joy, walking in " wisdom's ways of pleasantness and peace."
26. My -son, give me thine heart, and let thine eyes observe my ways. 27. For
a whore is a deep ditch; and a strange woman is a narrow pit. 28. She also
lieth in wait as for a prey, and increaseth the transgressors among men.
Solomon here manifestly rises above himself, and speaks in the
name and Person of Divine Wisdom.3 For who else could ckiim
the gift of the heart — the work of his own hands — the purchase of
his own blood ? My Son. Such is the relationship which God
acknowledges ; including every blessing which he can give, and
all the obedience that he can claim. No obedience can be without
the believing and practical acknowledgment of this relation — My
Son — not a stranger — not an enemy — not a slave — but a son ; in
vited to return. An amnesty of the past— a perpetual jubilee of
joy — awaits thee at thy Father's house.
Many are the claimants for the heart. Heaven and hell contend
for it. The world with its riches, honors, and pleasures — and
science with its more plausible charms — cries — Give me thine
heart. Nay, even Satan dares to put in a loud and urgent plea — •
" If thou wilt worship me, all shall be thine."4 The loving Father
calls — My Son, give me thine heart. The answer too often is —
' I have no heart" for God. It is engaged to the world. I cannot
make up my mind to be religious — at least not yet.' And so the
i Verses 15, 16.
2 Ps cxxvi. 6. Comp. chap. x. 1 ; xv. 20. Contrast xvii. 25.
3 Chap. i. 20 ; viii. 1. 4 Luke iv. 7,

372 EXPOSITION OF THE BOOK OF PROVERBS.
" darling is given to the lion" — the heart to the murderer. And to
him, who alone deserves it — few hearken — and many even of those,
only when they have proved to their cost the falsehood and disap
pointment of all other claimants;
An honor indeed he puts upon his creatures, in condescending to
receive as a gift what is his most rightful debt, and what he might
at any moment command for himself. But his call wakens his
child to recollection and conscious dependence. It is the Father's
striving with his child's will. It is the test of his child's obedience.
It is a pointed arrow of conviction to his conscience for wilful resis
tance to his call — the only hindrance to his giving his heart being,
that he has already given it to claimants, infinitely unworthy of it.
' My guilt is damnable' — exclaimed an humbled saint — ' in with
holding my heart ; because I know and believe his love, and what
Christ has done to gain my consent — to what? — my own happi
ness.'i Indeed happiness is bound up in this gracious command. For
what else can ' fill the aching void' within, but " the love of God
shed abroad in the heart by the Holy Ghost."2 Created objects
only seem to widen the chasm. If our appetite is satisfied, it is but
for a moment ; while every irritation increases the general dissatis
faction. The heart, wilfully remaining at a moral distance from
God, can find its home only in a land of shadows. It grasps no
thing solidly ; while its incessant conflict with conscience, is "the
troubled sea, which cannot rest."3 God will never abate one atom
of his full requisitions. He asks not for magnificent temples,
costly sacrifices, pompous ceremonials, but for the spiritual worship
of the heart.4 He demands — not the hands, the feet, the tongue,
the ears, but that which is the moving principle of all the members
— the heart.5 Give that. It. is all he desires. Withhold it, — No
thing is given. What the heart does not do, in a great measure is
not done at all. The cold conformity of a lifeless faith is a dead —
not "a living" — not therefore an acceptable "sacrifice"6 — not " a
reasonable service.'-' " How canst thou say, I love thee, when thine
heart is not with me ?"7
Never will he dispense with this claim of the love of all our
heart.3 We must not deal with Him as Lot's wife, moving slowly
forward, while the heart is behind;9 or like Orpah, stopping at the
very moment that the cross is to borne.10 Dream not of dividing
the heart with the world.11 He loves a broken heart. He spurns
a divided throne. Satan will seem to be content with a part ; be
cause he knows that, as God will accept nothing less than all, the
whole will thus fall to him. It is far beneath the Majesty of heaven
i Adams's Private Thoughts. 2 Rom. v. 5.
3 Isa. lvii. 20, 21. 4 ibid. lxvi. 1, 2, with John iv. 23, 24.
5 ' Non caput, non manum, non pedem, non caetera membra ; sed omnium membro-
rum principium, radicem, et vitae humanre fontem, qui cor est, dari sibi Deus postulat.'
Glass. Philolog. Sacr. Lib. ii. Pars i. Tract ii. sect. iii.
5 Rom. xii. 1. 7 Judg. xvi. 15/ 8 Matt. xxii. 37.
3 Gen. xix. 26. i» Ruth i. 14. u Matt. vi. 24.

EXPOSITION OF THE BOOK OF PROVERBS. 373
to possess any thing less than the thronei — a mean throne at best
for the Almighty Sovereign of the universe. But his claims are
paramount. And never are we truly our own, till we umeservedly
acknowledge ourselves to be his. Indeed all false religions in the
world are but vain substitutes for this plain and most happy duty.
However plausible the show, if it does not lead the heart to God,
it is fearful delusion. Whatever principles, practices, or society,
turn our hearts from God — it is the high road of ruin.
And doth he ask his child for his heart 7 and will he refuse to
give it? Does it open immediately to Satan and the world — yea
— even before they knock? And is the beseeching Father to be
excluded ? Are there no " bands of love to draw V'2 Out of what
rock was it hewn, that it can be proof against the pleadings of Di
vine parental love ? Canst thou not give it him ? Surely hadst
thou the will, thou wouldst have the power too. If thou hast the
faintest will, at least show though but the feeblest effort. Offer it,
though but with a trembling hand. His hand will meet thine, and
take it of thee. The happiest day of life is now arrived — a day,
the recollection of which will never be tinged with one shade of
regret. If thou hast not done it — do it now. If thou hast — do it daily.
Thou canst not do it, too soon or too often. The command does
not hale us (as Saul haled his victims3) to the service of God. The
citadel is not stormed, but it opens its gates. A principle of immor
tal energy constrains the heart ; yet only by " making it willing."4
The reluctancy is melted away, and by the power of love the heart
is " compelled to come."5 What so free as a gift ? And never is
the will so free, as when it moves towards God. Weak as he is,
yet the child can testify, that to give his heart, is his first desire;
that, he never designs or intends any thing less; that he longs for
the consuming of every corruption, which hinders the full surren
der. Oh— my God — thy grace alone can enable me — I am
ashamed of the gift. Nothing can be more unworthy. But be
cause thou callest for it, it is thine own. Take it as it is. Make
it what it is not. Keep it with thyself. Bind it so close to thee
with the cords of love, that it may never cast a wishful look away
from thee. Had I a thousand hearts, all should be thine. This
one thou alone canst, fill. Thou alone art worthy of it. Exalt
thine own throne in it forever.
And now when the first command is duly regarded, the second
will soon follow. The heart once given to God, the eyes will ob
serve his ways.6 ' Our heart given, gives all the rest. This
makes eyes, ears, tongue and hands, and all to be holy, as God's
peculiar people.'7 His word will be our rule ;8 His Providence our
interpreter.9 The heart — no longer divided, is now at full liberty
for the service of God. The eyes, no longer wandering, like " the
i Matt. x. 37. 2 Hos. xi. 4. 3 Acts viii. 3.
4 Psalm ex. 3. 5 2 Cor. v. 14. Luke xiv. 23.
6 Chap. iv. 23—25. 7 Leighton on 1 Pet. ii. 4, 5.
8 Chap. vi. 23. Ps. cxix. 9—11, 105. 9 Psalm cvii. 43.

374 EXPOSITION OF THE BOOK OF PROVERBS.
eyes of a fool, in the ends of the earth"1 — are now fixed upon an
object supremely worthy, and abundantly satisfying.
Here also is our power of resistance to the gross seductions of the
enemy2 — " I have opened my mouth unto the Lord, and I cannot"
— I will not—" go back."3 He hath my heart, and he shall have
it. True indeed — so long as we carry about us a body of sin and
death, we need a continual supply of " the Spirit to mertify the
deeds of the body."4 But in our new atmosphere of heavenly light,
the mask falls off from the allurements of sin. The strange
woman appears frightful as a deep ditch — or what is even more —
a narrow pit — with no room to escape from the ruin.5 Mighty
and strong men have fallen into it.6 The tempter hides the
danger, while s he lays wait for the prey ; and thus she successfully
increases the trangressors among men.7 Blessed be God — if,
while fleshly lusts " have destroyed their thousands and tens of
thousands,"8 we have, by giving our heart to its Divine Lord,
been enabled to abhor the temptation, and to ascribe to our faithful
God the glory of our deliverance.
29. Who hath woe ? who hath sorrow ? who hath contentions 1 who hath bao-
bling ? who hath wounds without cause t who hath redness of eyes ? 30. They
that tarry long at the wine : they that go to seek mixed wine. 31. Look not thou
upon the wine when it is red, when it giveth his color in the cup, when it moveth it
self aright. 32. At the last it biteth like a serpent, and stingeth like an adder.
33. Thine eyes shall behold strange women, and thine heart shall utter perverse
things. 34. Yea, thou shalt be, as he that lieih down in the midst of the sea, or as
he that lieih upon the top of a mast. 35. They have stricken me, shalt thou say,
and I was not sick; they have beaten me, and I fell it not: when shall I awake?
I will seek it yet again.
A warning was lately given against keeping company with sen
sualists.9 Here it is enforced by the most graphical delineation of
the sin in all its misery, shame, and ruin. It is the drunkard's
looking glass. Let him see his own face. Let it be hung up in
his cottage — in the alehouse. Could he go there ? The picture is
drawn with such a vividness of coloring. 'No translation or para
phrase can do justice to the concise, abrupt, and energetic manner
of the original.'10 Drunkenness is a time of merriment. But what
must be the stupifying insensibility, that can find a moment's joy,
with such an accumulation of woe.11 Every sin brings its own
mischief. But such woe — such sorrow — in all its multiform misery —
who hath it? The brawls and contentions over the cup ;12 the bab-
i Chap. xvii. 24. 2 Chap. ii. 10, 11, 16.
3 Jud. xi. 35. Comp. Gen. xxxix. 9.
4 Rom. viii. 13. Gal. v. 16. 5 Chap. xxii. 14 ; ii. 19.
6 1 Kings xi. 1—8, with Neh. xiii. 26. Jud. xvi. 4—20. ' He (Samson) broke the
bonds of his enemies ; but he could not break the bonds of his own lusts. He choked
the lion ; but he could not choke his own wanton love.' Ambrose ; quoted by Jermin
in loco. 7 Chap. vii. 4, &c. ; ix. 13 — 18.
3 Chap. vii. 26. 3 Verses 20, 21. i° Scott in loco. Comp. Bp. Hall.
11 ' Agmen malorum colligit, quae ebrietas secum trahit.' Lavater. ' Nemini certius in-
gentia imminere pericula, tam quoad facultates ac famam, quam ipsam quoque valetudi-
nein, vitam, ac animfB salutem, quam hominem temulentilm.' Geier.
12 Chap. xx. 1. 1 Tim. iii. 2. Comp. Hor. Od. iii. 21.

EXPOSITION OF THE BOOK OF PROVERBS. 375
bling words of pollution j1 the wounds — often to murder2 — without
cause; the redness of eyes, showing the effect of liquor on the
countenance; the impure appetites that are kindled ; the infatua
tion almost incredible — this is sensuality in all its wretchedness.
Whence this world of woe and sorrow. 7 It is the curse of in
dulged will. Not satisfied with healthful refreshment, many will
" add drunkenness to thirst."3 They continue long, " morning to
night, till wine inflame them."4 They go to seek the mixed wine
— the strongest and most inebriating drink.5
Wisdom's voice therefore is — Avoid the allurements of sin. Of
ten has a look — harmless in itself — proved a fearful temptation.6
Look not therefore at the wine when it is red. Its very color ; its
sparkling transparency in the cup ; the relish with which it -moves
itself aright, ' or goes down pleasant,'7 all tends to excite the irre
gular appetite. Crush it in its beginnings, and prove that you
have learnt the first lesson in the Christian school — " Deny your
self."8 Whatever be its present zest, at the last it biteth like a
serpent, and stingethlike an adder.9 Did it bite first, who would
touch it ? Did Satan present the cup in his own naked form, who
would dare to take it ? Yet it comes from his hand as truly, as if
he were visible to the eyes. If poison was seen in the cup, who
would venture upon it ? Yet is the poison less dangerous, because
it is unseen ? The adder's sting is concealed, yet most fatal.
The cup of sparkling wine becomes " a cup of fearful trembling in
the hands of the Lord."10
Seldom does any sensual indulgence come alone. One lust pre
pares the way for others ; the first step is sure to lead onwards.
The poor deluded victim cannot stop when he pleases. Drunken
ness opens the door for impurity.11 The inflamed eye soon catches
fire with the strange woman ; and who knoweth what the end
may be ? Loathsome indeed is the heart of the ungodly laid bare.
Drink opens it, as far as words can do ; and through the organ of
the tongue it does indeed utter perverse things. 12 ' Blasphemy is
wit, and ribaldry eloquence, to a man that is turned into a brute.'13
But the delirium is the most awful feature of the case. The
unhappy victim, having lost all will and power to escape, sleeps
quietly amid dangers as imminent, as lying down in the midst of
i Dan. v. 4. 2 2 Sam. xiii. 28. 1 Kings xvi. 9, 10 ; xx. 16—20.
3 Deut. xxix. 19. 4 isa. v. 11.
5 Chap. ix. 2, note. Homer describes his celebrated Helen as mixing exhilarating
ingredients in the bowl, to revive the spirits. Odyss. A. 219 — 229.
6 Gen. iii. 6 ; xxxix. 7. Jos. vii. 21. 2 Sam. xi. 2.
7 Holden. Comp. Can. vii. 9.
8 Matt. xvi. 24. Augustine gives an instructive example of his mother's nurse. Con
fess, ix. 8. See also George Herbert's excellent advice in his well-known poem — ' The
Temple.' 8 Comp. chap. xx. 17. i° Comp. Joel i. 5.
ii Gen. xix. 32. Comp. Jer. v. 8. Ez. xvi. 49, 50. Hos. iv. 18. Rom. xiii. 13.
1 Pet. iv. 3.
w Ps. lxix. 12. Hos. vii. 5. The libertine poet praises the inspiring excitement of
wine to the genius of poesy. — Hor. Ep. i. 19.
13 Lawson in loco.

376 EXPOSITION OF THE BOOK OF PROVERBS.
the sea, or upon the top of the mast.1 iMay — even the senses seem
to be stupified. Stricken and beaten he may he. But " his heart is
as a stone,"2 and he thanks his drunkenness, that he felt it not.
Therefore " as the dog to his vomit, the fool returns to his folly,"3
craving fresh indulgence — When shall I awake 7 I will seek it
yet again. More senseless than the brute who satisfies nature,
not lust ; so lost to shame ; his reason so tyrannized over by his
appetite, that he longs to be bound again, and only seeks relief
from his temporary awakening to a sense of his misery, by yield
ing himself up again to his ruinous sin.4
Oh ! how affecting is the thought of the multitude of victims to
this deadly vice in every age and clime, and among all ranks of
society ! Perhaps there is no sin which has not linked itself with
it, while the unconsciousness in the act of sin only serves, not to
palliate the guilt, but to increase the responsibility.
While we see the whole nature so depraved in taste — so steeped
in pollution — we ask — "Is any thing too hard for the Lord?"
Praised be his name for a full deliverance from the captivity of sin
— of all and every sin — even from the chains of this giant sin !5
The mighty, though despised, instrument is " Christ crucified — the
power of God, and the wisdom of God."6 It is this, which, when
vows, pledges, and resolutions — all have failed ; works secretly,
yet most effectually imparting new principles, affections, and appe
tites. The drunkard becomes sober ; the unclean holy; the glut
ton temperate. The love of Christ overpowers the love of sin.
Pleasures are now enjoyed without a sting, (for no serpent, nor
adder is here) and the newly-implanted principle transforms the
whole man into the original likeness to God — " Whatsoever is born
of God doth not commit sin, for his seed remaineth in him ; and
he cannot sin, because he is born of God. He that is begotten of
God keepeth himself and that wicked one toucheth him not."7

CHAPTER XXIV.
i. Be not thou envious against evil men, neither desire to be with them: 2. For
their heart studieth destruction, and their lips talk of mischief '.
This counsel has been lately given.8 But it is very difficult in
the false glare of this world's glory to " walk by faith," as the evi
dence of things not seen.9 In the confined atmosphere of impa-
1 Isa. xxviii. 7, 8. Hos. iv. 11. Comp. chap. xxxi. 4, 5.
2 1 Sam. xxv. 36, 37. 3 Chap. xxvi. 11. Isa. Ivi. 12. 4 jer. ii. 25.
5 John viii. 34—36. 1 Cor. vi. 10, 11. 6 1 Cor. i. 23—25.
7 1 John iii. 9 ; v. 18. See an affecting evangelical pleading with this case in that
valuable manual — ' Jowett's Christian Visitor.'
8 Chap, xxiii. 17. 9 2 Cor. v. 7. Heb. xi. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 377
tience and unbelief, " the spirit that is within lusteth to envy."1
This evil spirit, if it does not bring the scandal of open sin, curses
our blessings, withers our graces, cankers our peace, clouds our
confidence, and stains a Christian profession. The full cup in the
house of evil men stirs up the desire to be with them.2 But if
their fearful end did not restrain, their awful character is warning
enough.3 It is the malignity of Satan himself — studying destruc
tion in their heart ; mischief in their lips.4 Take away then
the delusive veil ; and who would envy them ? When Haman
was studying the destruction of the holy nation, the barbed arrow
of discontent was corroding his vitals.5 Who would envy Judas,
studying his master's destruction 7 In the agony of remorse,
his " soul chose strangling rather than his life."6 " Gather not my
soul with sinners" — is the prayer of the child of God — " nor my
life with bloody men, in whose hands is mischief"1 Let me, in
stead of studying the destruction — study the salvation of my fel
low-sinners — what, can I do to win them to Christ 1 Let me de
sire to be with the man of God, employed in this God-like work.
The Christian is the only enviable person in the world. ' The
seeming blessings of evil men are God's heavy curses ; and the
smart of the stripes is a favor too good for them to enjoy. To
judge wisely of our condition, it is to be considered, not so much
how we fare, as upon what terms. If we stand right with heaven,
every cross is a blessing ; and every blessing a pledge of future
happiness. If we be in God's disfavor, every one of his benefits is
a judgment ; and every judgment makes way for perdition.'8 In
stead of envying sinners in their successful wickedness, is there
fore their character and influence to be dreaded — no less than their
end I
3. Through wisdom is an house builded : and by unders landing it is established :
4. And by knowledge shall the chambers be filled with all precious and pleasant
riches. 5. A wise man is strong ; yea, a man of knowledge increaseth strength.
6. For by wise counsel thou shalt make thy war ; and in multitude of counsellors
there is safety.
Why should we envy the prosperity of the wicked ? Even if
their house be built,9 it cannot be established,'0 by iniquity. ' It is
only the snow-palace, built in the winter, and melting away under
the power of the summer's sun.'11 " The wise woman buildeth her
house'12 upon piety and prudence — a far more solid establishment.
Let every chamber oi the mind be enriched with these precious
and pleasant cuidowments. Without them the man is feeble in
the springs of action ; without strength of character ; the creature
i James iv. 5. 2 Ps. lxxiii. 10—14.
3 Chap, xxiii. 18. Comp. verses 19, 20, infra.
4 Chap. i. 11—14; iv. 16; vi. 18. 1 Sam. xxiii. 9. Job xv. 35. Ps. vii. 14; Ixiv.
2—6. Mic. vii. 3.
5 Est. iii. 8, 9 ; v. 13. 6 Matt. xxvi. 16 ; xxvii. 3—5. Job vii. 15.
7 Psalm xxvi. 9 ; xxviii. 3. 8 Bishop Hall's Works, viii. 206.
» Mic. iii. 10. 10 Chap. xii. 3. Jer. xxii. 13—18. Am. v. 11.
ii Geier in loco. i2 Chap. xiv. 1.

378 EXPOSITION OF THE BOOK OF PROVERBS.
of accident, circumstances, or society, thinking and living upon the
opinion of others. A general irresolution marks his insignificant
course. If the soul is a house consecrated as God's dwelling,1 it
will be built on an enlightened understanding of Divine Truth :
and every chamber will be filled with the precious and pleasant
riches of godly fruits. Heresy is restrained by conceding supreme
authority to the Bible. The crude professor acts under feverish
impulse, — a sickly sentimentalist in religion. Instead of retaining
a firm hold of truth, he imbibes with ease the most monstrous opin
ions. He is " carried about with divers and strange doctrines," in
stead of exhibiting " the good thing of an heart established with
grace."2 A " growth in" spiritual, as distinct from speculative,
" knowledge," will always be accompanied with " growth in grace."3
In extending this view to the buildihg of the spiritual house,
may we not observe, how God has laid its foundations, shaped and
framed the materials by his own Divine wisdom, and filled all the
chambers with his precious and pleasant richest Delightful is
the contemplation of the building, as it is rising, and as it will be
when it is finished. ' O the transcendent glory' — exclaimed the
heavenly Martyn — ' of this temple of souls ; lively stones, perfect in
all its parts, the.purchase and work of God !'4
But a wise man is strong.5 Every view confirms Lord Bacon's
far-famed aphorism — 'Knowledge is power.' The discovery of the
mechanical forces, and of the power of steam, has increased
strength in an hundred fold proportion to physical force. Intellec
tual knowledge wisely applied has immense moral ascendency. It
restrains the King from unadvised wars ;6 and if forced into the
field — instead of treading his perilous path alone, he ensures the
safety oi his kingdom by multitude of counsellors.1 The man of
spiritual knowledge is a giant in strength. He combines the power
to draw the bow, with a steady hand and eye to guide to the mark.
Conscious ignorance is the first principle of his knowledge. " I
am but a little child" — said the wisest of men ; arid the moral
power of this humility of wisdom, was the establishment of his
kingdom.8 The Christian, who is "filled with all wisdom and
spiritual understanding," is also " strengthened" in his warfare
" with all might according to the glorious power of his God."9 For
the people that do know their God shall be strong, and do exploits.10
7. Wisdom11 is loo high for a fool : he openeth not his mouth in the gate.
The commendation of wisdom is here continued. The man
richly endowed with it comes forth with authority, and speaks at
the gate among the wise. The fool, destitute of wisdom, is de
barred from this honor. The humble12 and diligent13 prove, that the
i 2 Cor. vi. 16. 2 Heb. xiii. 9. » 2 Pet. iii. 18 ; i. 5. 4 Life, chap. iii.
5 Chap. xxi. 22. Eccl. vii. 19; ix. 16. 6 Chap. xx. 18.
7 Chap. xi. 14 ; xv. 22. 8 1 Kings iii. 7; v. 12; x. 23—29. Comp. 2 Chron. xxvii. 6.
3 Col. i. 9, 11. i» Dan. xi. 32.
u " Wisdoms." Heb. all kinds of Wisdoms. Comp. Ps. xlix. 4. Schultens — Geier.
w Chap. viii. 9; xiv. 6. Matt. xi. 25. " Chap. ii. 1—6. John vji. 17.

EXPOSITION OF THE BOOK OF PROVERBS. 379
treasure is not really gut of reach. But it is too high for the fool.
His grovelling mind can never rise to so lofty a matter. He has no
apprehension of it;i no heart to desire it;2 no energy to lay hold
of it.3 And therefore, though in the Gospel it "is nigh him, even
in his mouth, and in his heart,"4 it is inaccessible. Its holy spirit
uality is too high for his reach. He commands therefore no respect
in his own station of society.5 His counsel is not sought. His
opinion, if given, is of no account. Though he may have a bab
bling tongue in the street, yet he openeth not his mouth in the
gate ; utterly unfit to give judgment in the presence of wise and
judicious men. Nor is this from natural defect, but from wilful
perverseness. His Lord had committed at least one talent to his
trust. But he had frittered it away — not traded with it.6 Oh !
let wisdom be sought, while it is within reach ; while it is so freely
promised.7 When found, let it be diligently improved for the
great ends of life. What! if we should® die without it, under the
fearful responsibility of having done nothing for God or our fellow-
creatures ; of having neglected the way of life : and " in the great
ness of our folly gone astray to everlasting ruin !"8
8. He that deviseth to do evil shall be called a mischievous person. 9. The
thought of foolishness is sin : and the scorner is an abomination to men.
What a picture is here of human depravity, in its active work
ing, its corrupt fountain, and its fearful end ! To see talent,
imagination, active mind, so debased, as to be all concentrated
upon Satan's own work — devising to do evil.9 He was the first
deviser,10 and he practises his children, till he makes them, like
himself, masters of mischief; contriving new modes of sinning,
ways of trickery and deceit; like the degraded Heathen, "invent
ors of evil things."n To do evil is the principle ; devising to do
evil is the energy, of his service. For this craft of evil, Balaam
might justly be stamped as a mischievous person.12 Abimelech
has earned for himself the same reputation. 13 Jeroboam's subtle
mischief has stamped his name with the black mark of reprobation
— "who made Israel to sin."14 Jezebel,15 and others of less note,
though equally industrious in evil, will appear in the same ranks
at the great day.
Even when it is not wrought out into action, the thought of fool
ishness — giving it lodgment,16 instead of casting it out as loath
some — is sin. But what guilt — it is asked — can there be in a
thought ? ' It is but an airy notion ; next to nothing. It can
make no impression. A malicious thought cannot hurt. A cove
tous thought cannot rob. What guilt or danger can belong to so
i Ps. x. 5; xcii. 5, 6. 1 Cor. ii. 14. 2 Chap. xvii. 16, 24.
3 Chap. xiii. 4; xxi. 25. 4 Rom. x. 6—8.
5 Contrast Job xxix. 7—10. 6 Matt. xxv. 24—30.
1 Jam. i. 5. 8 Chap. v. 23. 8 Verse 2. Ps. xxxvi. 3, 4.
1° Gen iii. 1. u Rom. i. 30. i2 Num. xxxi. 26. Rev. ii. 14.
is Jud.ix. M 1 Kings xii. 26—33; xv. 30.
isib. xxi. 27. Rev. ii. 20. . is See Jer. iv. 14.

380 EXPOSITION OF THE BOOK OF PROVERBS.
minute a being ?' Perhaps did we deal with man, these might be
trifling evils. But as the thought is the fountain of the act, God
counts it as the act, and holds us responsible for it.4 The smallest
sin involves us in the breach of the whole law.2 This is his de
cision, and who can answer against it ?
The awakened sinner admits his total depravity upon the same
demonstration as his own existence — consciousness. One sin gives
birth to another; Countless multitudes follow its rapid and con
tinuous succession. " Every imagination of the thoughts of the
heart is only evil continually."3 Did we fully realize this appre
hension, the flitting moments of the day — each bringing with it an
increase of guilt — could not slide away so pleasantly from us ; not
at least without shame and humiliation ; without habitual applica
tion of the Divine remedy. Job's sensitive conscience carried his
sons continually to the atoning sacrifice.4 Bunyan (unlike many
loose professors, who are never troubled about their thoughts,) was
deeply afflicted in the remembrance of one sinful thought. Nor
was this a morbid temperament, or weakness of faith ; but the ten
der sensibility of a heart humbled in the sight of the great sin of
fering before his eyes. To have sympathy with this mourning is
a clear mark of Divine teaching and grace.
But let us follow out this thought of foolishness unrestrained.
It gathers strength in every action, till its full influence is develo
ped in the " scorner's seat,"3 an abomination, not only to God, but
to man.6 For however misused wit and talent may gain the fool
bad preeminence ; he secures no respect, and is generally avoided
or dreaded,7 and ultimately brought to shame.8
10. If thou faint in the day of adversity, thy strength is small, (narrow, Marg.)
Let this be a word of strengthening encouragement. The mar
vel is, that those who know not where to look for a refuge, when
the storm is breaking over their heads, do not always faint. But
natural courage and buoyancy, or a deeper plunge into the world,
as a diversion from sorrow, raises them above their troubles for a
while ; estranging them yet further from God.
But why should the child of God, contrary to his Father's in
junction,9 faint 7 Thy privilege is — " The eternal God is thy
refuge, and underneath are the everlasting arms ;"10 thy duty —
" Call upon me in the time of trouble : I will deliver thee, and thou
shalt glorify me ;"u — thy security — " I will never leave thee, nor
forsake thee. For a small moment have I forsaken thee ; but
with great mercies will I gather thee."12 Trial can indeed sweep
i Comp. chap. xv. 26. Ps. xciv. 11. Matt. ix. 3, 4; xv. 19. Acts viii. 22. Rom.
ii. 15. Even an Heathen moralist could write —
' Nam scelus intra se taciturn qui cogitat ullura,
Facti crimen habet.' — Juv. xii. 209, 210.
2 Jam. ii. 10, 11. 3 Gen. vi. 5. 4 Job i. 5.
5 Ps. i. 1. 6 Chap. xxi. 24. Mal. ii. 8, 9.
7 2 Kings xviii. 37. 8 Jer. xxxvi. 23, with xxii. 19. 3 Chap. iii. 11.
i° Deut. xxxiii. 27. « Ps. 1. 15; xci. 15. i2 Heb. xiii. 5. Isa. liv. 7.

EXPOSITION OF THE BOOK OF PROVERBS. 381
away our earthly comforts. But it cannot " separate us from the
love of Christ."1
Yet we " speak not parables." Every Christian's heart responds
to the confession — that he is apt to faint. ' The strongest and
holiest saint on earth is subject to some qualms of fear,'2 not from
the greatness of the danger, but from the weakness of his faith.3
When he seeks his strength from his own resources ;4 when faith
gives way to distrust;5 praise to murmuring ;• hope to desponden
cy ;7 when relinquished pleasures vividly come to mind,3 and pro
tracted toils press heavily9 — then he faints in the day of adversity.
For this day we must prepare. " Man is born to trouble,"10 as
his portion inherited from his first father. He may be called to
drink a deep draught of the bitter cup, requiring much strength,
that " patience may have its perfect work."11 The day is needful
for the trial of our principles. What seemed more promising than
the confidence of the stony-ground hearers, or than the longer en
durance of the Apostle's companions? But the day of adversity
exposed their hollow profession.12 Often also, even when '¦the
root of the matter is found," a painful exhibition oi faintness.13
unable to weather out a bad day, proves the smallness — not the
vigor — of strength.
But why — again we ask — should the child of God faint? If
"affliction came from the dust, and sprung out of the ground,"14
he might be discouraged by his ill fortune. But where every
minute circumstance has been the fruit, of eternal counsel, where
" the hairs of his head are all numbered,"15 well may he "stay him
self upon his God." If his soul — like Israel of old — " be much dis
couraged because of the way,"16 it leadeth to his Father's house.
If he be wearied with his burden, soon will he rest eternally in
his Saviour's bosom. Never will he be called to a martyr's trial,
without a martyr's faith.17 The chastening rod is the seal of ever
lasting love.18 The temporal cross comes from the same hand as
his everlasting crown. If thy strength — Christian — be small go
to the strong for strength. "He giveth power to the faint, and
to them that have no might he increaseth strength."19 Commit
thyself to him for "grace sufficient for thee." So go onward, meet
ing thy real trials with real faith ; weak and strong at once ; weak
in order to be strong ; strong in thy weakness, " his strength being
made perfect in it ;" and thou at length "glorying in thy" depress-
i Rom. viii. 35 — 39. 2 Bp. Hall's Contemplations, B. xviii. Cont. 8.
3 Matt. xiv. 30. 4 isa. xi. 30. 5 Ps. Ixxviii. 19, 20.
5 Ex. xv. 1, 23 ; xvii. 3. 7 Num. xiv. 3. 8 Ex. xvi. 3. Num. xi. 4 — 6.
3 Job vii. 1 — 4. i° lb. v. 7. " Jam. i. 4.
12 Matt. xiii. 20, 21. 2 Tim. iv. 16; i. 15.
13 Moses, Ex. iv. 10 — 13 ; Num. xi. 11 ; Joshua vii. 6 — 10 ; David, 1 Sam. xxvii. 1 ;
Ps. xxxi. 22; cxvi. 11 ; Elijah, 1 Kings xix. 3, 4; Jeremiah xx. 7 — 18; Jonah, iv. 8, 9;
Peter, Matt. xxvi. 35, 69 — 74 : the disciples, ib. verses 35, 36.
14 Job v. 6. 15 Matt. x. 30. ]6 Num. xxi. 4, 5.
17 ' Be of good heart' — said Ridley to his brother Latimer, with a wondrous cheerful
look running to him, and embracing and kissing him — ' for God will either assuage the
fury of the flame, or else strengthen us to abide it.' Foxe, vii. 548.
is Chap. iii. 12. Isa. xlviii. 10. n> Isa. xl. 29.

382 EXPOSITION OF THE BOOK OF PROVERBS.
ing " infirmity, that the power of Christ may rest upon thee ;"1 not
only sustained,but " strengthened unto joyfulness."2
Oh ! — hasten the time, when the dark and cloudy day shall be
changed for unclouded sunshine ; the crown of thorns -for the
crown of glory ; " the spirit of heaviness" for the garment of " ever
lasting praise."3
11. If thou forbear to deliver them that are drawn unto death, and those that are
ready to be slain ;4 12. If thou sayest, Behold, we knew it; doth not he that pon
dereth the heart consider it ? and he that keepeth thy soul, doth not he know it ? and
shall nol he render to every man according to his works'!
Suppose a fellow-creature in imminent danger — as it were
drawn unto death, and ready to be slain, unjustly,5 or from wicked
ness.6 If the magistrate — standing in the place, and invested with
the power, of God7 — -forbear to deliver — on the false pretence that
he knew it not — the Lord will require it. This obligation, with all
the responsibility of its neglect, is the universal law of the gospel.8
Whoever knows his brother's danger, and forbears to deliver — doth
not he that pondereth the heart consider it 7 Will he not render ?
The Hebrew midwives.9 and Esther in after ages,10 thus delivered
their own people drawn unto death. Reuben delivered Joseph
from the pit.11 Job was the deliverer of the poor in the moment of
extremity.12 Jonathan saved his friend's life at imminent risk to
himself.13 Obadiah hid the Lord's prophets.14 Ahikam and Ebed-
melech saved Jeremiah. 15 Johanan attempted to deliver the unsus
pecting Gedaliah.16 Daniel preserved the wise men of Babylon.17
The Samaritan rescued his neighbor from death.13 Paul's nephew
delivered the great Apostle, by informing of the murderous plot.19
The rule includes every kind of oppression, which has more or less
the character of murder.20
Excuses are always at hand. ' We want charity, but abound in
self-love. Our defect in that appeareth by our backwardness to
perform our duties to our brethren ; and our excess in this by our
readiness to frame excuses for ourselves.'21 But he that pondereth
the heart will thoroughly sift; his Omniscience will perfectly know ;
his retributive justice will render. Disinterested kindness will be
considered.22 But to forbear deliverance — whether from cruelty,23
i 2 Cor. xii. 7—9. 2 Col. i. 11. 3 Isa. Ix. 18—20.
4 ' To deliver them that are ready to be slain — if thou forbear !' First — he lays down
the duty. Then he adds the warning, armed with a thunderbolt of retributive judgment
upon the forbearance. Schultens.
5 1 Sam. xxiv. 11 ; xxvi. 18—20. 1 Kings xxi. 8—13. 6 Luke x. 30.
7 Ps. lxxxii. 3 — 6. Comp. Baruch vi. 35 — 38 — where the idols are proved to be. no
gods, because they cannot do the work of God, here delegated to the magistrates as his
representatives. 8 Luke x. 29—36. 8 Ex. i. 13—17. "> Est. iii. 6—13; iv. 13, 14; viii. 4—6.
ii Gen. xxxvii. 22—24. i2 Job xxix. 12, 13, 16, 17.
¦3 1 Sam. xix. 4 ; xx. 26—33. " " 1 Kings xviii. 4.
15 Jer. xxvi. 24; xxxviii. 11—13. l6 Ibid. xl. 13—16.
17 Dan. ii. 12—15. « Luke x. 33—37. 13 Acts xxiii. 12—22.
20 Comp. Ecclus. xxxiv. 21, 22. 2i Bp. Sanderson's Assize Sermon on this text.
22 Ex. 1. 18. Jer. xxxviii. 7—13; xxxix. 16—18. « 1 Sam. xxii. 9—18.

EXPOSITION OF THE BOOK OF PROVERBS. 383
selfishness,1 or fear of personal consequences2 — involves an awful
account before the great Judge.
But how much more guilty to forbear the deliverance of immor
tal souls ! — in ignorance, ungodliness, or unbelief, drawn unto
death, and ready to be slain ! Ought they not to be the objects
of our deepest, most yearning anxiety ? What shall we then say
to that frozen apathy, which forbears to deliver ? ' We have no
right to judge — We knew it not — " Am I my brother's keeper ?"3
It is no concern of mine.' But might not many a soul have started
back from the brink of ruin, if only the discovery of his danger
had been made, ere it was too late ? Yet the one word, that
might have saved him, was forborne. Is there no brother, child,
or neighbor, who may pierce the conscience to eternity with the
rebuke — ¦' Hadst thou dealt faithfully with my soul, I had not been
in this place of torment.'4 If others may charge us with the
bodies of our fellow-creatures, God commits their souls to our care.
The Lord preserve us from an indictment in the court of heaven
for the murder of our brother's soul, by forbearing to deliver !
And does not this ring a solemn peal of warning to those, whose
special office it is to deliver them that are drawn unto death?
How little will this plea avail — We knew it not ! Ought we not
to have been " watching for souls, as those that must give ac
count ?"s And what will be the tremendous reckoning for souls,
perishing by the neglect of their pledged and Divinely appointed
guardians ! " While thy servant was busy here and there" — upon
his own pleasure — the soul " was gone !" " But his blood will be
required at the watchman's hand."6
13. My son, eat thou honey, because it is good; and the honeycomb, which is
sweet to thy taste: 14. So shall tlie knowledge of wisdom be unto thy soul: when
thou hast found it, then there shall be a reward, and thy expectation shall not be
cut off.
Honey was the choice produce of Canaan ;7 the food of its in
habitants,8 even of children,9 — good and sweet to the taste. So —
when " the spiritual senses are exercised"111 — will the knowledge oi
wisdom be ' unspeakably delectable,11 to thy soul — that knowledge
of Christ, without which we are undone, and in which we are su
premely happy.12 Eating only can convey — what the most accu
rate description fails to give — a just perception of the sweetness of
i Ibid. xxv. 10, 11. Luke x. 30—32. 2 John xix. 4—13.
3 Gen. iv. 9. 4 jam. v. 19, 20. 6 Heb. xiii. 17.
6 1 Kings xx. 39, 40. Ez. xxxiii. 8. See Doddridge's striking sermon on this text
given from his works in Williams's Christian Preacher.
7 Ex. iii. 6. Ez. xx. 6.
8 Jud. xiv. 9. 1 Sam. xiv. 27. Matt. iii. 4. Luke xxiv. 41, 42. Comp. Ecclus.
xxxix. 26.
3 Isa. vii. 15. 1° Heb. v. 14.
U Bishop Hall. Chap. xvi. 24. Psalm xix. 10; cxix. 103.
¦2 Phil. iii. 8. ' Lo I this' — says good Bishop Hall — ' is the honey that I desire to eat.
Give me of this honey, and I shall receive (like Jonathan of old — I Sam. xiv. 29) both
clearness to mine eyes and vigor of my spirits, to the foiling of all my spiritual enemies.'
Soliloquies, liv.

384 EXPOSITION OF THE BOOK OF PROVERBS.
the honey-comb.1 Experimental knowledge alone gives spiritual
discernment, and proves the gospel to be, not a golden dream, but
a Divine reality. And who ever mistakes honey for any other sub
stance ? Who would not instantly detect a counterfeit ? And
what intelligent Christian would mistake the semblance of heavenly
wisdom for its substance? The soul hungering for bread, and
feeding upon an experimental apprehension of Christian doctrine,
realizes solidly what no formalist ever knows. He possesses only
a plausible shadow — emotion, impulse, conviction, external refor
mation.2 But the living faith carries its own witness with it. ' It
is all true — " I believed, and therefore have I spoken." '3 The
treasure is found with the transport of Archimedes — bringing its
own reward.4
Thy expectation — so far from being cut off — shall tfoe infinitely
exceeded. " The love" that is manifested " passeth knowledge."5
" The peace" that is sealed " passeth all understanding."6 " The
joy" that is felt is " unspeakable, and full of glory."7 Shall we
then timidly exhibit, these privileges, as if they would lower the
obligations of holiness, or paralyze exertion? They are not
opiates, but cordials. They invigorate, while they refresh. De
pression unnerves ; fear unchains ; but " the joy of the Lord is
strength."8 It inspires energy, elevates hope, and makes our ' ser
vice perfect freedom.'
15. Lay nol wait, O wicked man, against the dwelling of the righteous; spoil
not his resting-place : 16. For a just manfalleth seven limes,and riseth up again:
but the wicked shall fall into mischief.
The wise man breaks off from affectionate counsel to the chil
dren of God, with a solemn warning to the wicked man. Should
we exclude him from the circle of instruction? If he be left un
converted, it is his own guilt. But if he be unwarned, unin-
structed, beware lest " blood-guiltiness" be charged.
Hatred to the righteous is deeply rooted in the wicked man's .
heart.9 He imagines — especially if he be in power,40 that he can
tyrannize over them with impunity. But it is venturing upon an
hazardous course — " He that toucheth you, toucheth the apple of
mine eye." I am Jesus, whom thou persecutest" — was a voice,
that struck the most relentless of persecutors "trembling"12 to the
earth. The plots against their dwelling — the spoiling of their
resting-place — may prosper for awhile.13 But if the just man
falleth seven times, overwhelmed with the assault, he riseth again.14
Courage then — poor afflicted soul! Look thy foe in the face, and
sing triumphant — " Rejoice not against me, O mine enemy, though
I fall, I shall rise again.15 He shall deliver thee in six troubles;
i Jud. xiv. 18. 2 Heb. vi. 4, 5. 3 2 Cor. iv. 13.
4 Euorjni; cuo/jita. Comp. Jer. xv. 16. 5 Eph. iii. 19.
6 Phil. iv. 7. 7 1 Pet. i. 8. 8 Neh. viii. 10.
8 Chap. xxix. 27. Gen. iii. 15. Ps. xxxvii. 22. 1 John iii. 12.
1° 1 Sam. xix. 11. Acts xii. 1—3. » Zech. ii. 8. i2 Acts ix. 5, 6.
13 1 Sam. xix. 11. Ps. lix. Title. Acts viii. 3, 4. l4 Ps. xxxvii. 24.
15 Mic. vii. 8.

EXPOSITION OF THE BOOK OF PROVERBS. 385
yea in seven shall no evil touch thee. Who delivered us from so
great a death, and doth deliver ; in whom we trust, that he will
yet deliver." " Cast down, but not destroyed."1 Here is our con
flict, and our security. The life is untouched, yea — it is strength
ened and " made manifest" by the successive supplies of upholding
mercy.2 Many trials cannot overwhelm the righteous.3 But one
is sufficient to sweep away the wicked. He falleth into mis
chief ;4 and there is no rising again5 — no recovery — no remedy.
He lies where he falls, and he perishes where he lies. Sinner !
whatever be thy wickednes ; the Lord save thee from the mill
stone of condemnation — the persecuting of the saints of God !"6
17. Rejoice not, when thine enemy falleth, and let not thine heart be glad, when
he slumblelh: 18. Lest the Lord see it, and it displease him, and he turn away his
wrath from him.
Yet did the chosen people of God rejoice with Divine exultation
in the fall of their enemies.1 Nay — is not this joy the triumph of
the righteous ?8 Is it not the adoration of heaven, as the manifest
glory of God ?9 But how different is this sublime sympathy in the
triumph of the Church, from the malignant joy of private revenge !
A secret, if not an avowed, pleasure in the fall of an enemy, is
nature's impulse.10 But what has grace done for us, if it has not
overcome nature by an holier and happier principle? David "wept
and chastened his soul" in his enemies' affliction.11 David's Lord
wept in the prospective ruin of the infatuated race fraught with
malignity against himself. To rejoice in the fall of an enemy,
would be to fall deeper than himself ; to fall not into trouble, but
into sin ; to break the commandment, which enjoins us to "love
our enemies,"12 aud to repay cursing with blessing and prayers.13
This selfish cruelty is most hateful to God.14 It has often turned
away his wrath from the criminal to the mocker at his calamity.16
i Job v. 19. 2 Cor. i. 10 ; iv. 9. 2 2 Cor. iv. 11.
3 Ps. xxxiv. 19 ; xxxvii. 39, 40. 1 Cor. x. 13. 4 Ps. vii. 13—16; ix. 16.
5 Job xv. 30. Amos viii. 14.
6 The just man rising from his fall is most unwarrantably applied to the perseverance
of the saints. The word fall frequently occurs in this work — always in reference to
trouble, not sin. (Chap. xi. 5, 14; xiii. 17; xvii. 20; xxvi. 27; xxviii. 10, 14, 18.)
The antithesis obviously fixes this meaning. ' There are plain texts enough to prove
every scriptural doctrine. But pressing texts into any particular service, contrary to
their plain meaning, not only serves to deceive the inconsiderate, but to rivet the preju
dices, and confirm the suspicions, of opposers; just as bringing forward a few witnesses
of suspicious charactei would cause all those, however deserving of credit, who should
be examined in the same cause, to be suspected also, and create a prejudice against it in
the minds of the court and of all present.' Scott. Comp. Bp. Patrick.
7 Ex. xv. 1. Jud. v. 31. 8 Chap. xi. 10. Job xxii. 19. Ps. lviii. 10.
3 Rev. xv. 5 — 7 ; xviii. 20 ; xix. 1 — 6.
1° Ps. xxxv. 15, 16 ; xiii. 10. 2 Sam. xvi. 5—7.
n Ps. xxxv. 13, 14. 2 Sam. i. 11, 12. Comp. Job xxxi. 29.
•2 Luke xix. 41—44. l3 Matt. v. 44. 14 Chap. xvii. 5. Zech. i. 15.
¦5 This ellipsis is not unfrequent in this book — chap. xix. 1, 22. ' Lest the Lord be
angry, and turn his wrath from him to thee.' Bishop Coverdale. Comp. Jud. xvi.
25  30. Micah vii. 10. Edom, Ezek. xxxv. 15; xxxvi. 5 — 7; Obad. 10 — 14. Tyre,
Ez. xxvi 2. Babylon, Ps. cxxxvii. 7—9 ; Isa. Ii. 22, 23 ; Lam. i. 21 ; iv. 21, 22. Moab,
Jer. xlviii. 26, 27. Ammon, Ez. xxv. 1—7.
49

386 EXPOSITION OF THE BOOK OF PROVERBS.
Does the glass of the word show our character in the sin that is re
buked, or in the contrast of our compassionate Lord ?
19. Fret not thyself because of evil men, neither be thou envious at the wicked;
20. For there shall be no reward to the evil man; the candle of the wicked shall be
put out.
This fretting temper must be a deep-rooted disease to need such
repeated discipline.1 One moment's recollection of our mercies
might show, how little reason there is for it. Mercies infinitely
more than we discover ought to be sufficient to sweep the clouds
from our sky, and to make us ashamed of our despondency. Be
fore — the envy of the wicked was checked by the remembrance,
that there u>as an end — surely an happy end — to the righteous.2
Let them wait for it. It will not disappoint them. Here we are
further reminded — there is no end3 — no reward to the evil man.
Leave him to his judge. His candle — notwithstanding all his ef
forts to keep it burning4 — shall be put out.5 Sometimes he puts
out his own candle in daring presumption. ' I give' — said the in
fidel Hobbes — ' my body to the dust, and my soul to the Great Per
haps. I am going to take a leap in the dark.' Alas ! — -was it not
a leap — a fearful leap — into the dark — into " the blackness of dark
ness forever?"
Take then the balance of eternity. Learn neither to overvalue
the fancied sunshine of the tricked, or to undervalue our own real
happiness. Envy not his lot. Repine not at our own. Ours is
far beyond his reach. His is far below our envy. ' His candle
burneth ; his prosperity iiourisheth, until it hath kindled hell-fire,
and then it is extinguished ; whereas the lamp of the godly is put
out here, to shine as a star in heaven.'6
21. My son, fear thou the Lord and the king: and meddle not with them that
are given to change : 22. For their calamity shall rise suddenly ; and who know
eth the ruin of them both ?
We have another affectionate exhortation to the fear of God.1
And what wonder ? Is it not the substance of our holiness and
our happiness ? Oh ! reverence his majesty. Acknowledge thy
dependence upon him. Be as careful in " walking before him" in
thy secret thoughts, as in thy outward conduct. No more allow
the indulgence of a sinful motive than a gross sin. If there be no
rod of outward shame, will not. the thought keenly pierce thy heart
— how unkindly does this defilement requite such unspeakable love?
The connexion between the fear of God and the King is not
local or accidental.8 The one is the spring of the other. Dis-
i Verse 1 ; xxiii. 17. 2 Chap, xxiii. 18.
3 Same word in Heb. as xxiii. 18. ' There shall be none end of plagues to the evil
man.' Old Version.
4 1 Kings xxi. 21, with 2 Kings x. 1 — 7.
6 Chap.. xiii. 9; xx. 20. Job xviii. 5, 6; xxi. 17. e Jermin in loco.
7 Chap, xxiii. 17.
8 Our Lord and his apostles have similarly linked these two commands. Matt. xxii.
21. 1 Pet. ii. 17.

EXPOSITION OF THE BOOK OF PROVERBS. 387
loyalty has often been a libel upon godliness. But the Christian
is loyal, because he is godly. • "Subjection to the powers that be"
is repeatedly inculcated,2 and the neglect is visited with the most
heavy condemnation.3 Yet there is no interference with the pri
mary obligation. Solomon 'puts God before the king, because
God is to be served in the first place, and our obedience is to be
given to the king, only in subordination to God ; and not in those
things, which are contrary to the will of God.'4
Man's independence however naturally kicks against submission.
The popular cry is for the voice and sovereignty of the people ; a
plain proof that " there is no new thing under the sun ;"5 as the
picture of those demagogues has been drawn to life nearly two
thousand years ago — " walking after the flesh — despising govern
ment — presumptuous, self-willed — not, afraid to speak evil of digni
ties."6 Such men love change for the sake of change. To become
leaders of a party, they disturb the public peace, by proposing
changes, without, any promise of solid advantage.7 " O my soul,
come not thou into their secret !"8 It is dangerous to meddle with
them. To oppose all change indeed, is to set up a plea of perfec
tion. Every improvement (and where is there not room for im
provement?) is a change. But public evils are not to be, mended
by railing. To be given to change ; to be weary of the old. and
captivated with the new, however untried ; to make experiments
upon modes of government — is a fearful hazard. It is losing the
substance of real good in the dream of imaginary improvements ;
as if we must undo every thing, rather than be idle. This way
wardness we see in Korah's sin;9 in' Absalom's rebellion;10 in the
continual struggle for royalty in the Israehtish Kings.11 How sud
denly did their calamity rise, even when they seemed to be in
the grasp of their object !12 Who knoweth the ruin- — which both
the Lord and the king13 may inflict on the despisers of their autho
rity14 — often fearful beyond precedent — without remedy ?15
23. These things also belong to the wise. It is not good to have respect of per
sons in judgment. 24. He that saith unto the wicked, Thou art righteous ; him
i See 1 Sam. xxiv. 6.
2 Matt. xvii. 24—27. Rom. xiii. 1—7. Tit. iii. 1. 1 Pet. ii. 13—17.
3 Rom. xiii. 2.
4 Poole in loco. Comp. 1 Sam. xxii. 17, 18. Dan. iii. 16 — 18. Acts iv. 18, 19 ; v.
27—29. 5 Eccl. i. 9. 6 2 Pet. ii. 10. Jude 8. Comp. 1 Sam. x. 27.
7 ' He that goeth about,' saith our judicious Hooker, ' to persuade men, that they are
not so well governed as they ought to be, shall never want attentive and favourable hear
ers' — That which is wanted in the aptness of their speech is supplied by the aptness of
men's minds to accept and believe it.' See the whole paragraph opening his great work,
Eccl. Polit. Book i.
« Gen. xlix. 6. 8 Num. xvi. 1—13. 1° 2 Sam. xv. 10—13.
ii 1 Kings xvi. 8—22. i2 2 Sam. xv. 13 ; xviii. 9—16.
13 French and Skinner. This is the view of the best critics (Geier, Dathe, Lavater,
&c.) It seems most natural to apply the distinctive term {them both) to the separate per
sons. The ruin foreboded is thus connected with the persons, who had been described
separately as the object of fear.
w 2 Sam. xviii. 7, 8; xx. 1, 2, 22. 2 Kings xvii. 21 23. Eccl. viii. 2—5. Acts v.
36, 37. 15 Num. xvi. 29—33.

388 EXPOSITION OF THE BOOK OF PROVERBS.
shall the people curse, nations shall abhor him : 25. But to them that rebuke Mm
shall be delight, and a good blessing shall come upon them. 26. Every man shall
kiss his lips that giveth a right answer.
We have had a solemn exhortation to the people. We have
now a word to the wise, specially to those in authority. God has
given many warnings against respect of persons in judgment.1
It is not good.2 Nay — rather he rebukes it as an abomination,
with most pungent remonstrance.3 Let truth be considered, not
favor. This is an evil in church as much as in state. No respon
sibility is more momentous in our sacred high-places, than " Doing
nothing by partiality."4 Man, corrupt as he is — often abhors un
righteous judgment.5 A bad magistrate deprives us of the blessing
of good laws.
On the other hand there is no greater national blessing than a
government rebuking the wicked.6 This was a part of Job's God
fearing character.7 The good blessing that came upon Nehe-
miah's upright administration is abundantly manifest.8 Indeed
for the most part every one will kiss — pay the homage of love and
respect9 to — him who giveth a right answer in judgment. He is a
public treasure; "a blessing in the midst of the land."
Is the responsibility of rulers, and the welfare of thousands
depending on them, a quickening impulse to prayer? And may
not our want of "godly quietness" be traced to this neglect ?10
But we are not rulers. Yet are not many of us in authority —
Parents — Heads of Families — Teachers and Guardians of the
young? Uprightness and consistency alone can maintain that in
fluence so essential to usefulness. For a spiritual ruler to say to
the wicked — Thou art righteous, is indeed perfidious dealing with
his Divine Master ; cruel deceit to immortal souls ; hiding the ruin
which he is bound to reveal ; acting the part of a minister of Satan,
under the cover of a minister of Christ. His people will live to
curse and abhor him, perhaps throughout eternity. Whereas even
the very people that hate both his Master and his message will kiss
his lips, that giveth a right answer — a reluctant but honorable
witness to his faithfulness.
27. Prepare thy work without, and make it fit for thyself in the field; and after
wards build thine house.
This rule of prudence applies to all worldly matters, Religion, so
far from forbidding, inculcates care and forethought. Much of our
domestic comfort hangs upon it. Much inconvenience and suffer
ing flow from its neglect. Acting upon this useful direction, the
wise builder first prepares his work without. He collects his
materials, calculates upon the quantity required ; then he makes
1 Ex. xxiii. 6 — 8. Lev. xix. 15. Deut. i. 17 ; xvi. 19.
2 Chap, xviii. 5; xxviii. 21. 3 Ps. lxxxii. 2 — 4. 4 i Tim. v. 21.
5 1 Sam. viii. 1—5. 6 2 Sam. xxiii. 3, 4. 7 Job i. 1, 8; xxix. 7, 11—17.
8 Neh. v. 7—9 ; xiii. 8—11, 25, 28, with 31.
3 Comp. 1 Kings xix. 18. Job xxxi. 26, 27. Ps. ii. 12. Hos. xiii. 2.
i° 1 Tim. ii. 1, 2.

EXPOSITION OF THE BOOK OF PROVERBS. 389
his work fit by shaping and bringing them into their place ; and
afterwards — having all things in readiness — he builds his house.
The work was thus prepared for Solomon's magnificent temple,
before the house was built.1 The spiritual house is similarly raised
of materials prepared and fitted, and thus it " groweth unto tn
holy temple of the Lord."2
But ponder well the care, with which the great work should be
prepared. Count the cost anxiously. Consider whether the pro
fession will stand the storm.3 Lay the foundation deep upon the
Rock.4 Be much in prayer for Divine strength. Avoid that out
ward display, which so often shames the inconsiderate builder, w ho
had begun to build his house, without having thoroughly prepared
his work.
Need we suggest to the minister of the Gospel the special need of
preparing his work ? An unfurnished minister cannot be " a
wise master-builder." Even when the foundation is laid, " let
every man take heed how he buildeth thereupon." Let him look
well to the day of trial.5 And let all the Lord's servants weigh
deeply their responsibility. Indigested haste, and crude judgment
have blasted many a Christian project. Let us be guided by the
well-considered wisdom of experienced men,6 and collect our mate
rials from their prudence, forethought, and sound-judging energy.
A house will thus be built to the honor of our God, and for the
service of his Church.
28. Be not a witness against t'.iy neighbor without cause ; and deceive not with
thy lips. 29. Say nol, I will do so to him, as he hath done to me: I will render to
the man according io his work.
The welfare of society may sometimes constrain to be witness
against a neighbor. Bui never let it be without cause. Yet
when compelled to this revolting duty — whatever be the tempta
tion or consequence — deceive not with thy lips. Speak plainly,
truthfully, the whole truth. Doeg's witness against his neigh
bor v>as without cause — not from conscience; but from malice.
The main fact also was concealed of David's imposition upon
Abimelech, which would have cleared him from the suspicion of
treason, and saved his life.7 This garbled witness therefore de
ceived with his lips and bears the black stamp of " a deceitful
tongue."8 Profit is the bait to the thief, lust to the adulterer, revenge to the
murderer. But. it is difficult to say, what advantage redounds to
this evil witness, or what allurement belongs to the sin, save that
which Satan himself feels — the love of sin for its own sake, or for
the satisfaction that is vainly anticipated from the commission.
Should we however be clear from the grosser forms of this sin ; yet
do we resist the unkind witness against our neighbor, in magnify-
i 1 Kings v. 18; vi. 7. 2 Eph. ii. 21, 22.
3 Luke xiv. 28—30. 4 Ibid. vi. 48. 5 1 Cor. iii. 10—15.
« Matt, xviii. 17, 18. 7 1 Sam. xxii. 9, 10 ; xxi. 1, 2.
8 Ps. Iii. 3, 4; cxx. 2-4.

390 EXPOSITION OF THE BOOK OF PROVERBS.
ing his failings, and measuring them with a far stricter line than
our own; rashly censuring his indifferent or doubtful actions; and
censuring even his sins with an unchristian intention?
And then — as to indulging personal resentment — it is natural to
say, though only in the heart — I will do as he hath done to me.
But shall we dare thus to take the sword out of God's hands, and
place ourselves upon his tribunal ? " Vengeance belongeth unto
me ; I will repay — saith the Lord."i ' Let wisdom and grace be set
to work to extinguish the fire from hell, before it gets head.'2 Far
sweeter will be the recollection of injuries forgotten than reveng
ed. But grace alone can enable us to "forgive from the heart."3
And yet too often its exercise is so feebly cherished, that natural
feelings gain the ascendancy ; and, if there be not an actual re
compence of evil, there is merely a negative obedience to the rule
— a refraining from the ebullition, rather than an active exercise
of the opposite principle. The wise man sets out in this book the
true rule,4 according to the mind and image of God ; more lovely,
more constraining, as enforced by the Divine example.5 Humil
ity and tenderness mark the self-knowing Christian, forgiving
himself little, his neighbor much.
30. I went by the field of the slothful, and by the vineyard of the man void of un
derstanding ; 31. And, lo, it was all grown over with thorns, and nettles had cov
ered ineface thereof, and the stone wall thereof was broken down. 32. Then I saw,
and considered it weil : I looked upon it, and received instruction. 33. Yet a little
sleep, a little slumber, a little folding of the hands to sleep ; 34. So shall thy pov
erty come as one that travelleth ; and thy want as an armed man.
Every thing around us reads an useful lesson to an observant
eye. Every particle of creation may be taxed to furnish its quota
to our store of knowledge. We can extract good even from evil,
and " gather grapes of thorns," and figs of thistles." Solomon de
scribes with his usual vigor of thought and strength of coloring,
an affecting sight, that, had passed before his eyes — the field and
vineyard of the slothful — grown over with thorns and nettles,
and the wall utterly broken down. Instead of turning away, he
considered it well and received instruction. The slothful by
strange delusion conceives himself to be wise.6 Yet how manifest
ly is he void of understanding ; without heart to improve his
many advantages ! He might enrich himself by his field and
vineyard. But he has never cultivated or weeded it. The brok
en wall leaves it a prey to any invader; while he lives as a
mere animal in sensual indulgences, bringing himself gradually,
i Rom. xii. 19. Comp. Gen. 1. 16—19. 2 Matthew Henry's Works, p. 459.
3 Matt, xviii. 35, with Luke xvii. 3 — 5. ' The excellency of the duty is sufficiently
proclaimed by the difficulty of the practice. For how hard is it, when the passions are
high, and the, sense of an injury quick, and the power ready, for a man to deny himself
in that luscious morsel of revenge ! To do violence to himself, instead of doing, it to his
enemy I' South's Sermon on Matt. v. 44.
4 Chap. xx. 22 ; xxv. 21 , 22.
5 Matt. v. 44, with Luke xxiii. 34. 1 Pet. ii. 21—23. « Chap. xxvi. 16.

EXPOSITION OF THE BOOK OF PROVERBS. 391
but irresistibly to poverty.1 Not that he means to come to begga
ry. He only wants yet a little sleep, a little slumber more — and
then he will bestir himself. But this Utile insensibly increases.
Every hour's indulgence strengthens the habit, and chains the
victim in hopeless bondage. His efforts for exertion are only the
struggles of the paralytic, without energy or effectiveness. If his
dependence is upon his own industry^-manual or mental, sloth
must hasten on his ruin. In a higher station it deprives him of
the means of using his influence aright, or of employing his talents
to any valuable purpose. This is poverty to himself, impoverish
ing the springs of solid happiness, and frittering away the true
ends of 'life.
But let us look at the spiritual sluggard. If a neglected field is
a melancholy sight, what is a neglected soul ! a soul — instead of
being cultivated with the seeds of grace, left, to its own barrenness ;
overgrown with the native produce oi thorns and nettles.2 Time,
talents, opportunities have been vouchsafed ; perhaps the blessing
of a godly education added — every encouragement for hopeful
promise. But if diligence is needed ; if the man must "labor and
strive,"3 then his field must be left — at least for the present. He
must have a little more sleep first.4 And thus he sleeps on, and
shuts both eyes and ears against every disturbance of his fatal
slumber. Nothing is done or attempted for God, for his own soul,
or for his fellow creatures. His vineyard is left open. All his
good purposes are the stone wall broken down. Satan " goes out
and returns at his will."5 All is devastation and ruin.
Christian ! is there no danger of this evil creeping into our re
ligion ? No habit is so ruinous. It enervates, and at length stops,
the voice of prayer. It hinders the active energy of meditation.
It weakens the influence of watchfulness. It checks every step of
progress in the Divine life ; so that " the soul," instead of being
" a well-watered garden,"6 sending forth refreshing fragrance and
grateful fruits — relapses into its former wilderness state ; laid
open to every temptation ; and too often ultimately a prey to sen
sual appetites.7
Let our Father's voice be instantly heard — " Son, go work to
day in thy vineyard."3 Dost thou not see that it is overgrown
with thorns 7 Look forward — not backward. Not complain, but
decide. Not pray only — but strive. Always connect privilege with
practice. Prove the principles of moral character as well as spiritual
experience. Aim at every active exercise, that may strengthen re-
i Chap. vi. 10, 11. The Roman Satirist gives a lively description of the stirring of the
slothful man's excitement of lust —
' Mane, piger, stertis 1 Surge, inquit avaritia : eja
Surge : negas 1 Instat, surge, inquit ; non queo ; surge,' &c.
Persius, Sat. 5.
2 Gen. iii. 18. 3 John vi. 27. Luke xiii. 24.
4 See Augustine's instructive reference to his own case. Confess. Lib. viii. c. 5.
5 Matt. xii. 45. 2 Tim. ii. 26. 6 Jer. xxxi. 12.
i Chap, xxiii. 21. 2 Sam. xi. 2. Ezek. xvi. 49. Comp. Ovid. Rem. Amor. 161.
3 Matt. xxi. 28.

392 EXPOSITION OF THE BOOK OF PROVERBS.
ligious habits. ' Surely if we look to stand in the faith of the sons
of God, we must hourly, continually, be providing and setting our
selves to strive. It was not the meaning of our Lord and Saviour
in saying — " Father, keep them in thy name" — that we should
be careless to keep ourselves. To our own safety our sedulity is
required.'4

CHAPTER XXV.

1 . These are the proverbs of Solomon, which the men of Hezekiah king of Judah
copied out.

This seems to be a third division of this sacred book.2 The se
lection was probably made (with several repetitions from the for
mer part 3) from " the three thousand Proverbs which Solomon
spoke ;"4 and which, having been carefully preserved, the men
of Hezekiah copied out, nearly three hundred years after. Thus
the word of God, brought out of obscurity for the instruction of
the people, stamped the reformation of the godly king.5 The New
Testament fully authenticates this section of the book as a part
of the inspired canon.6 We are not reading therefore the maxims
of the wisest of men. But the voice from heaven proclaims — ¦
" These are the true sayings of God."
The Holy Spirit mentions not only the author, but the copy
ists of these Proverbs. And often has good service been done
to the Church, not only by original writers, but oftentimes by
those, who have copied and brought out their writings into wi
der circulation. The world usually honors only the grand in
struments ; while the more humble agency is cast into the shade.7
But God honors not only the primary, but the subordinate, in
struments ; not only the five — but the one talent — faithfully laid
out for him. The blessing is not promised to their number, but to
their improvement.8
i Hooker ' On the certainty and perpetuity of Faith in God's Elect.'
2 See Chap. i. and x. — xxiv.
3 Verse 24, with xxi. 9 ; xxvi. 13, with xxii. 13 ; 15, with xix. 24 ; 22, with xviii. 8;
xxvii. 12, with xxii. 3; 13, with xx. 16; 15, with xix. 13; xxviii. 6, with xix. 1 ; 18,
with x. 9; 19, with xii. 11 ; 21, with xviii. 5; xxiv. 23.
4 1 Kings iv. 32. Comp. Eccl. xii. 9. Does not the Divine discrimination, which
has withheld the whole of Solomon's writings from us, reprove the indiscriminate publi
cation of all that eminent men may have left in manuscript. Crudities and even gross
errors have been thus accredited by the authority of great names, not less unjust to their
memory than injurious to the Church.
5 2 Chron. xxxii. 21. Comp. the subsequent Reformation under Josiah, chap, xxxiv.
14 — 30. We mark the same Divine stamp of mercy upon our own precious, though re
viled, Reformation.
6 Verses 6, 7, with Luke xiv. 7—10; 21, 22, with Rom. xii. 20: xxvi. 11, with 2
Pet. ii. 22; xxvii. 1, with Jam. iv. 14.
' Ecc. ix. 15, 16. 3 Matt. xxv. 31—23.

EXPOSITION OF THE BOOK OF PROVERBS. 393
2. It is the glory of God to conceal a thing : but the honor of kings is to search
out a matter. 3. The heaven for height, and the earth for depth, and the heart of
kings is unsearchable (there is no searching, Marg.)
The great King of heaven and the puny kings of earth are here
finely contrasted. The glory of each is opposite — of God to con
ceal ; of kings to search out. Whether " he dwelleth in his pa
vilion of thick darkness,"4 or whether "clothed in his garment
of light, and dwelling in unapproachable light"2 — it is the glory
of God to conceal a thing. What glory indeed could belong to
a God, whose name, and ways, and works were open to the view,
and within the comprehension of worms of the earth ? What he
has brought to light only shows how much is concealed. We look
at his works — " Lo ! these are parts of his ways ; but how little
a portion is heard of him !"3 We study the dispensations of his
Providence — " Thy way is in the sea, and thy path in the great
waters ; and thy footsteps are not known !"4 We ponder the
great purposes of his grace ; and our hearts only find vent in
reverential adoration — crying — " Oh ! the depth !"5 — ' rather stand
ing on the shore, and silently admiring it, than entering into it.'6
To be wading in those depths is the sure way to be overwhelmed
in them.
Thus does he educate his children in mystery, that he may ex
ercise them in the life of faith,7 coming to his revelation with
out any mind or will of their own. And is not this shade of
mystery our highest joy, as the dwelling-place of our adorable
God and Saviour ? Are not the clouds of his concealment the
effulgence of his glory,8 as the most simple — yet the most in
comprehensible Being, whom the mightiest intellect can never
" by searching find out to perfection ?"9 ' As there is,' says Bishop
Hall, ' a foolish wisdom, so there is a wise ignorance. I would
fain know all that I need, and all that I may. I leave God's
secrets to himself. It is happy for me, that God makes me of
his court, though not of his council. O Lord ! let me be blessed
with the knowledge of what thou hast revealed. Let me con
tent myself to adore thy Divine wisdom in what thou hast not re
vealed.'40 i 1 Kings viii. 12. Ps. xviii. 11 ; xcvii. 2. 2 Ps. civ. 2. 1 Tim. vi. 16.
3 Job xxvi. 14. ' Lo I these are the outlines (marginal or boundary lines) of his
ways ; and the mere whisper (opposed to the crashing " thunder" of the next clause) we
can hear of him.' Dr. Good.
4 Ps. lxxvii. 19. Comp. xxxvi. 6. 5 Rom. xi. 33.
5 Leighton on 1 Pet. ii. 8. 7 John xiii. 7. 8 Hab. iii.4.
3 Job xi. 7—9. Ps. cxlv. 2.
1° Bp. Hall, viii. 5 ; xi. 84. This glorious concealment is however no precedent for the
Tractarian principle of Reserve, which at once eclipses the freeness and fulness of the
Gospel, and paralyzes the energy of Christian life and hope. Blessed be God ! "The
things that belong to our peace are brought to light by the Gospel." (2 Tim. i. 10.) The
doctrine of the atoning cross is " delivered first of all, (e» rrpairots, 1 Cor. xv. 3) — the
primary truth in the forefront of the Gospel. With self-abasing humility we acknow
ledge, that " Secret things belong to the Lord our God." But guilty indeed is the pre
sumption of casting a cloud of concealment on "the things that are revealed, and which
belong to us, and to our children for ever" — not only as the foundation of our hope,
but as the principle of our obedience. Deut. xxix. 29. Yet do not some of us need
50

394 EXPOSITION OF THE BOOK OF PROVERBS.
The highest glory of earth is at an infinite remove — God con
ceals. For who could bear his full irradiation?1 But the honor
of kings is to search out a matter.2 They must not affect to be
like God. By themselves they know nothing beyond their people.
Yet as all depends upon them, they must, by searching out, avail
themselves of all stores of wisdom. Hence the Divine command,
that they should write out a copy of the law, for their daily study
and direction.3 This wise king had himself attained singular dis
cernment in searching out a matter, even without external evi
dence, and with all the perplexity of conflicting testimony.4 The
lawgiver must however often frame his councils with much caution
and reserve. Many of his purposes are far beyond the comprehension
of the great mass of his people, so that to their minds the heart of
kings is unsearchable, and they might as soon think of measuring
the heaven for height, or fathoming the earth for depth. Ought
not this to teach forbearance in pronouncing judgment ? Are not
the " presumptuous and self-willed, who are not afraid of speaking
evil of dignities," convicted of the guilt of " speaking evil of the
things that they understand not ?"* Is not " prayer for kings and for
those in authority," a far more fruitful and " acceptable" exercise?6
4. Take away the dross from the silver, and there shall come forth a vessel for
the finer. 5. Take away the wicked from before the king, and his throne shall be
established in righteousness.
The finer produces " the vessel unto honor," by taking away
the dross from the silver ;7 which mars its beauty and purity.
Such is the influence of the wicked in the royal councils, tending
to destruction.8 Take them then away from before the king.
Let him purify his court and government from this dross. Let him
exclude it from high places. Let him discountenance it in authority
at any cost.9 David thus established his throne in righteousness,10
and commended this resolution by his dying counsel to his wise son.11
This is political wisdom on scriptural principles. If " righteousness
exalteth a nation,"12 the open acknowledgment of it is the sure path
to national prosperity.13 And will not the throne of our great King
be established by the entire and eternal removal of the wicked?14
O my soul ! In the great day of trial and decision shall I be
found reprobate or purified silver ? Lord ! let me, under the re
finer's hand, be purified as an offering of righteousness in that day !
6. Put not forth thyself (set not out thy glory, Marg.) in tlie presence of tlie
king, and stand not in tlie place of great men : 7. For belter it is that it be said
to be drawn further from the "secret things," and nearer to the "things that are re
vealed V
i Ex. xxxiii. 20. Dan. x. 5—8, 17. Rev. i. 12—17.
2 Ezra iv. 15, 19; v. 17; vi. 1. Comp. Job xxix. 16. 3 Deut. xvii. 18, 19.
4 1 Kings iii. 16—28. 5 2 pet. ii. 10, 12. Jude 8, 10.
6 1 Tim. ii. 1—3. 7 Mal. iii. 2, 3.
3 1 Kings xii. 10—16. 2 Chron. xxiv. 17—24. 3 Chap. xx. 8, 26.
i° Ps. ci. 4—8. ii 1 Kings ii. 5, 6, 32, 33, 44, 45. ^ Chap. xiv. 34.
13 1 Kings xv, 13. 2 Chron. xiv. 1—7.
" Mal. iS. 17, 18. Matt. xiii. 41—43; xxv. 31—46.

EXPOSITION OF THE BOOK OF PROVERBS. 395
unto thee, Come up hither; than that thou shouldest be put lower in the presence
of the prince whom thine eyes have seen.
Our Lord applies this proverb more generally.1 Who needs not
this caution against ambition ? Even godly Baruch seems to have
" sought great things for himself."2 Not even the fellowship of the
Saviour, his heavenly instruction, his Divine pattern of holiness3
could restrain the " strife among the disciples — Who should be the
greatest ;"4 repeated even after the most wondrous exhibition of
humility5 — nay — after they had just partaken with him of the
holy feast.6 " Loving to have the pre-eminence," is the bane of
godliness in the Church.7
Wolsey's fall is an instructive beacon to ambitious men, not to
put forth themselves, or to set out their glory in the presence of
the king.3 The usurpation also of the place of great men usually
subjects a man to be put lower, to his own mortification. " Before
honor is humility ;"9 shown iu a backwardness to obtrude either.
our presence or our opinion upon those in higher stations ; shrink
ing from external respect, rather than courting the " vain show."
Gideon19 — Saul in his early and better days41 — David — were thus
advanced to honor.42
Let each of us lay himself to the work of casting down our high
tower of conceit; cultivating a deep sense of our utter worthless-
ness, and carefully pondering that example, which is at once our
pattern and our principle. Oh ! think of him, who was " fairer
than man," being the most humble of men — nay — of him, who
was infinitely more than man, making himself " a worm and no
man."i3 'What!' cries Bernard, 'shall the Majesty of Heaven
become a worm, and man — the proud worm — exalt himself!'
Think of that day, which will set us all on our own true base ;
when each of us shall stand before the Great Prince,14 just that —
and that only — which he counts us to be ! What will it be to be
put lower— to be utterly cast out in his presence, whom our eyeS
shall then see to our eternal confusion !16
8. Go nol forth hastily to strive, lest thou know nol what to do in the end thereof,
when thy neighbor hath put thee to shame. 9. Debate thy cause with thy neighbor
himself; and discover not a secret to another; (of another, Marg.) 10. Lest he
that heareth ii put thee to shame, and thine infamy turn not away.
Dissension under any circumstances is a serious evil. The con
siderate Christian will rather concede rights, than insist upon them
to the hazard of his own soul, and to the injury of the Church. 16
i Luke xiv. 8— 11.
2 Jer. xiv. 5. Comp. Rom. xii. 16. 3 Matt. xi. 29. 4 lb. xviii. 1—4.
5 John xiii. 1—15. 6 Luke xxii. 19—27. 7 3 John 9, 10.
8 Comp. Ecclus. vii. 4. The Poet elegantly contrasts Dsedalus and Icarus — father and
son, both provided with wings. The father — contenting himself with skimming the
ground — was safe. The son soaring aloft — perished. Hence a lesson of humility. Ovid.
Trist. Lib. iii. El. ii. 21.
3 Chap, xviii. 12. i° Jud. vi. 15—17. " 1 Sam. ix. 21, 22; xv. 17.
12 lb. xviii. 18 — 20. Comp. Ps. cxxxi. 1. 13 Ps. xiv. 2, with xxii. 6.
« Rev. i. 5. k xi>. verse 7. 46 See 1 Cor. vi. 1 — 7.

396 EXPOSITION OF THE BOOK OF PROVERBS.
Hasty strife must always be wrong. Think well beforehand
whether the case be right — or even if it be — whether it be worth
the contention. Duly calculate the uncertainty or consequence of
the end. See the fruits in Gaal's quarrel with Abimelech 4 — Ama-
ziah's strife with his brother king of Israel2 — godly Josiah's unad
vised contention with Pharaoh.3 So little do we know what to do
in the end thereof. Often has a man brought himself to ruin by
a hasty strife at law. Instead of triumphing, his neighbor has
put him to shame. So long as 'meuni and tuum' are in the
world, sin and Satan will stir up contention. Yet never forget,
that not " hatred and wrath" only, but " variance and strife" are
" works of the flesh," excluding from heaven.4 Hence the con
straining obligation to " seek peace, and pursue it ;"5 after the no
ble example of our father Abraham, who quenched " the beginning
of the strife," by yielding to his nephew his natural terms of supe
riority, and his just rights.6
Yet — if after all, strife be inevitable, then let us ponder, how
much wisdom, and rule over our own spirit, is needful to conduct
it honorably to our profession. Debate thy cause with thy neigh
bor himself. Show him that the great object is not to make good
thy cause, but to put a speedy end to the strife. Abraham, instead
of complaining to others, carried his wrongs straight to the king,
who was answerable for them.7 Jephthah thus debated his cause
with the king of Amnion himself, as the best means of bringing it
to an amicable settlement.8 But to discover secrets to others, even
though we enjoin them to secrecy, is a breach of integrity.3 And if
— as often is the case — confidence is betrayed, the just consequence
must be to ourselves10 — infamy, that may not turn away from us.
Backbiter will be the stamp on our name. And many privacies
hitherto unknown may be published in retaliation, to our shame.
How many unholy heats would be restrained by the practice
of these rules of wisdom and love ! A generous self-forgetting
warmth of kindness puts down the first evil ; denying ourselves the
pleasure of testifying our cause, or triumphing over our opponent ;
instead of standing upon punctilious reforms, or waiting for an ac
knowledgment from the offender. And as to the other evil — if it
be more easy to talk of our neighbor's faults to others, than wisely
and prayerfully to tell him of them alone — ask for self-discipline,
and the mind of Christ. " Let the peace of God rule in your hearts,
to the which also ye are called in one body."11
11. A word fitly spoken (spoken upon his wheels, Marg.) is like apples of gold
i Jud. ix. 26—40. Comp. Ecclus. viii. 1. 2 2 Kings xii. 8—12.
3 2 Chron. xxxiv. 21, 22. 4 Gal. v. 19—21.
5 Ps. xxxiv. 14. 6 Gen. xiii. 8. Comp. chap. xvii. 14.
7 Gen. xxi. 25—32.
8 Jud. xi. 12 — 27. Comp. the rule of the great Lawgiver, Matt, xviii, 15.
9 Comp. Ecclus. viii. 17 — 19 ; xxvii. 16 — 21. Bp. Hall's Medit. and Vows. Cent, ii.
38, 39. ' To tell our own secrets' — says our great moralist — ' is generally folly ; but the
folly is without guilt. To communicate those with which we are entrusted is always
treachery, and treachery for the most part combined with folly.' Rambler, No. 13.
i° Jud. xvi. 6—21. u Col. iii. 15.

EXPOSITION OF THE BOOK OF PROVERBS. 397
in pictures of silver. 12. As an earring of gold, and an ornament of fine gold,
so is a wise reprover upon an obedient ear.
The allusion is to the curiously wrought baskets of silver net
work, in which delicious fruits were served up. The beauty of the
texture set off the fruit with additional charms. So does a lovely
medium enhance the attractiveness of truth.1 ' The preacher
should strive to find out acceptable words"2 — words fitly spoken —
giving to each their proper meat — and that " in due season,"3 suited
to their ages and difference of temperament. " How forcible are
right words !"4 Our Lord witnessed of himself, as " gifted with the
tongue of the learned, that he might know how to speak the word
in season"5 — a word upon his wheels — not forced or dragged, but
rolling smoothly along, like the chariot wheels. His discourses
on the living water and the bread of life6 arose naturally out of
the conversation,7 and therefore were full of arresting application.
Paul powerfully charged superstition on the Athenians, by an in
scription on their own altar ; and strengthened his reasoning by
quoting from one of their own poets.8 To a corrupt and profligate
judge he preached "righteousness, temperance, judgment to come."9
In general intercourse much depends upon the word given, the
occasion, the spirit of giving it. Many who feel strongly the im
pulse of being " instant out of season," neglect the not less Chris
tian obligation of being "instant in season."10 We must consider
the time and the person, no less than the truth. We may think to
relieve our conscience by speaking our mind. But to do it rudely
and harshly may put a stumbling-block in our brother's way. The
apples of gold in their beautiful cover, evidently imply good sense,
good taste, with good things. A well-meaning absurdity rather
brings contempt than conviction.11
All of us are bound to rebuke broad and palpable sins ;12 yet on
more doubtful individual nature the duty is far more restricted. Some
Providence will direct into it. There must be intimate connection,
full knowledge of the case, some right from age or station to warrant
it. From the extreme difficulty of receiving it, no words require to
be more fitly spoken. No duty calls for more delicacy of feeling,
and more " meekness of wisdom." Yet reproof well-timed and well
taken, a wise reprover to an obedient ear is an earring of gold, and
an ornament of gold set out to the best advantage. Such was Eli's
word to Samuel;18 Abigail's and Nathan's to David;14 Isaiah's to
Hezekiah. 15 We see the good fruit in Jehoshaphat, whom, instead
of producing revulsion, it stimulated to higher service of God.16 The
1 See Bishop Lowth's beautiful exposition. Praelect. xxiv.
2 Eccl. xii. 10. Chap. xv. 23. 3 Luke xii. 42. Comp. 2 Tim. ii. 15.
4 Job vi. 25. 5 Isa. 1. 4. 6 John iv. vi.
7 Comp. Luke xiv. 15, 16. 8 Acts xvii. 22—28. » lb. xxiv. 25.
i» 2 Tim. iv. 2.
u Comp. I Sam. xxv. 36, 37. Chap. xxxi. 26. ' Mollissima fandi tempora.' Virg.
Mn. iv. 493, 494. i2 Lev. xix. 17.
13 1 Sam. iii. 11—18. " lb. xxv. 31—34. 2 Sam. xii. 1—13.
is 2 Kings xx. 14—19. M 2 Chron. xix. 2—4.

398 EXPOSITION OF THE BOOK OF PROVERBS.
Apostle's probing reproof to the Corinthian Church worked so ef
ficiently, that " in all things they approved themselves clear in the
matter."! "What a triumph of grace is it, when the kindness of
reproof is acknowledged,2 and the motive of love appreciated.'3
Faithful indeed is the blessing, when the gift of an obedient ear
prepares the Lord's children for a profitable hearing of his reproof,4
13. As the cold of snow in the time of harvest, so is a faithful messenger to them
that send him : for he refreshelh the soul of his masters.
Snow itself would be unseasonable in the time of harvest. But
the cold oi snow would be most refreshing to the parched and faint
ing reapers, " So is a faithful messenger to them that send him."5
How did Eliezer refresh the soul of his master, when 'he re
turned with a true account and speedy dispatch of the important
affair committed to him !'8 Judge of Isaac's feelings in his evening
walk of meditation — his heart full of the great matter under sus
pense — when " he lifted up his eyes, and behold ! the camels were
coming," bearing the desired blessing.7 How was Cornelius re
freshed, when his messenger returned with the joy of his heart,
and the answer to his prayers.'8 Often does the Apostle acknow
ledge this refreshment to his anxious spirit, when burdened with
" the care of all the churches."9 And may we not ascend to the
highest, and with reverence mark our Divine Master condescend
ing to receive refreshment through the agency of his faithful mes
sengers? " We are unto God," saith the Apostle — "a sweet sa
vour of Christ." He appears to be overwhelmed with the contem
plation, and in prostrate astonishment he cries out — " Who is suffi
cient for these things?"10 Yet does the Great Master vouchsafe to
acknowledge his messengers as "the glory of Christ."11 And as
his crown will he honor them at the great consummating day.
" They that turn many to righteousness shall shine as the stars
for ever and ever."12
^4. Whoso boasteth himself of a false gift,13 (in a gift of falsehood, Marg.) is
like clouds and wind without rain.
The last Proverb described an invaluable blessing. This
marks a destructive curse. Suppose a drought, as in the days
of Elijah, threatening desolation to the land,14 and a thick cloud,
seemingly big with the fruitful blessing, yet passing over — the
wind without rain. This is a true picture of the boaster ; rich in
promises, but performing nothing ; exciting large expectations,
then sinking them in disappointment. Whether it be a vain
conceit of his own understanding, or an hypocritical desire to
¦ 1 Cor. v. 1. 2 Cor. ii. 1—3 ; vii. 11. 2 Ps. cxii. 5. Comp. chap. ix. 8.
3 Chap, xxvii. 5, 6. Comp. Ecclus. xix. 13, 14.
4 Hab. ii. 1—3. Chap. xx. 12. xv. 31. 5 Chap. xiii. 17. 6 Poule.
7 Gen. xxiv. 63, 64. 8 Acts x. 4—6, 25.
3 Comp. 1 Cor. xvi. 17, 18. Phil. ii. 25—30. 1 Thess. iii. 1—7.
10 2 Cor. ii. 15, 16. " lb. viii. 23. 12 Dan. xii. 3.
13 ' Whoso maketh greate boastes, and giveth nothing.' Bishop Coverdale.
u 1 Kings xviii. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 399
maintain a profession, it is a boasting in a gift of falsehood. If
it be bad to promise and deceive ; it is far worse to promise with
an intention to deceive. This was the very character of the Great
Deceiver. Did he not put before our unhappy parent a false gift
— a promise, which could never be realized — " Ye shall be as gods
knowing good and evil ?'n Nay — did he not with a presumption,
that hell itself might almost be ashamed of, boast himself of his
false gift, offering the world to its own Maker, as a temptation to
the vilest blasphemy ?2
How melancholy is it to find this character in those, who stand
in the place of God I Yet the church has ever been chastened
with false teachers ; ministering delusion, instead of instruction.3
And are there none among ourselves, feeding the flock with false
gifts ; seeking to maintain their hollow profession even in the
sight of Him, whose frown at the great day will banish them
for ever from his presence ?4 Oh ! let those that bear the Lord's
message, take heed, that if they be counted " as deceivers," they
may be " yet true."5 Not as those, which corrupt the word of God ;
but as of sincerity, as of God, in the " sight of God," let them
" speak in Christ."6
15. By long forbearing is a prince persuaded, and a soft tongue breakelh the
bone. The wise man had before given a general rule for gentleness.7
Here he takes an extreme case, and shows its power with the
prince, whose anger — having no restraint upon him — may rise lo
immediate revenge.8 Yet submission, long-forbearing, has
mighty power to persuade. David thus wrought upon Saul's
enraged temper.9 Often by putting a case before an angry prince
at a fitting opportunity, he may be persuaded by " the meekness
of wisdom" against his present mind.
But the general principle is most instructive. The soft member
breaking the hard bone may seem to be a paradox. But it is a
fine illustration of the power of gentleness above hardness and ir
ritation. Apply it to those who are set against the truth. Many
a stout heart has been won by a forbearing, yet uncompromising,
accommodation to prejudice.40 In reproof Jehovah showed what
he could do in " the strong wind and the earthquake." But his
effective rebuke was in the "still small voice" — without upbraiding
— sharp, yet tender, u So powerful is the energy of gentleness !
As regards endurance — it is a manifest fruit of regeneration;12 a
clear exhibition of the mind of Christ,!3 and the practical resem
blance of his own long-forbearance amidst our continued and
i Gen. iii. 3—5. 2 Matt. iv. 8—10.
3 1 Kings xxii. 11. Jer. v. 31, with 2 Cor. xi. 13—15. Gal. i. 7. Comp. 2 Pet. ii.
17—19. Jude 12, 16.
4 Matt. vii. 22, 23. 5 2 Cor. vi. 8. « lb. ii. 17. Comp. iv. 2.
7 Chap. xv. 1. 8 Eccl. viii. 3; x. 4. Comp. 1 Sam. xxii. 17, 18.
» I Sam. xxiv. 8—20; xxvi. 13—25. i« 2 Tim. ii. 24—26. I Cor. ix. 20—22.
ii 1 Kings xix. 11—13. « Jam. i. 18, 19. 13 Matt. xi. 29.

400 EXPOSITION OF THE BOOK OF PROVERBS.
most aggravated provocations. For, when we have been indulged
with the privilege of the beloved disciple — " leaning upon Jesus's
breast,"! nothing have we felt to be there, but gentleness, tender
ness, and love.
16. Hast thou found honey} eat so much as is sufficient for thee, lest thou be
fill-id therewith, and vomit it.
Solomon lately had warmly invited us to eat honey.2 Here,
however, he imposes a restraint. Eat so much as is sufficient.
So far it is sweet. Beyond this it is nauseating. The principle
directs to a thankful, but temperate, enjoyment of our earthly
blessings. " Every creature of God is good, and nothing to be re
fused, if it be received with thanksgiving."3 But as a needful
balance to this universal privilege — " Let your moderation be
known unto all men."4 Satisfy the wants, but mortify the lusts,
of the flesh.5 Then the gifts of God become blessings to us, and
we glorify him in them, and by them. But the most elevated
pleasures of earth become in the excess, distasteful, and injurious ;
fraught with disappointment, when separated from the great end.'
Our affections can never safely flow out to any object, unless they
are primarily fixed on God. ' Then we may be sure not to offend,
eilber in the object or measure. No man can in God love whom
he should not; nor immoderately love whom he would. This holy
respect doth both direct and limit him, and shuts up his delights in
the conscience of a lawful fruition.'7 In earthly pleasure however,
we can never forget how slight the boundary law is between the
lawful and the forbidden path. Sin and danger begin on the ex
tremity of virtue. For does not the legitimate indulgence of appe
tite to its utmost point bring us to the brink — and often hurry us
to the allowance — of gluttony ? Does not the undisciplined glow
of earthly affections endanger idolatry? Nay, even spiritual
luxury may need self-control ; lest it be excitement without deep
principle, which must eventually prove unsubstantial aud delu
sive. But in eating the real honey of the Gospel there is no danger
of excess. Never shall we know satiety in this delight. The in
creasing desire will be fully satisfied only in eternity. ' O God, let
me but taste and see, how sweet the Lord Jesus is in all his gra
cious promises ; in all his merciful and real performances. I shall
want no more to make me happy. This is not the honey, whereof
I am bidden not to eat too much. No, Lord, I can never eat
enough of this celestial honey. Here I cannot surfeit ; or if I
could, this surfeit would be my health.'8
i John xiii. 23; xxi. 20. 2 Chap. xxiv. 13. 3 1 Tim. ii. 4.
* Phil. iv. 5. Comp. 1 Cor. vii. 29—31. Jud. 12.
6 Rom. xiii. 14. Col. iii. 5. Comp. Luke xxi. 34.
6 Eccl. ii. 10, 11. 7 Bp. Hall's Works— Select Thoughts, II.
8 Bp. Hall's Soliloquies, LIV. Yet let the Antinomian professor remember — ' There is
no such dangerous surfeit, as upon the sweet and luscious truths of the gospel.' Bp.
Hopkins on Isa. xliii. 25.

EXPOSITION OF THE BOOK OF PROVERBS. 401
17. Withdraw thy foot from thy neighbor's house ; lest he be weary of thee, and
so hate thee.
No code of laws enters, as the Bible, into minute regulations for
the courtesies of life. Yet surely we do not mar the sanctity of
religion by spreading it over the face of human society. Daily life
is evangelized by the pervading influence of its wholesome princi
ples. This rule illustrates some of our own Proverbs, which have
lost nothing of their significancy by traditional usage. ' Too
much of a good thing. Familiarity breeds contempt.' Kindly in
tercourse with our neighbor cannot he maintained without a con
siderate feeling. An ordinary acquaintance would give just um
brage in claiming the free and unrestrained intercourse of inti
mate friendship. And the intruder would probably receive a plain
intimation, that he was an unwelcome guest. To withdraw the
foot is an useful rule to prevent so mortifying a result. " Make
thy foot precious"1 to thy neighbor, by not giving it too often. It
is far safer to err on the side of reserve, than to incur contempt by
the opposite mistake.2
Nay — even the closer bond of friendship requires its measure of
prudent restraint. It is worth all our care to preserve this invalua
ble blessing from interruption. It is the sweet of life. And yet
in this honey there may be a surfeit.3 Without mutual respect it
may nauseate. Unseasonable interruption to our friend's time ;
frequent visits without call or object ; interference with his neces
sary engagements, or family comforts ; inconvenient tax of ex
pense — perseverance in this course might produce weariness, if not
disgust, or even hatred.
Blessed be God ! there is no need of this caution and reserve in
our approach unto him. Once acquainted with the way of access,
there is no wall of separation. Our earthly friend may be pressed
too far. Kindness may be worn out by frequent use. But never
can we come to our heavenly Friend unseasonably. Never is he
weary of our importunity.4 His gates are always open ; and
" blessed are they, that are watching and waiting there."5 The
more frequent the visits, the more welcome, and the more fruitful.
What with man would be intrusion, with God is confidence. Ear
nestly does he invite to his closes and most endearing fellowship.6
And does his child presume upon this most gracious privilege ?
Far from it. While he has the " boldness of access ;"7 he seeks
for " grace whereby he may serve God acceptably with reverence
and godly fear."8
18. A man that beareth false witness against his neighbor is a maul, and a
sword, and a sharp arrow.
False witness is universally condemned. But where, save in
i Heb. See Holden. Comp. 1 Sam. iii. 1 — "precious" in both cases, because rare.
2 Comp. Ecclus. xxi. 22. 3 Verse 16. 4 Luke xi. 5 — 9; xviii. 1.
5 Chap. viii. 34. 6 Can. v. 1. ' Eph. iii. 12. Heb. iv. 16; x. 19, 20.
3 Heb. xii. 28. 51

402 EXPOSITION OF THE BOOK OF PROVERBS.
the word of God, is its true character and deep aggravation of guilt
adequately set forth ? What a picture is here of cruelty and
malice — nay — even intentional murder ! Three murderous in
struments are before us, identifying the sixth and ninth command
ments. The tongue — intended as " a tree of life" — becomes a
weapon of death. L Who knows the sin involved in this fearful
perversion ? Often does the open perjury, as a sword and sharp
arrow, pierce the fountain of life.2 And little better are those
calumnies and unkind insinuations — all breaches of charity — utter
ed so freely in common conversation. ' Consider— ye that deal in
such conversation — whether you could think of treating the ob
jects of your defamatory discourse as Jael did Sisera,3 or as Joab
did Abner.4 Would you shrink with horror at the thought of beat
ing out your neighbor's brains with an hammer, or of piercing his
bowels with a sword, or a sharp arrow 7 Why then do you in
dulge in the like barbarity ; destroying as far as you can that repu
tation, which is dear to men as their life, and wounding all their
best interests, by mangling their character ?'5
Truly affecting is it to think of the multitude of these mauls,
swords, and sharp arrows even in the Church of God. It is not
" setting the battle in array against the Philistines, army against
army,"5 but brother against brother. The Shibboleth of a party,7
not the standard of the cross, is the watch-word for the destructive
conflict. " How long, Lord ! How long."
19. Confidence in an unfaithful man in time of trouble is like a broken tooth, and
a foot out of joint.
¦ The broken tooth and disjointed foot are not only useless for
their respective offices, but sources of pain and uneasiness. So is
an unfaithful man in time of trouble. " A friend loveth at all
times, and a brother is born for adversity."8 But many have the
name 'only. Very friendly are they, when they are not needed,
when we are dispensing, not receiving our gifts ; when there is no
cost to pay. But in the time of trouble, " a faithful man who can
find ?"9 Keenly did Job feel this was a sinking confidence in his time
of trouble.10 David was sorely tried by this affliction,11 even at the
very last stage of life.12 The brethren came out to meet the Apostle
at Appii Forum. Yet of a time, when their support would have
been especially cheering — he records — " At my first answer no
man stood by me, but all men forsook me."13 Need we wonder at
this appointed cross ? His Master had endured it before him ; and
" it is enough for the servant that he be as his Lord."14
The world abounds with instances of this disappointment.
¦ Chap. xv. 4, with xii. 18. Comp. Ps. Iii. 2; lv. 21; lvii. 4; lix. 7; Ixiv. 3, 4. Jer.
ix. 3, 8.
2 Gen. xxxix. 14—20. 1 Kings xxi. 10—13. Matt. xxvi. 60—66. Acts vi. 13, 14.
3 Jud. iv, 21. 4 2 Sam. iii. 27. 5 Lawson in loco.
6 1 Sam. xvii. 21. 7 Jud. xii. 6. 8 Chap. xvii. 17.
3 Chap. xx. 6. i° Job vi. 14—17. " Ps. lv. 12—14.
¦2 1 Kings i. 19, 25. [3 Acts xxviii. 15, with 2 Tim. iv. 16.
14 Matt. xxvi. 56, with x. 24, 25.

EXPOSITION OF THE BOOK OF PROVERBS. 403
Micah's Levite ungratefully repaid the trust reposed in him.1
Mephibosheth's trust in Ziba2 — Israel's dependence upon an arm
of flesh — showed the broken reed, not the staff of real support.3
Truly, when has the world ever answered its fair promises ?
When has it ever given a faithful confidence in time of trouble?
When has it failed to make the soul " ashamed of its hope ?" A
merciful correction to the child of God, when in an evil hour he
turns aside from his true confidence to vain dependences !
But whoever be unfaithful, God is true. Who ever trusted in
him, and was confounded ? Who has ever built upon his sure
foundation, and hot witnessed its unshaken security ?4 Though
he has pledged himself never to forsake his servants,5 yet specially
— " I will be with him in trouble — a very pleasant help in time of
trouble."6 20. As he that taketh away a garment in cold weather, and as vinegar upon nitre,
so is he that singeth songs to an heavy heart.
What could be more inhuman than taking away a poor man's
garment, or the coverlid of his bed, in cold weather 7 Such an
act of cruelty was forbidden by the God of the poor.7 Again — what
could be more unfitting than pouring vinegar upon nitre ; which,
instead of being serviceable, would only dissolve it with violent ef
fervescence ?8 Not less unseasonable would be the merriment of
singing songs to an heavy heart.9 " Give wine" — is the inspired
rule— "unto them that be oi heavy hearts."10 But however great
be the charms of music,11 they are ill-suited to sooth the pangs of
sorrow.12 A constrained song was a keen edge of the Babylonish
affhction.13 And where no unkindness is intended, inconsiderate
levity, or even excessive cheerfulness, is as " a sword in the bones."
The tenderness, that shows a brother's tears ; that knows how to
" weep with them that weep,"14 as members of the same body ;15 and
directs the mourner to the mourner's friend and God — this is Chris
tian sympathy — a precious balm for the broken heart.
The outward expression of this sympathy may not be always
needful. But Oh ! let its spirit be deeply cherished, specially by
Christians of a buoyant or frigid temperament ; most of all by the
minister of Christ, that he may take his chair by the mourner's
side, and " comfort him with the same comfort, wherewith he him-
i Jud. xvii. 7— 12-; xviii. 20—24. 2 2 Sam. xvi. 1—4; xix. 24—28.
3 Assyria, 2 Chron. xxviii. 20, 21. Hos. v. 13. Egypt, Isa. xxx. 1—3; xxxi. 1 — 3.
Jer. xxxvi. 5 — 7. Ez. xxix. 6, 7.
4 Isa. xxviii. 16. 5 Heb. xiii. 5.
6 Ps. xci. 15 ; xivi. 1. Comp. Jer. xvii. 5 — 8.
1 Deut. xxiv. 12, 17. Comp. Job. xxiv. 7 — 10. Isa. lviii. 7.
8 The nitre of Scripture is not that salt that commonly goes by the name, but a soda
or mineral alkali (the Roman natrum), which strongly ferments with all acids. Dr.
Blayney remarks on Jer. ii. 22 (the only other example of the word) — 'In many parts
of Asia it is called soap earth, because it is dissolved in water, and used like soap in
washing. 3 Eccl. iii. 4. I0 Chap. xxxi. 6. Comp. Ps. civ. 15.
u 1 Sam. xvi. 23. 2 Kings iii. 15.
i2 Job. xxx. 31. Dan. vi. 18. Comp. Ecclus. xxii. 6. i3 Ps. cxxxvii. 1 — 4.
M Rom. xii. 15. Comp. Job ii. 11—13. 15 1 Cor. xii. 26. Heb. xiii. 3.

404 EXPOSITION OF THE BOOK OF PROVERBS.
self is comforted of God."i Much may be done to correct a con
stitutional deficiency. Redundancy of feeling, however, needs self-
control. But never let us forget that our Divine Saviour for this
end " took our infirmities, and bare our sicknesses," that " he might
be touched with the feeling of them."2 Yes — ¦" he knoweth our
frame ;"3 and his work is not to take away the garment from his
child in the cold weather, but to cherish him with all the tender
ness of his own bosom.4 Instead of ¦ unsuitably pouring vinegar
upon nitre ; like the good Samaritan, he " pours in his oil and
wine for the healing of the wound."5
21. If thine enemy be hungry, give him bread to eat ; and if he be thirsty, give
him water to drink : 22. For thou shalt heap coals of fire upon his head, and the
Lord shall reward thee.
In what heathen code of morals shall we find this perfection of
love ? Every system concedes largely to man's selfishness. None
reach beyond " loving those that love us," of which the true Law
giver justly asks, " What reward have ye?"6 Nay — -even the cor
rupt teachers of Israel could not rise to this sublime standard.
' They did not, it seems, perceive anything to be disapproved in
hatred more than in good-will. And, according to their system of
morals, " our enemy" was the proper natural object of one of these
passions, as " our neighbor" was of the other.'7 They could
not come up to the law ; and therefore — perverting the rule of
judicial, to authorize private, vengeance8 — they brought the law
down to their own level.
The agreement between the Old and New Testament, codes9 is
most complete. Both were dictated by the same Spirit. Each
stamps the other with Divine authority. 'The law of love is not
expounded more spiritually in any single precept either of Christ or
his Apostles, than in this exhortation.'40 We need not therefore
disparage one system, in order to exalt the other. " The new com
mandment is that, which we had from the beginning ;" old in its
authority ; " new" only, as enforced by a new principle and exam
ple, ii To suppose that the gospel stretches beyond the measure of
the law, would imply, either that the law demanded too little or
the Gospel too much. Neither supposition honors the law as the
unchangeable transcript of the Divine perfections.
There may be no overt, breach of the law, while yet the heart
secretly revolts from its high standard. Circumstances may hinder
open retaliation. Our enemy may be out of our reach, or too great
to offend with impunity. But the grudge remains.42 There would
i 2 Cor. i. 4—6. 2 Matt. viii. 17. Heb. iv. 15. 3 Ps. ciii. 14.
4 Isa. xl. 11. 5 lb. lxi. 2, 3, with Luke x. 34. 6 Matt. v. 46, 47.
7 Bp. Butler's Sermons at the Rolls. Serm. VIII.
8 Matt. v. 43, with Num. xxv. 16—28. Deut. vii. 1, 2; xxiii. 6; xxv. 17—19.
8 Comp. Rom. xii. 20, 21, with text. Ex. xxiii. 4, 5, with Matt. v. 44. Our church
has not neglected to imbue her worshippers with this blessed spirit. See the Litany,
and Collect for St. Stephen's-day.
i° Scott in loco. u John xiii. 34. 1 John ii. 7, 8. 2 John 5, with Lev. xix. 18.
i2 Lev. xix. 18. Jam. v. 9.

EXPOSITION OF THE BOOK OF PROVERBS. 405
be a pleasure at his misfortune.! We think of him only in refer
ence to our injuries. The spark may be confined for years, and on
some favorable opportunity burst out into a murderous flame.2
And even when we seem to be in the way, how many haltings and
shiftings are there, before we fully and practically embrace the
obligation ! How much of a retorting spirit, or measuring our con
duct towards our enemy by his towards us ! And if on any point
we have constrained our selfish hearts to return good for evil, what
ministering to self-complacency, or self-righteousness ?
Too often also our love " to our enemies" is only ceasing to quar
rel with him. If we put off revenge as inconsistent with our
Christian name; yet do we "put on as the elect of God, bowels of
mercies — forgiving one another, if any man have a quarrel against
any?"3 'Love is of too substantial a nature to be made up of
mere negatives ; and withal too operative, to terminate in bare de
sires.'4 We may profess our good-will towards our enemy — that
we forgive and pray for him from our heart. But unless we are
ready with the practical exercise of sympathy— feeding him, when
he is hungry, and giving him to drink, when thirsty, we are only
the victims of our own self-delusion. ' 0 noble revenge of Elisha'
— exclaims pious Bishop Hall — ' to feast his persecutors ! To pro
vide a table for those who had provided a grave for him ! No
revenge but this, is heroical, and fit for a Christian imitation.'5
To feed our hungry enemy with the tenderness of a nurse, who
breaks the portion into morsels for her infant's nourishment6 —
what a splendor does the opposition of nature give to this victory
of grace !
No man ever conquered his enemy's heart by revenge ; many
by love. Was it not thus, that the Almighty Saviour dissolved the
hardness of our unyielding hearts? Let the effort be tried. Sur
round the untractable metal beneath and above ; not only putting
it over the fire, but heaping coals of fire upon it. Few hearts are
so obdurate, as not to melt under the mighty energy of patient,
self-denying; burning love.7 Or even should it be dross, that resists
the vehement flame, all will not be lost. If thine enemy will not
recompense thee for all the good done to him, concern not thyself
with that. The Lord shall reward thee. The God of love will
honor his own image on his own children.8 David in this confi
dence restrained the rising vengeance in his zealous servants,9 and
in similar forbearance found his " prayer for his enemy's good re
turned into his own bosom."40 We are directed to return "blessing
i Chap. xxiv. 17, 18. 2 2 Sam. xiii. 23, 28.
3 Col. iii. 12, 13. 4 South's Sermon on Matt. v. 44.
5 Contemplations, Book xix. Cont. 9, on 2 Kings vi. 22, 23. See another equally
noble example, 2 Chron. xxviii. 12 — 15, ' If by revenge thou destroyest one enemy, by
forgiving thou shalt conquer three — thine own lust, the devil's temptation, thine enemy's
heart.' Plavel's Keeping the Heart.
6 ¥ uui<fE. LXX. Rom. xii. 20. Comp. Schleusner.
7 1 Sam. xxiv. 16—20; xxvi. 25. 8 Matt. v. 44, 45.
» 2 Sam. xvi. 9—12. Comp. Ps. vii. 4. i° Ps. xxxv. 13. Comp. Matt. x. 13.

406 EXPOSITION OF THE BOOK OF PROVERBS.
for railing, knowing that thereunto are we called, that we should
inherit a blessing."1
To dispute the reasonableness of the precept is to say — that
' man is the proper object of good-will, whatever his faults are,
when they respect others ; but not when they respect myself. I
am sure,' (adds Bishop Butler— probing this principle to the bottom)
'there is nothing in it unreasonable. It is indeed no more, than
we should not indulge a passion, which, if generally indulged,
would propagate itself, so as almost to lay waste the world."2
But most reasonable as this precept is, it is infinitely removed
from man's native power. The rules, no less than the doctrines, of
God are "foolishness to him."3 Let those, who look to "enter into
life, by keeping the commandments," begin with this. They
would see, that they might as soon turn the sun backward; that
they could as readily " cut off a right hand," as to reach it out, to
feed an enemy in distress. Such an exhibition of love would be
in their eyes an ideal perfection ; or at least, like an exquisite piece
of workmanship, which every one admires, but no one attempts to
imitate. Yet is it really impracticable ? So the world counts it. So my
own corrupt heart finds it. But " I can do all things" — this then
among, the rest — -"through Christ which strengthened me."4 It
shall then be done willingly — -joyfully. My enemy has no claim
upon my love ; yet he that bids me love him, claims and deserves
my full obedience.5 ' We are the disciples of him, who died for his
enemies.'6 Did we but drink more largely into his spirit, this im
practicable precept would be, not our task or our cross, but our de
light and- indulgence.
23. The north wind driveth away rain: so doth an angry countenance a back
biting tongue. (The north wind bringeth forth rain : so doth a backbiting
tongue an angry countenance. Marg.7J
The backbiter — who should tolerate him ? He is a pest in so
ciety ;s in the circle of friendship ;9 in the church of God.10 Neither
his plausible garb, nor the good company, who give him the hear
ing, can hide his real character. If the north wind driveth away
the rain, let an angry countenance frown him from our presence.
If it brings the rain : let the very sight of him bring a rebuke of
holy indignation. This is to " be angry, and not sin."11 Indeed,
not to be angry here, would be to sin. Holy anger is a property
in God.12 It was manifested in the humanity of Jesus.13 When
i 1 Pet. iii. 9. 2 Bp. Butler's Sermons at the Rolls, Serm. IX.
3 1 Cor. ii. 14 4 Phil. iv. 13. 5 John xiv. 15.
6 Bishop Wilson. Rom. v. 10. Comp. Luke xxiii. 34. Was not this his own obedi
ence to his own law 1 Matt. v. 44.
7 Many valuable critics, after the LXX., prefer the marginal to the received reading.
The ordinary meaning of the Hebrew word is to produce, or bring forth, chap. viii. 24.
And yet comp. Job xxxvii. 22. Homer also speaks of the north wind bringing fine
weather. II. O. 170. The meaning however is the same with either rendering.
8 Chap. xxvi. 20. 6 Chap. xvi. 28. " 2 Cor. xii. 20.
« Eph. iv. 26. i2 Deut. ix. 8. Ps. vii. 11. Nah. i. 2. 13 Mark iii. 5 ; viii. 33.

EXPOSITION OF THE BOOK OF PROVERBS. 407
God's name was dishonored, " the meekest man upon earth waxed
hot'n m aagerj while his heart was melting in love to the rebels.2
And should not we feel this, when the backbiting tongue breaks
his law of love — dear to him, as his own Godhead ? And yet rare
indeed is the exception — alas ! — even in Christian circles when the
faults of others — real or imagined — do not occupy conversation ;
or at least, when some lowering of the absent, or some ridicule of
their infirmities, is not admitted !
This tongue wounds four at one stroke — the backbiter himself,
the object of his attack, the hearer, and the name of God. All in
volves the Christian professor in the fearful guilt of " offending the
little ones."3 For how can the weak and inexperienced but be
stumbled at so inconsistent an exhibition of* the gospel of love ?
But if he be rather welcomed than repelled, is not the willing
listener thus partaker of his sin ? Flee this deadly pest. Keep
thine ears as well as thy mouth from the poison. Lei thine angry
countenance drive away either the slander from him, or the slan
derer from thee. Where remonstrance cannot be given, a marked
displeasure of countenance is often an effective rebuke to the
shameless offender.4
24. It is better lo dwell in the corner of the housetop, than with a brawling wo
man in a wide house.
This Proverb has been given before.5 Scriptural repetitions
show not want of matter, but the deep importance of the matter
laid out. Such is the vexation connected with this evil, that the
most uncomfortable dwelling, where the soul might retire for com
munion with God, would be a grateful alternative.
This Book presents a graphical picture of conjugal happiness,
where ''the wife is as the loving hind and the pleasant roe" — her
husband's most satisfying delight.6 Here is a vivid contrast of mis
ery, from which the wide house provides no refuge— no rest.
The relative position of the parties in the Sacred ordinance is
wisely appointed. Equality would only have provoked contention
for superiority. The Divine appointment preserves peace without
degradation.7 If "man is the head of the woman," "the woman
is the glory of the man"8 — the diadem in his domestic circle,9 and
upon her slightly lowered level — still his support, solace, and " help
meet."10 The brawling woman, revolting against her Maker's rule
of subjection, is no less a tormentor to herself than to her husband.
i Ex. xxxii. 19, with Num. xii. 3. 2 Ibid, verses 30—32. q Matt, xviii. 6.
4 Augustine's biographer mentions of him, that these two lines were written in his
dining-room — ' Quisquis amat dictus absentum rodere vitam,
Hanc mensam vetitam noverit esse sibi.'
It is added — that a bishop, indulging this habit at his table — he said to him — ' Either I
will blot out these verses on the wall, or begone from my table.' See the fine descrip
tion, Ecclus. xxviii. 13 — 20.
5 Chap. xxi. 9. Comp. ib. v. 19; xix. 13; xxvii. 15, 16. 6 Chap. v. 18, 19.
i Gen. iii. 16. 1 Tim. ii. 11—14. 8 1 Cor. xi. 3, 7. 3 Chap. xxxi. 28.
i» Gen. ii. 18.

408 EXPOSITION OF THE BOOK OF PROVERBS.
Let the Christian professor beware of trifling with the law of
this ordinance — " Only in the Lord."1 If he comes into the world,
instead of " coming out ;" if, instead of " being separate," he unites
himself in the closest bond ; if, when forbidden to " touch the un
clean thing," he makes himself " one flesh" with it,2 let him not
wonder, if his God " curse his blessing,"3 and .leave him to choose
for himself an house of contention, un visited with one ray of
heavenly sunshine. Young man ! ponder the deep responsibility
of the marriage-choice. Let it be manifestly the Lord's choice for
thee, not thine for thyself. Yea— let him be thy first choice, and
he will order the rest.4 Watch and distrust thine own will. Con
sult the "lamp and light of thy path."5 Mark the Providence of
thy God ;6 and his blessing " that maketh rich, and addeth no sor
row with it," will sanctify his own gift.7
Christian women ! Think not these Proverbs unworthy your at
tention. Be it so, that you answer not to the revolting picture.
But surely the repeated exhibition strongly inculcates the cultiva
tion of the opposite graces, the absence of which clouds the female
character in painful deformity.8
25. As cold waters to a thirsty soul, so is good news from a far country.
What were the cold waters to Hagar and her child in the wil
derness ;9 to Israel, at Rephidim ;10 to Samson at Lehi !u Such is
the cordial of good news from a far country. Solomon had be
fore spoken of the "refreshment of the messenger ;"12 here of the
message. This Proverb, like many others, was probably familiar
to his own experience. The return of his fleets sent to a far
country for precious merchandize (like our own merchant-ships)
were doubtless welcomed with no common delight.13 The exile
from his country, or one that has interests in a foreign land-
near and dear relatives, from whom the separation has been long
— will fully realize this lively illustration. Had Joseph's brethren
brought to their sorrowing father as many pieces of gold as grains
of corn, it would have been nothing to the good news from, a far
country — " Joseph is yet alive."44 Distant intelligence is natural
ly more cheering, than tidings in themselves equally interesting —
nearer home. The long interval of these tidings ; the lengthened
separation from the beloved object; the anxiety necessarily excited
by want of intercourse ; the uncertainty of his welfare and pros
pects — all combine to make these cold waters specially refreshing
to the thirsty soul. " Hope deferred maketh the heart sick ; but
when the desire cometh, it is a tree of life."15
i 1 Cor. vii. 39. 2 2 Cor. vi. 14—17, with Eph. v. 31.
3 Mal. ii. 2. 4 Matt. vi. 33. 5 Ps. cxix. 105.
6 Gen. xxiv. 12—60. Ruth iii. 18. 7 Chap xix. 14; x. 22.
8 1 Tim. ii. 9, 10. 1 Pet. iii. 1—6. s Gen. xxi. 16—19.
1° Ex. xvii. 1 — 6. Comp. Num. xx. 11.
ii Judg. xv. 18, 19. See Virgil's beautiful image, Eclog. v. 46—48. i2 Verse 13.
w 1 Kings ix. 26—28. « Gen. xiv. 25—28. Comp. xliii. 27—30.
n> Chap. xiii. 12. Comp. xv. 30. Contrast Neh. i. 2 — 4.

EXPOSITION OF THE BOOK OF PROVERBS. 409
Reader ! if thy heart has ever leaped within thee at the news of
some earthly advantage^ — hast thou heard and welcomed the good
news from the far country 7 Dost thoU know thy need — thy dan
ger of perishing? Then what refreshment can compare with the
" good tidings of great joy" brought to thee from heaven — " Unto
you is born a Saviour?"4 Mountains of gold could never have
purchased the blessing now brought to thine ears — yea — to the door
of thine heart — "without money and without price."2 Does not
thine heart spring in the song of praise — " How beautiful upon the
mountains are the feet of him, that bringeth good tidings, that pub
lished peace !"3 Most grateful also are the messengers' tidings from
a far country, of the welcome reception of their message.4 The
angelic harps strike up the song.5 Even the bosom of God is filled
with adorable joy !6
25. A righteous man falling down before the wicked is as a troubled fountain,
and a corrupt spring.
Eastern fountains and springs (where the rains are only peri
odical, and at long intervals) are of no common price.7 The injury
of corrupting them is proportionate.8 The well is therefore a
blessing or a curse, according to the purity or impurity of the waters.
A righteous man in his proper character is "a well of life — a bless
ing in the midst of the land."9 But if he fall down before the
wicked by his inconstant profession,10 the blessing becomes a curse,
the fountain is troubled, and the spring corrupt. What a degra
dation was it to Abraham to fall down under the rebuke of an
Heathen King;n to Peter, to yield to a servant-maid in denying his
Lord !42 How did David's sin trouble the fountain, both to his
family!3 and his people. !H How did the idolatry of his wise son cor
rupt the spring through successive generations !46
When a Minister of Christ apostatizes from the faith16 (and mourn
fully frequent have been such spectacles) or compromises his princi
ples from the fear of man,17 the springs and fountains of truth are
fearfully corrupted. When a servant of God, of standing and influ
ence, crouches and falls down under the wicked,13 the transparency
of his profession is grievously tarnished. Satan thus makes more
effective use of God's people than of his own. The gross wicked
ness of the ungodly passes in silence. But he makes the neighbor
hood ring with the failings of Christian professors. Godly con
sistency so grates upon the- consciences of the world, that at any
breach of it they clap their hands with Satanic joy ; to see the Lord
"wounded in the house of his friends."19 Principles and practices
i Luke ii. 10, II. 2 Isa. lv. 1. 3 lb. Iii. 7. Rom. x. 15.
4 Acts xv. 3. Comp. xi. 18, 23. 5 Luke xv. 7, 10.
« Ibid, verses 20—24. 7 Gen. xxvi. 18—22. Deut. viii. 7. Jos. xv. 18, 19.
8 See Ez. xxxii. 2; xxxiv. 18. 9 Chap. x. 11. Gen. xii. 2.
1° Falling down is to be taken in a moral sense (making a slip). Parkhurst.
u Gen. xii. 18—20. Comp. xx. 10 ; xxvi. 10. i2 Matt. xxvi. 69—72.
13 2 Sam. xi. 2, with xiii. 11—14 ; xvi. 22. " Ibid. xii. 14.
15 1 Kings xi. 1—8. 2 Kings xxiii. 13. 18 Philem. 22, with 2 Tim. iv. 10.
17 Gal. u. 11—14. 48 2 Kings xviii. 5, 6, with 13—16. w Luke xiii. 6.
52

410 EXPOSITION OF THE BOOK OF PROVERBS.
are sanctioned, that wound our Divine Master. The consciences
of the ungodly are lulled. " The lame," instead of being " healed,"
are " turned out of the way."4 Thus ' the scandalous falls of good
men are like a bag of poison cast by Satan into the spring, from
whence the whole town is supplied with water.'2
Nor let this be considered as the responsibility only of eminent
Christians. All are by profession " the salt of the earth, and the
light of the world." Let all therefore see to it, that " the salt does
not lose its savor," and that the candlestick gives its clear light.3
None of us stand or act alone. " None of us" — be it well pondered
¦ — " liveth unto himself."4 The conduct of each has its measure of
influence on the body. Each is the centre of a circle more or less
extended. Each is either a pure spiring, or d troubled fountain.
Lord ! " cast the salt into the spring of the waters that they may
be healed."5
27. It is not good to eat much homy : so for men to search their own glory is
not glory.6
Honey is good ; but in moderation.7 It is not good to eat much
honey.3 A man's own name and reputation is honey to him. Let
him carefully preserve it from "the dead fly that spoils it."9 The ¦
honor of God is connected with the honorable profession of his peo
ple. But this carefulness is a virtue on the brink of vice ; a duty
on the borders of imminent danger. To be puffed up by our own
endowments ; to listen to our praise ; to force ourselves upon public
attention40 — thus to search out our own glory,11 is not glory, but
shame. As unseemly is it to seek our own glory, as to ascribe to
ourselves our own being.
Yet, is there no danger of seeking the fame rather than the sub
stance of godliness — a well-known name in the Church, rather than
an unknown name in the book of life 1 Few ministers, but have
been severely exercised here ; identifying their usefulness with their
honor ; cherishing the desire for public approbation, rather than for
unnoticed fruitfulness ; dreading to be counted upon an ordinary
level, as " vessels of wood and earth," rather than of " gold and sil
ver."12 Oh ! it is a mighty victory over self, to trample man's
judgment under foot, and eye only God's approval. Nothing is
right, except it be wrought in the true spirit of the gospel — "doing
nothing in vain glory, but in lowliness of mind each esteeming
others better than himself."!3 The great apostle spoke of matters of
glorying only by compulsion. t4 A vain-glorious spirit cankers many
i Heb. xii. 13. 2 Flavel's Method of Grace, Sermon XXXV.
3 Matt. v. 13—16. 4 R0m. xiVi 7. 5 2 Kings ii. 21, 22.
6 Critics seem to be much perplexed on the translation of this last clause. The
grammatical objection to supply a negative led Mr. Scott to suggest an interrogative ver
sion — " Is it glory for men to search out their own glory V
7 Chap. xxiv. 13. 8 Verse 16. s Phil. iv. 8, with Eccl. x. 1.
w Chap. xx. 6 ; xxvii. 2. " Gen. xi. 4 ; 2 Kings x. 16. Dan. iv. 30.
12 2 Tim. ii. 20. 13 Phil. ii. 3. Comp. Gal. v. 26.
M 2 Cor. xii. 1, 11. See Lyttleton on Conversion of St. Paul.

EXPOSITION OF THE BOOK OF PROVERBS. 411
a plausible profession.' Did we turn from the flattering glass of
self-love to the pure and faithful mirror of the law ; the inconceiva
ble deformities opening to view would constrain us to take the
lowest place among the most unworthy. Most wholesome is the
recollection — " That which is highly esteemed among men is abom
ination in the sight of God."2
28. He that hath no rule over his own spirit is like a city that is broken down,
and without walls.
A former proverb declared " him that had rule over his spirit" to
be a mighty conqueror.3 And certainly the noblest conquests are
gained or lost over ourselves. For he that hath no rule over his
own spirit is an easy prey to the invading foe. Any one may irri
tate and torment him, and spoil him of his comfort.4 He yields
himself to the first assault of his ungoverned passion — offering no
resistance — like a city broken down and without walls — the object
of pity and contempt.5 Thus having no discipline over himself —
every temptation becomes the occasion of sin, and hurries him on
to fearful lengths, that he had not contemplated. The first out
breaking of anger tends to murder.6 Unwatchfulness over lust
plunges into adultery.7 The mightiest natural strength is utter
feebleness in the great conflict.8 How should such an object ex
cite our tenderest compassion !
But there are many cases of this moral weakness — less shame
ful, and yet scarcely less injurious to the soul. Every out-break
ing of irritation — every spark of pride — kindling in the heart, be
fore it shows itself in the countenance, or on the tongue — must be
attacked and determinately resiste ,;. It is the beginning of a
breach in the walls of the city. Without instant attention, it will
widen to the ruin of the whole.9 The natural man may talk of
' self-control,' as if the reins were in his own hand. But he who
has been " born of the Spirit," and taught " to know the plague
of his own heart" — is made to feel that effective 'self-control' is
Divine grace, not his own native power. What then is to be done?
On the first assault, fortify the walls by prayer. Never dare to
trust to the strength of the citadel. Have not repeated defeats
taught us the need of calling in better strength than our own ?
How could we enter into the conflict — much less hold on the fight
— but for the promise — " Sin shall not have dominion over us ?"10
Oh ! for simple — cleaving faith, to draw out from this mighty
source — energy — continual watchfulness — perseverance — trium
phant victory !
i John v. 44 ; xii. 43. 2 Luke xvi. 15.
» Chap. xvi. 32. 4 Esth. iii. 5, 6; v. 13. 5 Neh. i. 3; ii. 17.
6 Gen. iv. 5—8. Comp. I Sam. xx. 30—33 ; xxv. 33. Dan. iii. 13, 19.
7 2 Sam. xi. 2 — 4. 8 Jud. xvi. 1 — 19. 3 Comp. chap. xvii. 14.
i° Rom. vi. 14.

412 EXPOSITION' OF THE BOOK OF PROVERBS.

CHAPTER XXVI.
1. As snow in summer, and as rain in harvest ; so honor is not seemly for a
fool. The richest blessings lose their value, when unsuitably be
stowed. Snow is the beauteous wintry covering of the earth ;'
preserving the seed from the killing cold.2 But in summer it is
out of season. Rain in its season is a fruitful blessing.3 But in
harvest it is an unsuitable interruption to the reaper's work — and
often a public calamity.4 Just s6, honor, unsuitably bestowed on a
fool, is not seemly for him. ' He neither deserves it, nor knows how
to use it.'5 Honor bestowed on Joseph and Daniel, suitably to their
wisdom, was seemly to themselves, and a blessing to the land.6
But when a fool — sometimes a scoffer at religion — is promoted to
a station of public influence, how ungracefully does his honor sit
upon him ! In Hainan it was only the display of his pride and
vain glory — the occasion of his more public disgrace.7
Learn then to adorn our profession with consistency. Seek that
heavenly wisdom, which will make us worthy of any honor that
may be appointed for us. " He that is faithful in that which is
least, is faithful also in much."8
2. As the bird by wandering, as the swallow by flying, so the curse causeless
shall not come.
Groundless fears are real evils, and often press heavily upon en
feebled minds. A curse flies out of an angry mouth undeserved,
unprovoked. ' What if it should come to pass ?' But we need no
more fear the causeless curse, than the birds wandering over our
heads. The swallow flying up and down never lights upon us ;
so the curse causeless shall not come to hurt us. Powerless was
the curse of Moab, though attempted to be strengthened with the
divination of the wicked prophet.9 Goliah's curse against David
was scattered to the winds.10 What was David the worse for the
curse of Shimei ;u or Jeremiah for the curse of his hateful perse
cutors?12 Under this harmless shower of stones we turn from
men to God, and are at peace. " Let them curse ; but bless
thou ; when they arise, let them be ashamed ; but let thy servant
rejoice."!3 But if the curse he not causeless, it will come. Jotham's right
eous curse came upon Abimelech and the men of Shechem.14 Eli-
i Job xxxvii. 6. 2 Isa. lv. 10.
3 Ibid. Job xxxviii. 26, 27. Ps. lxv. 9—13 ; civ. 13, 14. Jam. v. 7.
4 1 Sam. xii. 17, 18.
5 Poole. Chap. xix. 10; xxx. 21, 22. Eccl. x. 5—7. Comp. Ps. xii. 8.
6 Gen. xii. 38—40. Dan. vi. 1—3. 7 Est. iii. 1—6 ; v. 11. 8 Luke xvi. 10.
6 Num. xxii. 4 — 6 ; xxiii. 8. Deut. xxiii. 4, 5. Neh. xiii. 2.
1° 1 Sam. xvii. 43. " 2 Sam. xvi. 12. ^ Jer. xv. 10.
>3 Ps. cix. 28. " Jud. ix. 56, 57.

EXPOSITION OF THE BOOK OF PROVERBS. 413
sha's curse fearfully came on the young mockers of Bethel. l The
curse abides on Jericho from generation to generation.2 And —
reader — if thou be an unconverted, unbelieving sinner, without
love to thy Saviour — there is a curse for thee — not causeless —
justly deserved ; and come it must — come it will.3 Yea — has it
not already come from thy Maker and thy God ?4 — thy blessing
and thy curse — awful thought ! coming from the same mouth !
Nor is this an impotent wishing of ill, but the substance of God's
everlasting wrath centering in thy heart. Oh ! flee from it, while
time is given ; while the refuge is open to thee !5 If thou be un
der cover, it shall not come.6 Thou shalt rejoice in " thy redemp
tion from it,"7 and find confidence in complete security.8
3. A whip for the horse, a bridle for the ass, and a rod for the fool's back.
This proverb inverts our ideas. We should have given the bri
dle for the horse, and the whip for the ass.9 But the Eastern
asses are a very superior race, both in beauty and spirit ; valuable
property to their owners.10 The bridle is necessary to curb and
to guide them ; while the horse — perhaps badly broken in — may
need a whip — if dull, to accelerate his speed ; if fiery, to correct
his temper.11 Every creature subdued for the service of man needs
his appropriate discipline. The Lord " guides his children with
his eye." But let them cultivate a pliable spirit ; " not as the
horse and the mule, whose mouth must be held in with bit and
bridle."12 The fool neither hears the voice, nor sees the directing
eye. He will be ruled neither by reason nor persuasion. A rod
therefore is for the fool's back.13 Pharaoh provoked this severe
chastisement at the hands of God ;14 the men of Succoth and Pen-
uel at Gideon's hands.15 Many such fools are in the Church —
self-willed, full of conceit. They need the rod, and they have it.16
Discipline is the most probing test. What is its fruit? In the
child submission and tenderness ;17 in the fool (except it beat out
his folly,18 which is too often a desperate case19) hardness and re
bellion.20 Sad indeed is it, that the child sometimes needs the rod
intended for the fool's back. Yet never does his loving Father
use it, till gentle means have been tried in vain. O my God ! use
i 2 Kings ii. 24.
2 Jos. vi. 26. 1 Kings xvi. 34. The city of Palms is described by a recent traveller,
as an assemblage of huts, 'so low, that at night one might almost ride over them without
being aware of the fact.' (Three Weeks in Palestine, p. 89.) Such is the unchange
able truth of God !
3 Deut. xxviii. 15 ; xxix. 19, 20. 1 Cor. xvi. 22.
4 Chap. iii. 33. Zech. ». 3, 4. 5 Gen. xix. 17.
6 Rom. viii. 1. 7 Gal. iii. 10, 13. 8 Chap. i. 33.
3 Michaelis was so positive on this point, that he altered his version accordingly, con
trary to the authority of all versions and MSS.
1° Judg. x. 3, 4 ; xii. 13, 14. 2 Sam. xvii. 23 ; xix. 26.
n Paxton's Natural History of Scripture, p. 221, and Parkhurst.
is Ps. xxxii. 8, 9. ]3 Chap. x. 13 ; xix. 29. « Ex. x. 3.
15 Jud. viii. 5—7, 16 w 2 Cor. x. 6—11 ; xiii. 2. w Jer. xxxi. 18—20.
•8 2 Chron. xxxiii. 11—13. » Chap. xvii. 10; xxvii. 22.
>° 2 Chron. xxviii. 22. Isa. i. 5. Jer. v. 3.

414 EXPOSITION OF THE BOOK OF PROVERBS.
thine own wise means, to save me from my own waywardness,
folly and ruin.
4. Answer not a fool according to his folly, lest thou also be like unto him.
5. Answer a fool according to his folly, lest he be wise in his own conceit.
We are forbidden, yet commanded — to answer a fool. The
reason however attached to each rule explains the apparent con
tradiction.! Both together are a wise directory for the treatment
of the fool, according to the difference of character, time, or cir
cumstance. Suppose a free-thinker or scoffer at religion, showing
the desperate "folly oi his heart, by making a mock at sin,"2 by
witty and profane jestings, or specious arguments against the word
or ways of God. Generally speaking, it would be better to follow
Hezekiah's command against Rabshekah's blasphemy — " Answer
him not."3 Jeremiah thus turned away in silence from the folly
of the false prophets.4 If however we are constrained to reply — -
Answer him not according to his folly ; not in his own foolish
manner; "not rendering railing for railing."5 Moses offended
here. He answered the rebels according to their folly — passion
for passion, and thus he became-like unto them.6 David's answer
to Nabal was in the same degradation.7
But what may be at one time our duty to restrain, at another
time, and under different circumstances, it may be no less our duty
to do. Silence may sometimes be mistaken for defeat. Unan
swered words may be deemed unanswerable, and the fool becomes
arrogant, more and more wise in his own conceit.3 An answer
therefore may be called for ; yet not in folly, but to folly ; ' not in
his foolish manner, but in the manner which his foolishness re
quired ;9 not according to his folly, but according to thine own wis
dom. Our words should be sharp as rods. The fool's back needs
them. Such was Job's answer to his wife — grave, convincing,
silencing — " Thou speakest as one of the foolish women speaketh.
What ! shall we receive good at the hand of God, and shall we
not receive evil?"10
Oh ! for wisdom to govern the tongue ; to discover " the time to
keep silence, and the time to speak ;"u most of all to suggest the
" word fitly spoken"12 for effective reproof! How instructive is the
pattern of our great Master ! His silence and his answer were
equally worthy of himself. The former always conveyed a digni
fied rebuke.i3 The latter issued in the confusion of his captious
enemies.14 Will not a prayerful meditative study communicate to
us a large measure of his divine wisdom ?
i Yet the learned Dr. Kennicott was so strangely stumbled by this verbal contradic
tion, as to propose a rash emendation of the text from the Syriac and Targum, which
wholly misses the point of the text. Dissert, ii. on Heb. Text of Old Testament, p. 369.
2 Chap. xiv. 9. 3 2 Kings xviii. 36. Comp. Jud. 9. 4 Jer. xxviii. 11.
5 1 Pet. iii. 9. 6 Num. xx. 2—10. Ps. cvi. 33. 7 1 Sam. xxv. 21, 22.
8 Verse 12. 9 Fuller's Harmony of Scripture. i° Job ii. 9, 10.
u Eccl. iii. 7. w Chap. xv. 23; xxv. 11. « Matt. xvi. 1—4; xxi. 23—27.
" lb. xxii. 46. Luke xiii. 17.

EXPOSITION OF THE BOOK OF PROVERBS. 415
6. He that sendeth a message by the hand of a fool cutteth off tlie feet, and drink-
eth damage. 7. The legs of the lame are not equal: so is a parable in the mouth
of fools. 8. As he that bindeth a stone in a sling, (putteth a precious stone in a
heap of stones, Marg.) so is he that giveth honor to a fool. 9. As a thorn goeth
up into the hand of a drunkard, so is a parable in the mouth of fools.
Surely this diversified exhibition of the foolishness of folly is an
incentive to the study of heavenly wisdom. The fool is utterly
unfit for service. When a message is sent by his hands, he
makes so many mistakes, careless or wilful, that it is like bidding
him go, when we 'have cut off his legs. Indeed we can only
drink damage from his commission.1 The employment of the
unbelieving spies spread damage oi discontent and rebellion
throughout the whole congregation.2 How careful should we be to
entrust important business to trustworthy persons t Fools are
either unqualified for their mission, or they have their own in
terests to serve, at whatever cost to their masters. Solomon him
self drank damage by employing an " industrious" servant, but a
fool in wickedness — who " lifted up his hand against the king" —
and spoiled his son of ten parts of his kingdom.3 Benhadad drank
damage by sending a message by the hands of Hazael, who
murdered his master, when the way was opened for his own selfish
purposes.4 See — again — how the fool exposes his shame. Never would a
lame man show his infirmity so much, as if he were to pretend to
feats of agility or strength. Never does a fool appear so ridiculous
as when making a show of wisdom. It only creates disgust.5 ' A
wise saying doth as ill become a fool, as dancing does a cripple.'6
A parable — ' an authoritative weighty saying,'7 — in his mouth be
comes a jest. " Is Saul also among the prophets ? Why beholdest
thou the mote that is in thy brother's eye, and yet considerest not
the beam that is in thine own eye ? Physician, heal thyself.
Thou therefore that teachest another, teachest thou not thyself!"8
Place the fool in honor. The sling makes the stone bound in
it an instrument of death.9 The honor given to the fool makes
him a curse to his fellow-creatures. 10 The prime favorite of a
despot would have been the murderer of the chosen nation — had
not God restrained him." Dangerous indeed is the placing un
qualified persons in authority. ' It is like putting a sword or a
loaded pistol into a madman's hand.'12
But the fool does mischief also unconsciously to himself. ' It
i Chap. x. 26. Contrast xiii. 17; xxv. 13.
2 Num. xiii. 32 ; xiv. 1 — 4. 3 1 Kings xi. 26—40. 4 2 Kings viii. 8—15.
3 Chap. xvii. 7. Comp. Ecclus. xx. 20. 6 Bp. Patrick. 7 Parkhurst.
8 .1 Sam. xix. 24. Matt. vii. 3—5. Luke iv. 23. Rom. ii. 21.
3 1 Sam. xvii. 49, 50. i» Jud. ix. 6. 1 Sam. viii. 1—3. " Esth. iii. 1—5.
12 Scott. Parkhurst, and other critics prefer the1 Marg. reading — the value of honor
upon a fool being lost, like a precious stone covered up in a promiscuous heap. ' He
that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone
upon the galous.' Bp. Coverdale — alluding to the custom of throwing a stone to the
heap under which the criminal was buried The reading of the text is however well
supported both by the Vulgate and LXX.

416 EXPOSITION OF THE BOOK OF PROVERBS.
is no more fit for a fool to meddle with a wise speech, than for a
drunken man to handle a thorn-bush.'i When the thorn goes up
into his hand, his insensibility only makes the wound more deadly.
Thus the fool's parable — his wise and sharp sayings, gathered he
scarcely knows whence— gv) up into him like a thorn — sharply
pricking his conscience. Yet he feels no compunction — no alarm.2
Sad indeed is the sight (should it not make us tremble for our
selves ?) of the ungodly prophet, dealing out from the mouth of
God — yet with hardened indifference — words enough to "make
both his ears to tingle."3
Such is the fool — a pest to his fellow-creatures — awfully respon
sible to his God ! But in the sacred office how fearfully is this evil and
responsibility increased ! The great message sent by the hands of
ungodly servants, brings most serious damage to the Church.4 The
parable — our Divine Master's wise and holy instruction — in the
mouth of a fool is perverted and contradicted by his unholy life.
" Unto the wicked God saith — What hast thou to do to declare my
statutes, or that thou shouldst take my covenant in thy mouth —
seeing thou hatest instruction, and castest my words behind
thee ?"5 ' Almighty God, who alone worketh great marvels, send
down upon all Bishops and Curates the healthful spirit of thy
grace ;'6 that " stewards faithful" to their trust,7 " workmen that
need not to be ashamed,"8 — true and authorized " ambassadors of
Christ," may be multiplied in the Church ; and that fools — un
faithful ministers — may be rebuked and restrained.
10. The great God, that formed all things, both rewardeth the fool, and reward
eth transgressors. (A great man grieveth all ; and he hireth the fool ; he hireth
also transgressors, Marg.)
It is difficult to fix with certainty the interpretation of this Pro
verb.9 All however expound from it the Divine government —
direct or permissive. Suppose the Great One to be God, that
formed all things. He proportions exactly the reward of the
wicked.10 The fool is responsible for sjins of ignorance ; not only
for the little he knew, but for the much, which — had he not neg
lected the means — he might have known. The transgressor is
much more responsible for his sins against knowledge, warning,
and conviction. And at " the day of revelation of the righteous
judgment of God," he will render to every man according to his
deeds. " The servant that knew his Lord's will, and prepared not
himself, neither did according to his will, shall be beaten with
many stripes. But he that knew not, and did commit things
worthy of stripes, shall be beaten with few stripes. "n
i Bishop Hall. 2 Comp. Ecclus. xix. 12. 3 Num. xxiii. xxiv.
4 1 Sam. ii. 17. Jer. xxiii. 15. Hence the solemn responsibility of the Ordination
Rule. 1 Tim. v. 22.
6 Ps. 1. 16, 17. 6 Liturgy. 7 1 Cor. iv. 1, 2. 8 2 Tim. ii. 15.
8 Our venerable translators have supplied with some doubtfulness an ellipsis of the
principal term. The word in the original may mean either the Great God, or a great
man. Nor does the construction clearly determine either meaning.
i» Psalm xxxi. 23. Isa. iii. 11. " Rom. ii. 5, 6. Luke xii. 47, 48.

EXPOSITION OF THE BOOK OF PROVERBS. 41?
Or suppose the Great One to be a mighty Prince — powerful
in forming the minds, character, and principles of all around him.
If he be taught to " rule in the fear of God,"4 will not he reward
the fool and the transgressor — the ignorant and the presumptuous 1
For how can his kingdom prosper upon the encouragement of the
wicked?2 Or if he be a wicked prince, he grieveth all by his countenance
of sin ; hiring transgressors as instruments of his will.3 Still is
it the government of God. The sceptre is in the hands of unlimited
power, wisdom, and goodness. " The wicked are his sword — his-
hand — the rod of his anger, and the staff of his indignation."4
Shall we then "reply against God?" Reverence, faith, humility,
patience, expectation, are graces of the Lord's children. " Clouds
and darkness are round about him; righteousness and judgment
are the habitations of his throne."5 There is no sleeping of his
Providence ; no interruption of his Government. We are living
only in a preparatory state. The veil will soon be lifted up, and
the grand consummation will explain all. Fools and transgres
sors will receive their just reward ; and one universal chorus will
burst from heaven — "Who shall not fear thee, O Lord, and
glorify thy name ? For thou only art holy ; for thy judgments are
made manifest."6
11. As a dog returneih to his vomit, so a fool returneth to his folly.
And is this the picture of man — '' made a little lower than the
angels"7 — yea — " made in the likeness of God ?"8 Who that saw
Adam in his universal dominion, sitting as the monarch of creation ;
summoning all before him; giving to each his name, and receiving
in turn his homage9 — who would have conceived of his children — ¦
sunk into such brutish degradation ? The tempter's promise was
— " Ye shall be as gods."40 The result of this promise was — 'Ye
shall be as beasts.' The vilest comparisons are used to show man's
loathsomeness in the sight of God. ' Do any feel disgusted at the
allusion ? Let them remember that the emblem is far less filthy,
than the thing denoted by it ; and that the whole race of animals
does not afford any thing so debasing, as not to be far outdone by
the excesses of libertines, drunkards, and gluttons. ni We natu
rally turn away with sickening from this sight. Would that we
had the same disgust at the sin, which it so graphically portrays !
Would that we might abhor ourselves for that, which God infinitely
abhors in us !
The Apostle uses this "true proverb" to describe the awful con
dition of apostates12 — temporary conviction, unaccompanied with
real conversion of heart, and falling away to desperate hardness.
Many reasons may produce disgust in the sinner's mind to his folly.
i 2 Sam. xxiii. 3. 2 Chap. xxv. 5. 2 Chron. xxviii. 1 — 8; xxxiii. 1 — 11.
3 Jud. ix. 4. 1 Kings xxi. 10. 4 Psalm xvii. 13, 14. Isa. x. 5.
5 pa xcvii. 2. 6 Rev. xv. 4. 7 Ps. viii. 5.
8 Gen i. 26. 9 Gen. ii. 20. 1° lb. iii. 5.
u Scott. " 2 Pet. ii. 20—22.
53

418 EXPOSITION OF THE BOOK OF PROVERBS.
He may loathe, and for a while relinquish, it. It has proved so
fraught with misery ; 1 its very pleasures so impregnated with
poison ; that no wonder if he make an occasional, or even a strong,
effort to be rid of it. But when the sickness has passed away, the
sweetness of the forbidden fruit again comes to mind ; and as a
dog returneth to his vomit — to the food which had caused his sick
ness ; so a fool returneth to his folly — to that, which had been his
hurt and shame
Thus greedily did Pharaoh return from his momentary convic
tion ;2 Ahab from his feigned repentance ;3 Herod from his partial
amendment;4 the drunkard from his brutish insensibility5 — all to
take a more determinate course of sin— to take their final plunge
into ruin. Even a superficial knowledge of Christ is no preserva
tive to an unrenewed heart.6 The " house may be swept" of out
ward sin, " and garnished" with external holiness. But if it be
" empty ;" if the Divine inhabitant be not heartily welcomed, the
former possessor will quickly return, and tenant it as his fixed home
with sevenfold destruction.7 i
Is not sin then justly termed folly ? Does not the God of Truth
pronounce it to be so now ? Will not every fool confess it to be so
at the end, when its wages shall be fully paid in " shame and ever
lasting contempt ?"8 Child of God — hearken to thy Father's voice
of " peace." But ponder also his solemn warning to " his people
and to his saints — Let them not turn again to folly."9
12 Seest thou a man wise in his own conceit ? there is more hope of a fool than
of him. Seest thou the man? God means to point at him.10 There is
something to be learned from him. He castles himself up in his
own conceit. He is fit to be a standard ; for the false persuasion
that he has gained wisdom, utterly precludes him from gaining it.
He thinks himself wise because he knows not what it is to be
wise.u jjjg wisdom is "science, falsely so called."12 For he has
yet to learn the first lesson in the school — his own folly — a lesson
not to be learned without severe exercise. " Let no man deceive
himself. If any man among you seemeth to be wise in this world,
let him become a fool, that he may be wise."!3 There is more hope
of the fool, who knows himself to be one. The natural fool has
only one hindrance — his own ignorance. The conceited fool has
two — ignorance and self-delusion.
It was our Lord's cutting reproof to the conceited Pharisees —
" The publicans and harlots go into the kingdom of heaven be
fore you."14 It. was his charge against the Laodicean Church —
" Because thou sayest — I am rich, and increased in goods, and
i Chap. xiii. 15. 2 Ex. viii. 8, 15 ; ix. 27, 34, 35.
3 1 Kings xxi. 27—29 ; xxii. 6, 37. 4 Mark. vi. 20—27. 5 Chap, xxiii. 35.
6 2 Pet. ii. 20, 21. 7 Matt. xii. 43—45. 8 Dan. xii. 2.
8 Psalm lxxxv. 8. Comp. John v. 14; also Eccl. xxi. 1. i° Chap. xxii. 29,
'i 1 Cor. viii. 2. Gal. vi. 3. w 1 Tim. vi. 20.
¦3 1 Cor. iii. 18. _Comp. Chap. iii. 7. Rom. xii. 3, 16. 4 Matt. *»• 31.

EXPOSITION OF THE BOOK OF PROVERBS. 419
have need of nothing ; and knowest not, that thou art. wretched,
and miserable, and poor, and blind, and naked."1 The prodigal
fool, running into all " the excesses of riot," is more open to convic
tion, than the man, who prides himself upon his decorous religion.2
To the profane and ungodly we must go. But to bring a warning
to him, he conceives to be knocking at the wrong door—" God ! I
thank thee, that I am not as other men are"3 — is his heart's lan
guage before God. " Stand by, I am holier than thou"4 — is his
haughty rule with his fellow-sinners. Offer him light. He
" walks in the light of his own fire."5 Offer him life. He is " alive"
in his own eyes.6 Offer him food. His "full soul loatheth the
honey-comb !"7
Lord ! preserve me from this hopeless delusion. Pull down all
my pride and fancied wisdom. Take the blind from mine eyes,
that I may know what I am in thy sight. " Clothe me with humili
ty" from the soul of the foot to the head.
13. The slothful man saith, There is a lion in the way; a lion in the streets.3
14. As the door turneth upon his hinges, so doth the slothful upon his bed. 15. The
slothful man hideth his hand in his bosom ; it grieveth him to bring it again to his
¦mouth.3 16. The sluggard is wiser in his own conceit than seven men that can
render a reason.10
The counterpart to these illustrations may be seen in the man
dozing away his life in guilty idleness ; without an object, and
therefore without a spring for exertion. But let us look at the
picture, as it more frequently meets our eye in the Church.
The slothful man is utterly reluctant to his work. When
therefore his indolence is disturbed, he is ingenious in inventing
excuses, and fancying dangers, which have no real existence. For
' he, who has no mind to labor, never wants pretences for idleness.'11
Perhaps his insincerity may lull his conscience to sleep in his false
excuses. Were it as easy to be spiritual as to wish to be so, who
would not be a Christian ? If religion were only one great effort,
soon to be accomplished, it would be worth the struggle. But to see
no end of the toil — duty upon duty — trouble following trouble — no
breathing time of peace — is an appalling hindrance. And there
fore a fierce lion in the way12 — a lion in the streets ('a bugbear
rather than a lion'13) excuses him from a decided profession.
We wonder not that he shrinks from his work. He loves his
bed of ease. Here he turneth himself, as the door upon his hinges
— moving indeed, but making no progress. He works from one
excuse to another, but never removes from his place. Difficulties
hinder him from going forward. Conscience keeps him from going
backward. And therefore, like the door upon his hinges, where
he was one day, one year, there he is found the next. He moves
i Rev. iii. 17. Comp. xxx. 12, 13. 2 Luke xv. II — 18, with John ix. 40, 41.
3 Luke xviii. 11. See Bunyan's Picture of Ignorance. 4 jsa ]xv 5
5 Isa. 1. 11. 6 Rom. vii. 9. 7 Chap, xxvii. 7.
8 Chap. xxii. 13. 9 Chap. xix. 24.
1° ' Than seven men that sytt and teach.' Bp. Coverdale. u Bp. Patrick.
h Scott. 13 Bp. Sanderson's Sermon on Heb. xii. 3.

420 EXPOSITION OF THE BOOK OF PROVERBS.
within a scanty round of duties, always beginning, never finishing,
his work ; determining nothing ; not quite at ease ; yet with no
heart for exertion. Stretched upon his bed of sloth — he cries — O
that this were working ! O that I could raise my heart to heaven !
But is heaven to be gained by complaining and wishing ?
Nay — even the most needful exertion is grievous to him! Sup
pose him to have arisen from his bed, his case is not improved. Ease
is still his'cry. How to preserve it, his only care. He hides his
hand in his bosom for the cold, and never makes an effort to bring
it to his mouth for his necessary food.i Thus for the want of the
most trifling exercise he starves his soul, though the bread of life
is put before him. No marvel — -if his life— instead of "a continual
feast" — is a constant vexation.
And yet withal — such is the strange union of self-complacency
with folly — this worthless being — a mere " cumberer of the ground"
— prides himself upon his superior wisdom.2 Not giving himself
the trouble to think, he sees none of the difficulties that are obvious
to a considerate mind, and arrives with speed at the most unrea
sonable conclusions. He will not be beaten out of his sloth. Any
wise man could render a reason for his conviction. But he is
wiser in his own conceit than them all.3
In how many striking lights is sloth presented in this book ! Do
I not think too slightly of it? Let me look closely — in what re
spect am I influenced by it — bodily, mentally or spiritually? Does
it never follow me throughout my work — to my knees — to my
Bible-reading ? Do I not excuse myself from work of painful ef
fort? Or when conscience forces me to it, how is it done? O my
God, enable me to resist this paralysis in every shape ! If just
about to resolve, let me propose my work to myself as to be done
with full purpose of heart ; not opposing difficulties to necessity ;
not allowing heartless despondency. What if after all, my faith be
a fancy — my hope a delusion ? Self-suspicion is the first awaken
ing of the soul — " Search me, O my God."4
Well is it, if the slumber be only a little roused ; far better, if the
eyes are fully opened. t Active simple faith carries us onward, in the
faces of the lions in the way, seeming to stand open-mouthed to
devour us. It is a special mercy to realize the holy violence of the
conflict. Bunyan puts his pilgrims under the conduct of Great-
heart for their encouragement. Heaven never will be won by
folded arms. " The violent take it by force."5
17. He that passeth by, and meddleth with strife belonging not to him, is like one
that taketh a dog by the ears.
If we would honor our God in our Christian path, we must take
time at every step, for prayer, and for the exercise of a sound judg
ment. Else we shall often rush on unbidden to our loss. To take
i Eccl. iv. 5. 2 Verse 12.
3 Seven men — the number of perfection. Comp. Am. i. 3, 6, 9, 13 ; ii. 4, 6.
4 Ps. cxxxix. 23, 24. 5 Matt, xi, 12.

EXPOSITION OF THE BOOK OF PROVERBS. 421
a dog by the ears will bring good reason to repent of our folly.
To meddle with strife belonging not to us will surely bring its
trouble1 — its own cross — not our Master's. A wide difference is
made between " suffering as a busy-body, and suffering as a Chris
tian." The one the Apostle links with " murderers, and thieves,
and evil doers." To the other he gives the dignified exhortation —
" Let him glorify God on their behalf."2 If we must not " go forth
hastily to strive"3 in our own cause, still less in our neighbor's.
This is " entering into contention" — the wantonness of the fool.4
Even with Christian intentions many of us are too fond of
meddling with strife not belonging to us. We constitute our
selves too readily judges of our neighbor's conduct. Neutrality is
often the plain dictate of prudence. Uncalled for interference sel
dom avails with the contending parties ; while the well meaning
mediator involves himself in the strife to his own mischief. Our
blessed Master reads us a lesson of godly wisdom. He healed the
contentions in his own family. But when called to meddle with
strife belonging not to him, he gave answer — " Who wiade me a
judge or a divider over you ?"5
Must we then "suffer sin upon our brother?"6 Certainly not.
But we should ponder carefully the most effectual mode of restrain
ing his sin. We do not forget the special " blessing to the peace
makers."7 But the true peacemaker, while he deplores the strife,
well knows, that interference in the moment of irritation will kindle,
rather than extinguish, the fire. Self-control, however, with him is
not indifference. He commits the matter to Him, whose strength
and wisdom he so greatly needs. He will seize the first moment
for favorable remonstrance ; " and a word spoken in due season,
how good is it !"8 Indeed the common intercourse of life much re
quires that '¦ wisdom, which dwelleth with prudence."9 " Who is
a wise man, and endued with knowledge among you ? Let him
show out of a good conversation his works with meekness of
wisdom."10 18. As a madman who casteih firebrands, arrows and death. 19. So is the man
that deceiveth his neighbor, and saith, Am not I in sport ?
How little does the thoughtless man consider the misery, which
his wantonness occasions to others ! He bears no malice — he in
dulges no revenge. It is the pure love of mischief. He carries on
a scheme of imposition as harmless play. His companions com
pliment, him upon his adroitness, and join in the laugh of triumph
over the victim of his cruel jest. But " sporting with their own
deceiving s"11 — is a black mark of ungodliness. What the man
calls sport,12 the Lord regards as the work of the madman, scatter
ing murderous mischief— firebrands, arrows and death — ' There P
i See 1 Kings xxii. 4, 32. 2 1 Pet. iv. 15, 16.
3 Chap. xxv. 8. 4 Chap, xviii. 6 ; xx. 3.
5 Matt, xviii. 1—6; xx. 24—28, with Luke xii. 13, 14. 6 Lev. xix. 17.
7 Matt. v. 9. 8 Chap. xv. 23. » Chap. viii. 12.
i° James iii. 13. " 2 Pet. ii. 13. i2 Chap. x. 23.

422 EXPOSITION OF THE BOOK OF PROVERBS.
is little difference in this case betwixt fraud and fury. He that
purposely deceives his neighbor, under a colour of jest, is no less
prejudicial to him than a lunatic, that doth wrong out of frenzy
and distemper.'! This awful line however is drawn. Whereas
the madman is irresponsible for his actions, the deceiver is account
able to God and his fellow-creatures. ' He that sins in jest, must
repent in earnest ; or his sin will be his ruin.'2
' What hath a Christian' — saith Bernard — ' to do with jesting ?'
Let him practically observe the wholesome caution against it as
" not convenient."3 Let him diligently cultivate the valuable gra
ces of seriousness, consideration, and self-discipline. Let him study
the spirit as well as the rules of the Gospel, and honor his Master's
image embodied in his rules. ¦
20. Where no wood is, there the fire goeth out : so where there is no talebearer,
the strife ceaseth (is silent, Marg.) 21. As coals are to burning coals, and wood
to fire : so is a contentious man to kindle strife. 22. The words of a talebearer
are as wounds, and they go down into the innermost parts (chambers, Marg.; of
the belly.4
The busy tongue makes work, where it does not find it. Hence
the talebearer's employment — that despicable trade ! So deeply-
rooted is the principle of self-love, that ' man is naturally his own
grand idol. He would be esteemed and honored by any means;
and to magnify that idol self, he kills the name and esteem of
others in sacrifice to it.'5 Real virtue revolts from this base and
abominable selfishness.
The fire of holy zeal seizes on things nearest home. This is a
wildfire scattering its destruction abroad. The tale-bearer should
be looked on as an incendiary. His " tongue is a fire, itself set on
fire of hell."6 His raking up old and forgotten tales supplies the
fuel, without which the fire of strife, as where no wood is, goeth
out. To quench the flame we must take away the fuel. We must
remove the talebearer ; stop him in his words ; compel him to pro
duce his authority ; face hiin, if possible, with the subject of his tales.
This decisive course will prevent a mass of slander, and put him to
shame.7 Near akin is the contentious man. His mischief indeed is
more open. His determination to have the last word is as coals to
burning coals, and wood to the fire.3 It keeps up the flame,
kindled perhaps by a mere angry word or a contemptuous look ;
and which, but for this constant succession of fuel, might quickly
have been extinguished. Do we never aim at the wit of a sharp
answer, that " stirreth up anger," rather than at the wisdom and
grace of " a soft answer, that turneth away wrath ?"9
The talebearer's wounds are however the most dangerous.
They go down into the chambers — the vitals of the heart. Only
one noiseless word may be the stab of death. But — however he
i Bishop Hall. 2 Henry. 3 Eph. v. 4.
4 Chap, xviii. 8. 5 Leighton on 1 Pet. ii. 17. Comp. Jer. ix. 4.
8 Jam. iii. 6. Comp. chap. xvi. 27. 7 Chap. xxv. 23. Comp. xxii. 10.
8 Chap. xv. 18 ; xvi. 28 ; xxix. 22. 2 Cor. xii. 20. » Chap. xv. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 423
may escape for awhile — all his secret sins shall " be set before his
eyes," and his wanton trifling with his brother's character be justly
recompensed.! Are we closely watching against these sins ? Do we carefully
damp the rising flame of contention ?2 Do we resist the tempta
tion to speak needlessly of the faults of others ? We may feel in
dignant at the charge of talebearing. Yet how many degrees are
there .of this vice ! It requires no ordinary exercise of Christian
discipline to maintain the silence of charity, and to regulate both
the tongue and the ear within its well-advised limits.3
23. Burning lips and a wicked heart are like a potsherd covered with silver dross.
24. He that hateth, dissembleth with his lips, and layeth up deceit within him.
25. When he speaketh fair, believe him nol: for there are seven abominations in his
heart. 26. Whose hatred is covered by deceit, his wickedness shall be showed before
the whole congregation. 27. Whoso diggeth a pit shall fall therein : and he that
rolleih a stone, it will return upon him.
The sin here described is a disgrace to society ! Yet is it often
covered with a flattering garb, as the worthless potsherd with a
thin coat of silver. " The tongue of the just is as choice silver."
Here is only silver dross — " the heart of the wicked, which is no
thing worth ;"4 lips burning with warm affection, yet covering a
heart filled with malice and wickedness.5 Such were the lips of
Joseph's brethren, when " they rose up to comfort their father" un
der the bereavement which they had brought upon him.6 Such
was Absalom's smooth hypocrisy.7 Such were the traitor's lips
and heart, uniting with the rest in protestations of faithfulness ;
yet " betraying the Son of man with a kiss."8 An open enemy
could be much better borne.9 The cant of hypocrites, the benevo
lence of infidels, the smooth enticement of the false " angel of
light," all answer to this strong figure.
Often also when the lips do not burn, there is dissembling of
the hatred. " Cain talked with his brother in the field," while
murder was in his heart.40 Saul pretended to honor David, while
he was plotting his ruin.11 Absalom dissembled with his brother,
by seeming to let him alone, and for two years laying up de
ceit within him.12 Joab covered his murderous intentions with
peaceable profession.43
Christian prudence will guard against credulity, H which is in fact
the " harmlessless of the dove," without "the wisdom of the ser
pent."15 This weakness cost Gedaliah his life.16 A sounder spirit
saved Nehemiah from the snare of his malignant adversaries.17
i Psalm 1. 20 ; Iii. 1—5. 2 Chap. xvii. 14. Gen. xiii. 8, 9.
3 Dr. South recommends ' the tale-bearer and the tale-hearer both to be hanged up,
back to back, only the one by the tongue, the other by the ear.' 4 Chap. x. 20.
5 Ibid verse 17. Ps. lv. 21. Comp. Ecclus. xix. 26 — 28. See Bunyan's description
of the town of ' Fair-Speech.'
6 Gen. xxxvii. 25. 7 2 Sam. xv. 1—9. 8 Matt. xxvi. 35. Luke xxii. 47, 48.
8 Ps. lv. 12—14. u Gen. iv. 8. " 1 Sam. xviii. 17, 21. M 2 Sam. xiii. 22—28.
13 Ibid. iii. 27; xx. 9, 10. Comp. Gen. xxxiv. 15—25. Ps. xxviii. 3; lv. 20.
14 Jer. ix. 8 ; xii. 6. Mic. vii. 5. Comp. Ecclus. xii. 10—17. ,5 Matt. x. 16.
i« Jer. xl. 14; xii. 6, 7. l7 Neh. vi. 1—1.

424 EXPOSITION OF THE BOOK OF PROVERBS.
The source of this wickedness gives good reason for distrust.
There are seven abominations in his heart — a great variety! 0f
abominations closely folded up — only within the ken of that heart-
searching eye, " before whom all secret things are naked and
open."2 And here lies the root of the disease. ' A guileful heart
makes guileful tongue and' lips. It is the workhouse, where is the
forge of deceit and slander ; and the tongue is only the outer shop,
where they are mended ; and the lips the door of it ; so then such
ware as is made within, such and no other can be set out. From
evil thoughts, evil speakings ; from a deceitful heart, guileful words,
well-varnished, but lined with rottenness.'3 Oh ! let this despica
ble character be a beacon to us to shun all approaches to false
dealings. Better to risk giving offence by faithfulness (though let
this — so far as conscience allows — be avoided) rather than cover
our hatred by flattering words.
Dissembling never answers in the end. The Providence of
God brings dark deeds to light — " The voice of Abel's blood cried
from the ground."4 " Some men's sin's are open beforehand,
going before to judgment ; and some men they follow after."5
The hand strips off the mask, and exposes the flatterer to shame.
His seven abominations shall be proclaimed — if not more privately
— at, least before the whole congregation, when all shall appear
before men and angels as they really are, and when all hypocrites
shall receive their just recompense of " everlasting contempt."6
Often no, ^er does retribution reach the offender in this world —
' He will fall into the pits, which he has bestowed pains to dig for
his neighbor, and be crushed by the stone which he meant to roll
upon him.'7 Even the place of sinning is sometimes made the
place of punishment.8 Those who plot mischief for others, will be
overwhelmed with it themselves.9 Moab in attempting to curse
Israel, fell himself under the curse of God.10 Hainan's gallows for
Mordecai was his own "promotion of shame."11 The enemies of
Daniel were devoured in the ruin which they plotted against him.12
Thus does God " take the wise in his craftiness"13 — " the wicked
in his wickedness."14 The death of Christ, which was tp.be the
means of warding off national judgment, was the just cause'of the
deprecated scourge. 16 The malice that meditates the evil, is oflen
the cause of its own overthrow. What an Aceldama would this
world be, but for the restraining grace of God ! Oh ! may my
heart, my soul, every member, every principle, not only be re
strained from hateful passions ; but be imbued with the spirit of
the Gospel, and consecrated to the service of God !
i Bp. Hall. Verse 16 ; xxiv. 16.
2 Jer. xvii. 10. Heb. iv. 13. 3 Leighton on Pet. iii. 10.
4 Gen. iv. 10. Comp. Acts xxiii. 12—16. 6 1 Tim. v. 24.
* Luke xii. 1, 2. 7 Scott in loco. Ecclus. xxvii. 25 — 27.
8 1 Kings xxi. 19, with 2 Kings ix. 26. Comp. Jer. vii. 31, 32.
8 Ps. vii. 15, 16; ix. 15; x. 2, lvii. 6. Eccl. x. 8. i» Num. xxii. 1—6; xxiv. 17.
ii Chap. iii. 35. Esth. vii. 10. 42 Dan. vi. 25. l3 Job. v. 13.
" Chap. xi. 5, 6. u> John xi. 50, with Matt, xxiii. 32, 38.

EXPOSITION OF THE BOOK OF PROVERBS. 425
28. A lying tongue hateth those that are afflicted by it ; and a flattering mouth
worketh ruin.
Rarely do we see a solitary sin. One sin begets another. Lying
and malice are here linked together. The lying tongue against
our Lord was the fruit of hateful malice.i The slander against
Stephen originated from the same source. The tacit reproach of
his godly profession was intolerable.2 If men afflict because they
hate ; much more do they hate them whom they have afflicted,
and thus made their enemies. Amnon having afflicted his sister
Tamar, hated her with great hatred than his former love, as the
witness against his own shame ?3
But again and again — watch against the flatterer. From some
favorable position he presents an attractive face. But a nearer
view shows him as a subtle, murderous enemy, working ruin.4
His great advantage is that he has a friend in our own bosom.
The sweet song of our own praises lulls us to sleep, and in the mo
ment of security the net is too successfully spread.5 The flattering
tongue worked the ruin of the world. The temptation — "Ye
shall be as gods" — proved irresistible.6 And still in the path of
sin,7 in the determinate indulgence of the wayward will,8 flatter
ing is the snare ; ruin is the end.
What then should be our treatment of the flatterer 7 Homer
puts it into his hero's heart to regard him as a fiend of hell.9 Our
safety then is in flight,!" or at least in frowning resistance.1! Show
plainly that they please us least, who praise us most. Give timely
warning, that the repetition of the offence threatens the disruption
of friendship. Cherish the deepest views of native corruption, such
as will at once belie any fair picture of ourselves that may be pre
sented to us. Pray for wisdom to discover the snare ; for gracious
principles to raise us above vain praises ; for self-denial to be con
tent, and even thankful without them. This will be God's means
of Providential deliverance.
All these Scriptures strongly teach, how hateful to a God of
truth is the attempt to deceive. All warn us against the common
habit of slight deviations from truth, and of any want of sincerity
of expression, as totally inconsistent with a Christian profession, a
breach of the law of love, and often leading to habitual deceit.12
i John viii. 44, with 40. 2 Acts vi. 9, 14. 3 2 Sam. xiii. 5—15
4 Ps. v. 9 ; x. 7 — 10. 5 Chap. xxix. 5. 6 Gen. iii. 5.
7 Chap. ii. 16 ; v. 30 ; vii. 5, 21—23. Ecclus. ix. 3—9.
8 1 Kings xxii. 6, 11, 12. Jer. v. 31 ; xiv. 14—16. " Iliad. I. 312, 313.
i° Chap. xx. 19. u Comp. chap. xxv. 23.
12 See the wise caution, Ecclus. xix. 1.
54

426 EXPOSITION OF THE BOOK OF PROVERBS.

CHAPTER XXVII.
1. Boast not thyself of to-morrow ; for thou knowest not what a day may bring
forth. Let the Apostle expound the wise man — " Go to now, ye that
say—' To-day or to-morrow we will go into such a city, and con
tinue there a year, and buy and sell, and get gain.'" Both apply
the same rebuke to the boast ; — Thou knowest not what a day
may bring forth — Whereas " ye know not what shall be on the
morrow."! t0 provide for the morrow is a scriptural duty.2
The Christian in his calling, reposing on God's Providence, walks
with God. But to boast of to-morrow — " all such rejoicing is
evil."3 Indeed it is absurd to boast of what is not our own. To
morrow is finely described as an unknown birth. It may be in
eternity. And yet the sensualist and the worldling4 boast, as if it
was their own ; and thus virtually put God out of his own world.
The ungodly reckon upon being religious to-morrow, and therefore
put off repentence, forsaking the world, and living for eternity, to
some indefinitely future day.5 Would they do this, if they did not
reckon upon to-morrow being given to them ! Nay, do we not all
naturally cherish this looking forward, which the great enemy
works up into practical forgelfulness of God ! Yet we must not
live, as if to-morrow would not come. Else would the world be in
a state of stagnation. The present duties of the day would be ab
sorbed in the instant preparation for the coming eternity. We start
from death, when he enters our houses, as if we did not expect him.
How little do we die daily !6 We can even coolly calculate upon
the death of others, for our own benefit. Our intense anxiety about
earthly, and apathy about heavenly things, speaks but too plainly.
The young look to the middle age ; the more advanced to the last
stage of life. All, in contradiction to their avowed profession, boast
themselves of to-morrow.
How awfully has this boasting been put to shame ! In the days
of Noah, " they married wives, and were given in marriage, until
the very day, when the flood came, and destroyed them all."7
Abner promised a kingdom, but could not ensure his life for an
hour.8 Haman plumed himself upon the prospect of the queen's
banquet, but was hanged like a dog before night.9 " The fool's
soul was required of him " on the very night" of his worldly pro
jects "for many years" to come.10 The infidel Gibbon calculated
i Jam. iv. 13, 14. ' Quid sit futurum eras, fuge quaerera'
Hor. Carm. lib. i. 9.
2 Chap. vi. 6—8; x. 5; xxiv. 27. Comp. Gen. xii. 35. Acts xi. 28, 29.
3 Jam. iv. 16. 4 isa. ]vi. 12. Luke xii. 16 — 19. 5 Acts xxiv. 25.
6 1 Cor. xv. 31. 7 Luke xvii. 26—29. 8 2 Sam. iii. 9, 10, 27.
» Esth. v. 12 ; vii. 1—10. i° Luke xii. 19, 20.

EXPOSITION OF THE BOOK OF PROVERBS. 427
upon fifteen years of life, and died within a few months, at a day's
warning. We know not what a day may bring forth.
How natural is it for the young to be looking for to-morrow' s
prospect ! But have you never seen the lovely flower cropped, and
faded in the blossom ? Is not the robust as well as the feeble frame
cut down in the prime V Have you a lease of your life ? If there
be a promise of forgiveness to the repenting, where is the promise
of to-morrow for repentance ? Will consideration naturally come
with years ? Or will not rather long-protracted habits of ungodli
ness harden into a second nature ? What if in the midst of thy
boasting, flattering thyself that thou shouldest see another and
another day — thou shouldest be surprised unprepared, and be left
to lament forever thy presumption in the lake of everlasting fire !2
Stop — consider — weep — pray — believe — now — while conscience
speaks ; while thou art halting between God and the world, be
tween conviction and inclination. Now in this " accepted time"
devote thyself to God. Enthrone the Saviour in thine heart.
The universe does not present a more affecting sight than an
aged sinner — with one foot in the grave — losing all in the world,
infinitely more in eternity. A moment and he is gone. Heaven
and hell are no trifles. To-morrow presumed upon — to-day neg
lected — ruins all. Standing on the brink of the precipice — how
precious the moment for prayer — ere the door of mercy is closed
for ever !
Has the child of God reason to boast of to-morrow 1 What a
change may it make in your worldly circumstances,3 or Christian
experience ?4 Never will you feel more secure, than in the con
sciousness that you have no security for a single hour. Rest all
your cares in the bosom of your God.' Let disappointment pre
pare you for your heavenly rest, and bound all your wishes and
pleasures by his gracious will.6 But have you no need of warn
ing ? How speaks the too full current of affections towards earth
ly enjoyment ? Did you practically believe that " the time is short,
and the fashion of this world passeth away" — would you not " re
joice, as though you rejoiced not ?"7 Would pleasures of earth be
so highly prized, if there was no secret dependence on to-morrow ?
Surely this thought may more than sustain in the loss of them—
The shadow only is gone — the body of my happiness remains im
moveable. To see things temporal, as if we " looked not at them,"
is the life of spiritual religion.8 To have " our loins girt about"
for our Lord's coming ; to live, so as not to be surprised by the call,
and in readiness to " open to him immediately" — this is our securi
ty and our happiness. " Blessed are those servants, whom the
Lord, when he cometh, shall find watching."9
2. Let another man praise thee, and not thine own mouth ; a stranger, and not
thine own lips.
i Job xxi. 23, 24. 2 Matt. xxiv. 48—51. Luke xiii. 25. Comp. Ecclus. v. 7.
a Job i. 4 Ps. xxx. 5 — 7. 5 Ibid, xxxvii. 3 — 7. 6 Jam. iv. 15.
1 1 Cor. vii. 29—31. Comp. Phil. iv. 5. 8 2 Cor. iv. 18. 9 Luke xii. 35—40.

428 EXPOSITION OF THE BOOK OF PROVERBS.
' Praise' — says an old expositor — ' is a comely garment. But
though thyself doth wear it, another must put it on, or else it will
never sit well about thee. Praise is sweet music, but it is never
tuneable in thine own mouth. If it cometh from the mouth of
another, it soundeth most tuneably in the ears of all that hear it.
Praise is a rich treasure, but it will never make thee rich, unless
another tell the same.'4 Indeed — except as the vindication of our
character,2 or our Master's honor connected with it,3 may require
— nothing so degrades a man with his fellow-men, as setting forth
his own praise. For though every man is his own flatterer,4 yet
men usually know how to estimate pride in others, while they cher
ish it in themselves. " The things that are of good report — let us
think of them to do them."5 But " let our works" — not our tongues
— " praise us in the gates.'* And while our works shine, see to it,
that ourselves be hid. " Confess our faults one to another."7 But
leave to another to speak our praise.
Our name will lose nothing by this self-renouncing spirit. If
our own mouth be silent, another's will be opened. John was
" unworthy" in his own eyes to " unloose the latchet of his Master's
shoes." Yet did his Lord's mouth proclaim him, as " the greatest
of all that had been born of women."8 The centurion spoke of
himself, as " not worthy that Christ should come under his roof."
Yet did the elders testify, that " he was worthy, for whom he should
do this." Yea — the Saviour's own mouth confirmed the testimo
ny — " I have not found so great faith, no not in Israel."9 Luke
mentions nothing in his Records to his own credit. Yet another
praises him warmly as " the beloved physician," and his sole faith
ful companion in his trials. •
Self-seeking is a shameful blot upon a Christian profession.
What ! Shall one that has said before God — " Behold, I am vile !"
— be ready to say before his fellow-men — -" Come see my zeal for the
Lord"41 — Come, see how humble I am? Oh ! for the self-abased
spirit of our glorious Master — ever ready to endure reproach ; but
never " receiving honor from men ;" never " seeking his own
glory."!2 Contrast what God shows us of ourselves in the closet
¦ with our " fair show in the flesh." And will this not put self-com
placency to shame ? Surely that we are so little really humble —
is matter enough for the deepest humiliation.
3. A stone is heavy, and the sand weighty ; but a fool's wrath is heavier than
them both. 4. Wrath is cruel, (cruelty Marg.), and anger is outrageous (an
overflowing, Marg.) ; but who is able to stand before envy ?
i Jermin. 2 1 Sam. xii. 3. Ps. vii. 3—5. 2 Cor. i. 17—19.
3 2 Cor. xi. 5—12 ; xii. 11. 4 chap. xx. 6. 5 Phil. iv. 8, 9.
6 Chap. xxxi. 31. Comp. Ruth iii. 11.
7 Chap. xxv. 27. Matt. v. 16. Jam. v. 16.
8 Matt. iii. 11. John iii. 30, with Matt. xi. 11. John v. 35.
8 Matt. viii. 8, with Luke vii. 3, 4, 9.
1° Col. iv. 14. 2 Tim. iv. 11. It was a fine touch in Sallust's portrait of Cato — ' He
would rather be, than seem to be, a good man ; so that the less he sought glory, the more
he obtained it '
ii Job xl. 4. 2 Kings x. 16. « John v. 41 ; viii. 50.

EXPOSITION OF THE BOOK OF PROVERBS. 429
The wrath even of a wise man in the moment of folly is cruel.1
What then must be a fool's wrath ' where there is not a drop of
heavenly water to quench the fire?'2 It is indeed like the weight
of a stone or sand3 — intolerable, ' being without cause, measure,
or end.'4 Its abiding sullenness marks it from the temporary im
pulse, to which the child of God may too hastily yield. Absalom
kept it in for two years.5 David's anger melted away under the
first conviction of reproof, and " the sun went not down upon his
wrath."6 And yet cruel as anger may be,7 overflowing as the spring-tide,
it may be appeased. Esau's wrath was soothed into brotherly
love.8 The outrageous despot was subdued in witnessing the
presence and power of God.9 But envy is an implacable passion —
the native principle,10 with a fearful train of evils.11 Anger is stirred
up by offence; envy by godliness,12 prosperity,13 or favor.14 The
force of reason is rather the oil to fan the flame, than the water to
quench it. The happiness of a neighbor gives pain ; his ruin, or
at least his injury, would be a source of pleasure. ' Proud men
would be admired by all, and preferred above all ; and if it be not
so, a secret enmity invadeth their spirits, and settleth itself. Men
cannot endure the real or reputed excellency of otheis. The proud
creature would shine alone.'15 The occasion is never wanting for
the exercise of this hateful principle. Something is always wrong
in a neighbor's conduct ; something at least, that, if it does not de
serve blame, at least greatly detracted from his praise.
Well then might it be asked — Who is able to stand before envy ?
Even the perfect innocence of paradise fell before it. Satan lost
his own happiness. Then he envied man's, and ceased not to
work its destruction.16 Abel fell a martyr to this malignant
passion.17 Joseph!8 and Daniel19 were its temporary victims. Nay
— even the Saviour in his most benevolent acts was sorely harassed
by this evil,20 and ultimately sunk under its power.21 His servants,
therefore, must not expect to " be above their Master."22
But — Christians — remember — Sin is not dead within us. And
though the promise is sure, that it " shall not have dominion ;"23 yet
the struggle with every corruption is sharp to the end. Let us
probe the corruption deeply. Do we love to see a brother's supe-
1 1 Sam. xxv. 13, 21.
2 Cartwright. ' Ira furor brevis est, animum rege ; qui, nisi paret
Imperat, hunc frtenis ; hunc tu compesce catena..'
Hor. Ep. i. 61, 62.
• Ex. xv. 5. Comp. Ecclus. xxii. 14, 15. 4 Poole. Comp. chap. xvii. 12.
s 2 Sam. xiii. 22, 23. 6 1 Sam. xxv. 32, 33. Eph. iv. 26.
7 Gen. xlix. 7. Matt. ii. 16. 8 Gen. xxvii. 41 ; xxxiii. 4. 8 Dan. iii. 13—30.
1° Mark vii. 22. Gal. v. 20, 21. Tit. iii. 3. Jam. iv. 5.
n Rom. i. 29, 30. 2 Cor. xii. 20. Jam. iii. 14, 16. i2 Eccl. iv. 4. Dan. vi. 3—5.
13 Gen. xxvi. 14. Ps. lxxiii. 3. M Gen. iv. 5—6. 1 Sam. xviii. 6—9, 16, 17.
15 Manton on Psalm cxix . 77. i6 See Wisd. ii. 23, 24. 17 Gen. iv. 8, ut supra.
¦8 Gen. xxxvii. 3, 4. Acts vii. 9. » Dan. vi. 6— 17. & John xii. 10, 11.
»i Matt, xxvii. 18—20. Mark xv. 10,
•» Acts v. 17, Marg. ; xiii. 44, 45 ; xvii. 4, 5, with Matt. x. 24. ® Rom. vi. 14.

430 EXPOSITION OF THE BOOK OF PROVERBS.
rior eminence — his larger gifts or graces?1 Do we take pleasure in
his prosperity, in honor paid to him, though to our own disparage
ment ?2 And are we alive to any risings of content at his success ?
Is our tone of praise as decided of him, as we should wish that of
others to be of us ? Can we bear to be past by in favor of others,
of those especially, who may seem to be doing our work in oppo
sition to ourselves?3 Oh ! how hateful would be the exhibition
of the hidden depths of our deceitful hearts ! " Who can understand
his errors ? Cleanse thou me from secret faults."4
5. Open rebuke is belter than secret love. 6. Faithful are the wounds of a
friend ; hut the kisses of an enemy are deceitful.
What is the friend, who will be a real blessing to my soul ? Is
it one, that will humor my fancies, and flatter my vanity ? Is it
enough, that he loves my person, and would spend his time and
energies in my service ? This comes far short of my requirement.
I am a poor, straying sinner, with a wayward will and a blinded
heart ; going wrong at every step. The friend for my case is one,
who will watch over me with open rebuke (not always public,5 but
with a free and open heart) ; a reprover when needful — not a flat
terer. The genuineness of friendship without this mark is more
than doubtful ; its usefulness utterly paralyzed. That secret love,
that will not risk a faithful wound, and spares rebuke, rather than
inflict pain — judged by God's standard — is hatred.6 Far better the
wound should be probed than covered. Rebuke — kindly, consider
ately, and prayerfully administered — cements friendship, rather than
loosens it.7 The contrary instances only prove, that the union had
never been based upon substantial principle.
Could Paul have answered to God for his secret love to a brother
apostle, when the compromise of a fundamental principle called
for open rebuke ?3 Obviously, however, the sin should be brought
to view, ere we rebuke. Nor should we vehemently reprove in
voluntary slips;9 much less forget the exercise of a loving spirit.
Leighton's gentleness gave such a power to his reproof, that rare
was the repetition of the offence, rather perhaps from shame, than
from genuine contrition. The mark of true godliness is an anx
iety to have our faults pointed out ; and a thankfulness to those,
who undertake the self-denying offices. 10 Much more valuable is
this faithfulness, than the smooth politeness of the world's inter
course. Nay, some defect in this courtesy to be excused for the
sake of the sterling quality.
Who would not choose this faithful wound — however painful at
the moment of infliction — rather than the deceitful kisses of the
i Num. xi. 28, 29. 2 John iii. 30.
3 Phil. i. 15—18. 4 ps. Xix. 12. 5 Matt, xviii. 15.
6 See Lev. xix. 17. 7 Chap. ix. 8 ; xxviii. 23. Matt, xviii. 15.
8 Gal. ii. 11—14. 3 See Ecclus. xix. 16.
1° Ps. cxii. 5. Even when given most rashly and unkindly — one of the meekest of
men could say — ' I was thankful to God for admonishing me, and my gratitude to the
man was, I think, unfeigned.' In his journal the reprover's name was found specially
remembered in prayer. Martyn's Life, chap. iii.

EXPOSITION OF THE BOOK OF PROVERBS. 431
enemy 71 The kiss of the apostate was a bitter ingredient in the
Saviour's cup of suffering.2 His foreknowledge of the treachery3
in no degree weakened those exquisite sensibilities, which, from their
intimate union with the Godhead, rendered him susceptible of
suffering beyond all comprehension.
7. The full soul loatheth (treadeth under foot, Marg.) an honeycomb; but to
the hungry soul every bitter thing is sweet.
This is a true figure, as regards the enjoyments of this life. Abun
dance, instead of increasing the happiness of the possessor, deprives
him of the rest, which often belongs to a more scanty portion.4
The man, whose appetite is cloyed with indulgence, turns with dis
gust from the sweetest dainties ; while every bitter and distasteful
thing is keenly relished by the hungry soul, perhaps just saved
from starvation.5 This healthful appetite is one of the many
counterbalancing advantages of poverty. The sated epicure might
well envy the luxury of a homely meal. The children of Israel,
after " eating angels' food to the full," loathed and trod it under
foot as "light bread."5
And is not. this so in spiritual things ? The Laodicean professor
. — " rich and increased in goods, and having need of nothing" —
loathes the honeycomb of the gospel.7 Christ in his bitter sorrow
is nothing " to him, while he passeth by."8 His love excites no
tenderness. His hope no interest. " The consolations of God are
small" — of little account — " with him."9 He can spare them with
out sensible loss. He reads the Bible only to carp at its most
precious truths — offensive, as implying a ruin, of which he has no
apprehension, and which he has no heart to contemplate. Thus
he nauseates the most nourishing food ; having no relish, because
he feels no need. Another case presents itself, not less affecting.
" Fulness of bread" — richness ~of spiritual ordinances — does not
always bring its corresponding appetite. May not satiety be as
great a curse as famine? Upon many a Christian professor it is
fearfully written — The full soul loathed the honeycomb ?
Far more enviable is the hungry soul, feeding upon unpalatea-
ble truths ; yea — welcoming even bitter dispensations as medicine
for the soul's health10 The sweet of the gospel is known by this
bitterness. It makes Christ sweet to the soul. A sinner in all his
guilt — a Saviour in his perfect merit and love. — well does the one
answer to the other. Every view of Christ embitters sin. Every
view of sin endears Christ. Nor is there any terror in the convic
tion, that thus endears the Saviour. A sense of want and a
i Chap. xxvi. 23—26. Neh. vi. 2. 2 Matt. xxvi. 48, 49, with Ps. xii. 9 ; lv. 12.
3 John vi. 70 ; xiii. 18—26. 4 Comp. Eccl. v. 11.
5 Job vi. 7. Luke xv. 16, 17.
' Jejunus stomachus raro vulgaria temnit.'
Hor. Lib. ii. Sat. ii. 38.
8 Ps. lxxviii. 25. Num. xi. 4—20 ; xxi. 5.
i Rev. iii. 17, 18. Comp. Matt. ix. 12. Rom. ix. 30, 31. Lam. i. 12.
s Job xv. 11. 10 Ps. cxix. 67, 71.

432 EXPOSITION OF THE BOOK OF PROVERBS.
sense of guilt lay the foundation for solid confidence, and happy
privilege. What then is the genuine pulse of my religion? Am I willing
to receive the word in its completeness— the bitter as well as the
sweet? Do I love its humbling spirituality, its self-denying re
quirements, subordinating every desire to a cheerful and unreserved
obedience to my God ; ready to walk in his narrowest path, to have
my most secret corruption exposed, to have my conscience laid open
to the "sharp piercing of the two-edged sword?"4 — Oh ! may my
soul be preserved in this vigorous devotedness !
8. As a bird that wandereth from her nest, so is a man that wandereih from his
place. Instinct teaches the bird, that the nest is the only place of safety
or repose. Here God has provided for her a special cover.2 No
thing therefore but danger awaits her in her wanderings. And
seldom does she return from them without some injury to herself or
her nestlings. Perhaps her nest is cold and inconvenient. But hei
wanderings make her more restless and dissatisfied. She is safe
and happy only while she keeps her nest.
No less senseless and dangerous is it, lightly to leave the place,
society, or calling, which Divine Providence has marked out. Here
man is ' in God's precincts, and so under God's protection ;'3 and if
he will be content to remain in his place, God will bless him with
the rich gain of " godly contentment."4 But the man wandering
from his place is ' the rolling stone, that gathers no moss.' His
want of fixed principles and employment exposes him to perpetual
temptation.5 Always wanting to be something or somewhere differ
ent to what and where he is, he only changes imaginary for real
troubles. Full of wisdom is it to know and keep our place. The
soul, the body, the family, society — -all have a claim upon us.
This feverish excitement of idleness is the symptom of disease —
wholly opposed to religion — the bane both of our comfort and use
fulness. The plain rule cannot ordinarily be broken without sin. " Let
every man, wherein he is called, therein abide with God."6 Would
we then abide in fellowship with God? We must "abide in our
calling." Every step of departure without a clear Scriptural war
rant is departure from God. We are safe in following Providence.
But to go before it ; much more to break away from its guidance7
— a man thus wanders from his place to his own cost. Never
can we put our foot out of God's ways, but we shall tread the path
back with a cross.
It is often the wayward impulse of pleasure or idleness, but
always with the same fruit. Dinah was safe in the bosom of her
family, as the bird in her nest. But when she " went out to see
i Heb. iv. 12. 2 Deut. xxii. 6, 7.
3 Swinnock's Christian Man's Calling, i. 346. 4 i Tim. vi. 6.
6 Chap. xxi. 16. Jer. ii. 36. 6 I Cor. vii. 24. 7 Jon. i. 1—4.

EXPOSITION OF THE BOOK OF PROVERBS. 433
the daughters of the land,"1 the fowler's snare soon entangled the
unsuspecting wanderer.
Let us look at this spirit in the Church. The " idler wandereth
about from house to house,"2 neglecting his own duties, and there
fore with plenty of time upon his hands, to " meddle with what doth
not belong to him."3 So busy is the enemy in finding his own work
for those, who have no heart to work for God ! The discontented pro
fessor unhappily is shut up in so obscure a corner, that he will die,
before the world knows his worth. He wants a larger sphere. The
world is scarcely wide enough for him. Thus he wandereth from
his place, " seeking rest, and finding none." The gifted professor
is full of zeal for God and his church. His gifts were not intended
to run to waste. What he can do. he thinks he ought to do. He
sees the minister of God neglecting his flock — Why should noi he
— as he is well able — step into his room ? But is not the man
wandering from his place 7 Our Master's charge is — "Give an
account of thy" — not of thy neighbor's — " stewardship."4
If grace gives the desire for usefulness, Providence must open
the path. Our " wisdom is to understand our own way ;"5 our du
ty, to " do our own business."6 Not a single talent need be
wasted. Every Christian has his own field, large enough for the
exercise of his measure of gift>, without " removing the ancient
landmark," that separates the sacred office as the Lord's consecrat
ed service. Many might be found to perform competently the am
bassador's office. But who would venture upon it without, the ac
credited authority of his sovereign? The unsteady professor has
no spiritual home. No church is sound enough for him ; none
wholly moulded to his taste. Like the wandering bird, he is al
ways on the wing. Any one place is too strait for him. The
accustomed bread, even though coming down from heaven, is
" loathed as light bread."7 His vitiated appetite leaves him often
on the Sabbath morning undecided whom to hear, his own will
being his only guide. He is anxious to hear from all; and, as the
sure result, he learns from none.8 Iii his self-willed delusion the
form and substance of the Church is destroyed. It is not a few
wandering sheep, but a fold and a shepherd ; not a heap of loose
scattered stones, but stones cemented, fitted into their several places.
" The building, thus fitly framed together, groweth unto an holy
temple in the Lord."9 The Church is "terrible" — not in her sin
gle members, but "as an army with banners;"10 close in rank,
where each soldier keeps his own place. The individual profession
in the stead of collective unity is a pure schismatical spirit — the
essence of pride and selfishness.
And is not this spiritual vagrancy the history of many, who un
der the pretence of conscience have separated from the Church
i Gen. xxxiv. 1, 2. 2 1 Tim. v. 13.
3 Chap. xxvi. 17. 4 Luke xvi. 2. 5 Chap. xiv. 8.
6 1 Thess. iv. 11. 7 Num. xxi. 5. 8 2 Tim. iii. 7.
» Eph. ii. 21, 22. 1 Pet. ii. 5. i° Can. vi. 10.
55

434 EXPOSITION OF THE BOOK OF PROVERBS.
which had " nourished and brought them up as children?" After
their own lusts " they heap to themselves teachers, having itching
ears." The end of this wandering from their place, like that of
the bird from her nest, is the loss of every thing valuable — " They
shall turn away their ears from the truth, and shall be turned
unto fables."1
Christian Professor ! Beware of this tampering with simplicity
and godly steadfastness. A wandering spirit proves — not expan
sive love, but latitudinarian indifference ; freedom — not from pre
judices, but from settled principles. Our Lord restrained his disci
ples from " forbidding" the man, " who was doing a good work,"
But he did not direct them to wander from their own place, and
follow him.2 The rule to " prove all things" is coupled with another
— to " hold fast that which is good."3 Christian establishment is
the result of Scriptural balance. '' Order and steadfastness"—
" Beauty and bands" — are the two staves of the Good Shepherd ;
— the strength of the Church; the " joy" of her Ministers.4 If the
" order" be broken, " the steadfastness" soon . fails. Confusion
reigns, instead of peace and unity. The enemy's watchword pre
vails — •' Divide and conquer.' Let every man therefore be in his
own place in the Church ; not weakening his Minister's hands to
please his own fancy ; but marking carefully " the footsteps of the
flock ;" and seeking to find " him whom his soul loveth," by "feed
ing beside the Shepherd's tents."5
9. Ointment and perfume rejoice the heart ; so doth the sweetness of a man's friend
by hearty counsel (counsel of the soul, Marg.)
Most refreshing are ointment and perfume to the senses.6 Not
less so is the cordial of friendship to the soul.7 Who does not feel
the need of a brother's or sister's bosom — their hand — their heart ?
Cold indeed is social intercourse without individual sympathy.
" Faithful are the wounds of a friend."8 But his very faithfulness
alone would crush. His sweetness and tenderness soundly heal
the wound. Sympathy is the balm of friendship. " My friend is
to me as my own soul,"9 the sharer of my joys and my sorrows.10
How could I more than half enjoy my pleasures — how could I
bear my sorrows — alone ? What ointment and perfume must
have rejoiced the heart of the two bosom-friends " in the word"—
when their hearty counsel "strengthened each other's hands in
God !"u
The heartiness of a friends counsel constitutes its excellence.
i 2 Tim. iv. 3, 4. The principle of separation is shown Rom. xvi. 17, 18; and a
black mark is put upon it, Jude 19.
2 Mark ix. 38—40. « 1 Thess. v. 21. 4 Col. ii. 5, with Zech. xi. 7.
5 Cant. i. 7, 8.
6 Comp. Ps. cxxxiii. 2. Can. i. 3 ; iii. 6 ; iv. 10. John xii. 3. Dan. ii. 46.
7 Chap. xvii. 17. Comp. Ecclus. vi. 14 — 16. 8 Verses 5, 6.
8 Deut. xiii. 6. Philem. 12, 17. Horace calls Virgil — ' Animee dimidium mes.1
Carm. i. 3.
i° Rom. xii. 15. Job ii. 11, 12; xiii. 11.
u 1 Sam. xviii. 1—3; xx. 17. 2 Sam. i. 26, with 1 Sam. xxiii. 16.

EXPOSITION OF THE BOOK OF PROVERBS. 435
It is not official, or merely intelligent. It is the counsel of his soul.
He puts himself in our case, and counsels, as he would wish to be
counselled himself. Moses's heart was thus rejoiced by Jethro's
counsel, relieving him from a heavy and needless burden.1 Many
cases of spiritual perplexity have been thus opened. When unable to
see the needful consolation, a friend's counsel, like the angel of old,
has pointed to the well of water near at hand for our support.2 Of
ten has the sympathy of a brother's experience cleared our path,3 and
turned the stumbling-block into a way-mark set up for our direc
tion and encouragement. Ought we not then to "comfort" our
fellow-sufferers " with the same comfort, wherewith we ourselves
have been comforted of God ?"4 The Lord give us, as he did our
Divine Master, the gift of " the tongue of the learned !"5 ' Match
less teacher, that teachest more in one hour than man can do in a
whole age ! that we may be learned in real living Divinity, we sit
down at thy feet ! What I know not, teach thou me.'6
10. Thine own friend, and thy father's friend, forsake not; neither go into thy
brother's house in the day of thy calamity : for better is a neighbor that is near, than
a brother far off.
Man without principle is the creature of caprice. His friend
ships have no warranted stability. The ointment soon looses its
fragrance. The sweetness of hearty counsel1 is forgotten. New
friends gain influence ; and even the father's friend — the long-
tried family friend — is forsaken. Solomon exemplified his own
rule, by cultivating kindly intercourse with Hiram — his father's
friend.3 The unprincipled contempt of this rule cost his foolish
son his kingdom.9 If other things are better when new, a friend
is better, that it is old and tried.10 For how can you trust an un
tried friend ? Never forget his rare price. Never be tempted by
the lure of advantage to incur the risk of loosing him. His house
not thy brother's — may be thy shelter in, the day of thy calamity.11
For though relationship ought to be the closest bond ; yet, with
out an higher principle, it cannot subdue the energy of selfishness.
Joseph found far greater kindness among foreigners than from his
own kindred.12 The affection of Jonathan afforded to David what
the jealousy of his brother would never have given him.13 The Sa
viour found his most soothing sympathy in the day of his calami
ty — not in his brethren's house, but in the persevering attach
ment of his devoted friends.14 One friend and neighbor closely
knit in unity — near at hand, and in readiness to assist, is better
than a brother as far off in affection as in distance.15
i Ex. xviii. 17—24. Comp. Ezra x. 2—4. 2 Gen. xxi. 15—19.
3 Ps. xxxiv. 2; lxvi. 16. 4 2 Cor. i. 4. 5 Isa. 1. 4.
6 Leighton's Sermon on Job xxxiv. 31, 32. 7 Verse 9.
8 1 Kings v. 1 — 10. Even the claims of justice are mitigated, ii. 26. Contrast 2
Chron. xxiv. 22.
8 Ibid. xii. 6—19. i" See Ecclus. ix. 10. " Chap, xviii. 24.
i2 Gen. xxxix. 4, 21 ; xii. 39 — 45, with xxxvii. 4—18.
is 1 Sam. xx. with xvii. 28. " Luke xxii. 28, with John vii. 3, 5.
is Bishop Patrick.

436 EXPOSITION OF THE BOOK OF PROVERBS.
' But if it be an indecency, and uncomeliness, and a very unfit
thing — that is — contrary to the precept of studying " whatsoever is
lovely, and thinking of these things" — to forsake my friend, and
my father's friend, how much more horrid must it be to forsake
my God, and my father's God ! — " My father's God shall not be my
God !"'4 But was not I given up to this God with great solemnity
at my first coming into the world ? And was this solemn transac
tion a trifle at the time, and to be regarded as a trifle to the end of
life ? Solomon could never forget the injunction of his aged Pa
rent — " Thou, my son, know thou the God of thy father."2 Ex
quisitely beautiful is the picture of the venerable Patriarch com
mending his friend and his father's friend to his children for his
heavenly blessing — " God, before whom my fathers, Abraham and
Isaac, did walk — the God, which fed me all my life long unto this
day — the Angel, which redeemed me from all evil — bless the
lads."3 Here is a wise friend, who knows our need ;4 a sympa
thizing friend, who feels our distress ;5 a mighty friend, able to
cover and provide ;' a faithful friend — true to his word ;7 a fast
friend — who will never leave.8 Young people, do you know him
as your father's friend ? Make him your own in the hearty re
ceiving of his Gospel. Cleave to him. He will never disappoint
you. 1 1 . My son, be wise, and make my heart glad, that I may answer him that re-
proachelh me.
An ungodly child is his parent's reproach. Hence the offending
damsel was " stoned at the door of her father's house."9 The
graceless children of gracious parents are a special reproach, even
upon the name of God.10 The world will charge it (however in
many cases most wrongfully) to their parent's example or neglect.
A wise son therefore makes the heart glad.11 He is his father's
weapon of defence, " when he speaketh with his enemies in the
gate."12 Should not the children of the Church consider carefully
the responsibility ; to carry such a profession, as may answer him
that reproacheth, and stop the mouth, ever ready to open with
taunts against the Gospel ? Specially should this responsibility be
felt by children of ministers ; to ' adorn' (as Mr. Richmond affec
tionately inculcated upon his children) ' not only their Christian
profession, but their parent's principles ; showing, that the prin
ciples of their father's house and ministry are the rules of their
conduct, and their real delight?'13
1 Howe's Works, vii. 529
2 1 Chron. xxviii. 9. Comp. Ex. xv. 2. 3 Gen. xlviii. 15, 16. 4 Col. ii. 3.
5 Ps. xxxi. 7. 6 Isa. lxiii. 1. Matt, xxviii. 18.
7 Num. xxiii. 19. Rev. xix. 11. 8 Heb. xiii. 5. 3 Deut. xxii. 21.
i° Gen. xxxiv. 30. 1 Sam. ii. 17.
ii Chap. x. 1 ; xv. 20 ; xxiii. 15, 16, 24, 25 ; xxix. 3. i2 Ps. cxxvii. 5.
i3 Life, pp. 294, 295. The Mosaic law severely punished the sins of the priest's
daughter for the disgrace brought upon the holy office. Lev. xxi. 9. " Faithful chil
dren" is a ministerial qualification. 1 Tim. iii. 4, 5. Tit. i. 6. It was a frequent peti
tion in Philip Henry's family worship, that ' Ministers' children might have grace to carry

EXPOSITION OF THE BOOK OF PROVERBS. 437
12. A prudent manforeseeth the evil, and hideth himself; but the simple pass on,
and are punished.1
Even animal instinct is the exercise of prudence.2 Every in
telligent man acts upon it. He foresees coming evil, and provides
himself a shelter. We often see the Christian's patience, security
and hope. Here is his prudence, securing a refuge. There is
frightful evil on every side. But God in Christ is to him " the
munition of rocks" — not a cold and barren refuge, safe from ene
mies, but exposed to hunger ; but a storehouse of food, as well as
a citadel of defence. " Bread shall be given him, and his water
shall be sure."3 The man who has never realized the evil is with
out an hiding-place. The man who stays outside the gate, per
ishes as if there was no refuge. Only he, who " runneth into the
strong tower is safe."4 A mighty blessing is any dispensation that
awakens from slumber, and brings care, prudence, confidence.
The Israelites, warned of the destruction of the first-born,5 and
many ages after, of the ruin of their city,6 hid themselves. This
prudence combined with faith, rouses us as the man-slayer to flee
from impending danger, and to " lay hold of the hope set before
us."7 For him there were six cities8 — For us there is but one.9
Nothing short of vital faith brings us into it.
But the simple — the wilfully foolish — leave things to take their
course. God is so merciful. All will be well at last. They will
not be warned. The fooleries of the world engage their heart.
All besides is forgotten ; and so they pass on and are punished.
The prudent hide themselves in God. The simple rush blindfold
into hell. Oh ! sinner, does not thy ruin lie at thine own door ?
What will it be to take the mad pleasures here, and to " lie down
in everlasting sorrow?"10 The tears of the penitent are but for a
moment, and end in everlasting joy.11 Thine will be for eternity —
" the weeping" of utter despondency.12 Wilt thou scorn this warn
ing ? The ox is driven to destruction. The sinner plunges into
it in despite of every effort to restrain him.
13. Take his garment that is surety for a stranger, and take a pledge of him for
a strange woman.
This Proverb also we have had before.13 ' But what conduces to
the happiness of life is needful to inculcate again and again, to fix
it deep in the mind.'" This may be an illustration of the prudence
just described ; foreseeing evil, and, instead of rushing into it,
avoiding it. For what can be more imprudent, than to trust a
man, that is surety for a stranger, or for a strange woman.
it, that the Ministry might in nothing be blamed.' See the Author's Christian Ministry.
Part. iii. chap. ix.
1 Chap. xxii. 3. 2 Job xxxvi. 23. Jer. viii. 7.
3 Isa. xxxiii. 16. Comp. Ps. cxlii. 5. 4 Chap, xviii. 10.
5 Ex. xii. 12, 13, 21—23. 6 Matt. xxiv. 15—21.
7 Heb. vi. 18. 8 Num. xxxv. 11—13. 8 Acts iv. 12.
1° Isa. 1. 11. n Ps. cxxvi. 5, 6. I2 Matt. viii. 12 ; xxii. 13. Luke xiii. 28.
13 Chap. xx. 16. M Lavater.

438 EXPOSITION OF THE BOOK OF PROVERBS.
Such folly is utterly unworthy of confidence. And therefore take
his garment — -full security for a debt. Rather incur the charge
of selfishness, than by imprudence hinder yourself from helping
more worthy objects. And yet let not the discipline of prudence
chill the glow of active self-denying love. Let every grace be in
its order, proportion and combination, " that the man of God may
be perfect, thoroughly furnished unto all good works."4
\
14. He that blesseth his friend with a loud voice, rising early in the morning, it
shall be counted a curse to him.
Is it a sin to bless our friend 7 Often did our Lord openly ac
knowledge the love of his friends.2 And yet a loud voice, and ex
travagant praises, bring sincerity into question. When a man ex
ceeds all bounds of truth and decency, affecting pompous words,
and hyperbolical expressions, we cannot but suspect some sinister
end.3 Real friendship needs no such assurance. One act of love
is more than many loud blessings. ' There is no wise man, but
had rather have one promise than a thousand fair words, and one
performance than ten thousand promises. For what charge is it to
spend a little breath, for a man to give one his word who never in
tends to give him any thing else ?'4 The man^may be rising early
in the morning, lest some one be before him ; lest otherwise there
would be scarcely time to finish this great business ; and yet while
harping upon the same string, he may be undermining me all the
day. Contrast David's early rising for the service of God, with
his son's early rising for the hypocritical blessing of his friends.5
The Apostle could not endure this exaggerated praise.6 Indeed
every intelligent man must look upon it rather as a curse to him.
For any supposed encouragement of such fulsome flattery would
stamp him as a fool. And the blessing — should he be deluded by
it — would end in a fearful curse.1
The Scriptural rule of friendship is — " Let me not love in word,
neither in tongue ; but in deed and in truth."8 The rule for our
selves is — " Walk before God"9 — not before men. Let worldly
things and worldly men be little in your eyes. Man's dayi° will
soon have passed away. Eternity in all its substance and glory is
at hand.
15. A continual dropping in a very rainy day and a contentious woman are
alike. 16. Whosoever hideth her hideth the wind, and the ointment of his right
hand, which bewrayeth itself.11
The figure of the dropping has been given before.12 The time
i 2 Tim. iii. 17. 2 Luke xxii. 28. 3 Chap. xxvi. 23—25.
4 South's Sermon on Matt, v, 44. Some of Mr. Scott's early friends at the Lock
painfully reminded him of this Proverb. Life, pp. 225, 226.
5 Ps. v. 3; lv. 17; cxix. 147, with 2 Sam. xv. 2 — 7.
5 2 Cor. x. 6. Comp. Rom. xii. 3.
' 2 Sam. xvi. 16—19 ; xvii. 7—13. Acts xii. 22, 23. 8 1 John hi. 18.
8 Gen. xvii. 1. i° 1 Cor. iv. 3, Marg.
n ' He that refrayneth her, refrayneth the winde, and holdith oyle fast in hir honde.'
Bp. Coverdale. u Chap. xix. 13.

EXPOSITION OF THE BOOK OF PROVERBS. 439
is here added — a very rainy day — shutting us up at home.1 There
is rain without and within — both alike troublesome ; the one pre
venting us from going abroad with comfort — the other from staying
at home in peace. The storm within is however much the most
pitiless. Shelter may be found from the other. None from this.
The other wets only to the skin ; this even to the bones. Conten
tion with a neighbor is a sharp shower, over and gone. This is a
continual dropping — the bane of a house, even though replete
with every luxury.
Whether it be in the woman the lust for rule, or the repining
discontent under the obligation to submit ; either principle breaks
the rank, in which God has placed her. Occasions always present
themselves for the display of this unhappy temper. After the at
tempts to soothe and pacify her, the " return of clouds after rain"
betokens more showers, and dispels the hope, which a passing sun
beam may have raised. Even under the restraint of Divine grace
— much more when wholly unrestrained — she becomes her hus
band's torment, and her own shame. For as soon might we hide
the wind, that it should not be known, or the ointment of our right
hand, that it might not bewray itself3 as restrain her tongue, or hide
her turbulence. Nay — as the wind, pent up howls more fright
fully ; so the attempt to still her noise, only makes her more
clamorous. Such repeated warnings seem to be needful. " Fleshly lusts"
too often rule conscience and judgment in the important choice.
" Some shall have trouble in the flesh."4 Prudence and prayer —
not blind affection — -give the only security of happiness and peace.
17. Iron sharpeneih iron ; so a man sharpenelh the countenance of his friend.
Man was framed not for solitude, but for society.5 It is only as
asocial being, that his powers and affections are •fully expanded.
Iron sharpeneth iron.6 Steel, whetted against a knife, sharpens
the edge. So the collision of different minds whets each the edge
of the other.7 We owe some of the most valuable discoveries of
science to this active reciprocity. Useful hints were thrown out,
which have issued in the opening of large fields of hitherto unex
plored knowledge. In the sympathies of friendship, when the mind
is dull and the countenance overcast, a word from a friend puts an
edge upon the blunted energy, and exhilarates the countenance.8
The commanding word in the field of battle puts a keen edge upon
the iron.3 This mutual excitation for evil is a solemn warning
against ungodly communication.10 But most refreshing is it, when
as in the dark ages of the Church, " they that feared the Lord
i Holden. * See Ecclus. xxvi. 6, 7. 3 John xii. 3.
4 1 Cor. vii. 28. 5 Gen. ii. 1 3. 6 1 Sam. xiii. 20, 21.
7  ' Ergo fun; ar vice cotis, acutum
Reddere quae ferrum vale' exsors ipsa secandi.'
Hor. Ars. Poet. 304.
sjobiv. 3, 4. 3 2 Sam. x. 11— 13.
i° Chap. i. 10 — 13. 1 Kings xxi. 25. Isa. xii. 6 ; with 1 Cor. xv. 33.

440 EXPOSITION OF THE BOOK OF PROVERBS.
spake often one to another."! Sharpening indeed must have been
the intercourse at Emmaus, when "the hearts of the disciples
burned within them."2 The Apostle was often so invigorated by
the countenance of his friends,3 that he longed to be "somewhat
filled with their company."4 Upon this principle—" Two are bet
ter than one"— our Lord sent his first preachers to their work.5
And the first Divine ordination in the Christian Church was after
this precedent.6
1 The communion of saints' is an Article in our Creed. But is
it practically acknowledged in its high responsibility and Christian
privilege ? " Am 1" not " my brother's keeper ?" Gladly take up
the bond of brotherhood. If a brother seems to walk alone, sharp
en his iron by godly communication. Walk together in mutual
" consideration" of each other's infirmities, trials, and temptations ;
and mutual " provocation"7 of each other's gifts and graces. " If
the iron be blunt, the edge will thus be whetted, and more strength
put into it."8 Were this high obligation and privilege more real
ized; were we walking with God more closely in this holy at
mosphere ;9 we should not so often complain of social intercourse,
where much might have been communicated, and yet all has ended
in barrenness and disappointment.
18. Whoso keepeth the fig-tree shall eat the fruit thereof: so he that waiteih on his
master shall be honored.
An encouragement to diligence in our calling ! The fig-tree
was a valuable product of Judaea. 10 The cultivation was probably
a profitable labor, and therefore illustrated the general reward of
faithfulness. The dresser's industry was recompensed by eating
the fruit thereof11 The fidelity of the attached servant will be si
milarly honored.12 — Eliezer's uprightness,13 and Deborah's long and
faithful services,14 were suitably honored. Elisha's affectionate de
voted ness to his master was honored with a double portion of his
spirit.15 The Centurion's care for his servant was probably an ac
knowledgment of diligent waiting upon his master.16 The excep
tive instances of ingratitude17 do not invalidate the rule.
There are no exceptions, however, in the service of the Divine
Master. Our happiness is in receiving his word, and studying his
will. Our honor is secured by his promises — " If any man serve
me, him will my Father honor." "Blessed are those servants,
whom the Lord, when he cometh, shall find watching. Verily I
say unto you, that He shall" — adorable condescension ! — " gird
himself, and make them to sit down to meat, and will come forth, and
i Mal. hi. 16. 2 Luke xxiv. 32. 3 Acts xviii. 5; xxviii. 15. 2 Cor. vii. 16.
4 Rom. xv. 24. Even a Heathen could say — ' Ipse aspectas viri boni delectat.' —
Seneca. 6 Luke x. 1—3, with Eccl. iv. 9—12. 6 Acts xiii. 2 — 4.
t Heb. x. 24, 25; also iii. 13. 8 Eccl. x. 10. 3 See 1 John i. 7.
1° Jud. ix. 10, 11. Mic. iv. 4. Comp. Joel i. 6. 7. Hab. iii. 17. Luke xiii. 6—9.
ii 1 Cor. ix. 7. 2 Tim. ii. 6. i2 Chap. xxii. 29. " Gen. xxiv.
« Ibid. xxxv. 8. w 2 Kings ii. 3—15. 15 Luke vii. 7, 8.
17 Gen. xxxi. 7.

EXPOSITION OF THE BOOK OF PROVERBS. 441
serve them."1 Their honor will be proclaimed to each before the
assembled world — "Well done! good and faithful servant; enter
thou into the joy of thy Lord."2 It will seal their overwhelming
portion in eternal bliss — " His servants shall serve him; and they
shall see his face, and his name shall be in their foreheads."3
19. As in water face answereth to face, so the heart of man to man.
-This proverb does not confound all in one indiscriminate mass, as
if all were alike under an endless diversity of condition. We can
not identify infancy with age, or the proper individualities of con
stitution and education. But under the same circumstances, and
on the same level, the coincidence is most remarkable and instruc
tive ; and just as in the reflection of the water face answereth to
face ; so in another heart we see the reflection of our own.4 Hu
man nature has suffered no change since the fall. The picture of
man's corruption drawn above four thousand years since, is man,
as we see and know him now.5 The Apostle's graphical delinea
tion of the Christian conflict, is as if we had been sitting before his
pencil for our own likeness.6 This identity of Christian experience
is most valuable. ' No one ' — exclaims a tried child of God — ' has
ever felt as I do.' Let him open his case to a brother or sister,
compare notes with their exercises ; and who will hesitate to sub
scribe their own name to his complaints ? Thus, instead of " think
ing it strange concerning this fiery trial," he learns that " the same
afflictions are accomplished in his brethren that are in the world."7
The same features and " measure of the stature in Christ," mark
the whole family ; inasmuch as " all these worketh that one and
the self-same Spirit, dividing to every man severally as he will."8
Scripture history also illustrates this unity. Ishmael's mocking
shows the enmity of the heart in all ages. Who of us does not find
something answering to Jonah's evil temper in our own fretfulness,
waywardness, or ingratitude.9 Job shows us our impatience, our
mistaken judgments of God's dealings with us, and the special
trial of Satan's temptations. David's heart in all its varied exer
cises answereth to our heart. Else how could we take up his
confession, praises, conflicts, and triumphs, and feel that no words of
ours could more entirely and accurately express our own selves ?
It is these scripture portraits, that make the word of God so "profit
able for reproof, correction, and instruction in righteousness."!0
Hence we learn sympathy with the members of Christ. We share
their joys and sorrows, their confidence and temptations. Self-
knowledge also instructs us thus to know human nature,11 and to
deal wisely and profitably with our fellow-sinners. The practical
lesson of humility and forbearance is also deeply taught. A man
observes a face, reflected in the water, not thinking that it is his
i John xii. 26. Luke xii. 37.
2 Matt. xxv. 21, 23. 3 Rev. xxii. 3, 4. 4 ps. xxxiii. 15.
5 Gen. vi. 5, with Ps. xiv. 2, 3. Rom. iii. 9, 10. « Rom. vii. 14—25.
7 1 Pet. iv. 12 ; v. 9. 8 1 Cor. xii. 11. s Gal. iv. 29.
i° 2 Tim. iii. 16. u Ps. xxxvi. 1. P. T.
56

442

EXPOSITION OF THE BOOK OF PROVERBS.

own face, which is the actual object of disgust. He exclaims with
vain self-preference against the ungodliness of the sinner, or the in
firmities of the saint. Why ! it is thine own nature that thou art
reviling. Change then thy language of scorn for self-abhorrence
and shame.
20. Hell and destruction are never full : so the eyes of man are never satisfied.
A striking picture of the two great devourers — hell and destruc
tion1 — never full. Hell — the grave — ever since Adam's sin has
been insatiable. It has opened its mouth to receive countless mil
lions ; and still it yawns — craving for more.8 Generations have
sunk into destruction — doing the work, and earning " the wages,
of sin." Still the pit is not full. The broad mouth still opens for
more. Thus insatiable are the eyes — the desires3 — of man — always
requiring new gratification. " He enlargeth his desire as hell, and
is as death, and cannot be satisfied. His eye is not satisfied with
seeing, nor his ear filled with hearing."4 Curiosity, love of novelty,
covetousness, ambition — all these desires — -like thirst in the dropsy,
are aggravated in their indulgence.5 Man is always seeking for
what he can never find — satisfaction in earthly things. He toils
after his object, and when he has grasped it, he toils still ; the
possessor of an earthly shadow — not of real happiness.6 The
height, of ambition, when reached, is not his resting place — only
the point, whence he stretches after something higher. He may
fancy his desires to be moderate. He may set bounds to them,
and flatter himself, that he shall never overpass them. But give
him a World ; and, like the far-famed conqueror, he will weep for
another. Nor is this altogether the effect of his depravity. Corruption
indeed leads us to seek rest in something short of God. But it is
our nature not to find it. How can an immortal being quench his
thirst but from an infinite source? Here the gospel meets our
case. So often as the eager question starts up — ¦" Who will show
us any good ?"7 — listen to the voice — " Ho ! every one that thirst-
eth, come ye to the waters. If any man thirst, let him come unto
me, and drink. He that cometh to me shall never thirst."8 Here
our desires are at once increased and satisfied. Such is the joyous
character of the gospel. God is our satisfying portion — our su
preme delight.9 To delight in any thing else — independent of
him40 — is as if we cast him down from his throne. All is misery
i Chap. xv. 11. 2 Chap. xxx. 15, 16. Isa. v. 14. 3 1 John ii. 16.
4 Hab. ii. 5. Eccl. i. 8. Comp. n. 1—11. 5 Eccl. vi.7.
6 Ibid. v. 10—12.
' Crescit amor nummi, quantum ipsa pecunia crescit.'
Juv. Sat. xiv. 139.
' Crescentem sequitur cura pecuniam,
Majorumque fames.' Hor. Carm. iii. 16. Comp. ib. 24.
7 Ps. iv. 6. 8 Isa. lv. 1, 2. John vii. 37; vi. 35. 3 Ps. xvi. 5. Lam. iii. 24.
10 Ps. lxxiii. 25.

EXPOSITION OF THE BOOK OF PROVERBS. 443
and delusion. Delighting in him — all ministers to our comfort, as
flowing from this great centre. At the grand consummation, the
satisfaction of the eyes will be complete. " Thine eyes shall see
the King in his beauty. As for me, I will behold thy face in
righteousness, I shall be satisfied, when I awake, with thy
likeness."! 21. As the fining-pot for silver, and the furnace for gold; so is a man to his
praise. The fining-pot and furnace have been before mentioned, as the
Lord's " trial of the heart."2 The most searching furnace is here
shown. The courting of the praise oi our fellow-creatures is the
world within. Praise is a sharper trial of the strength of principle
than reproach. 'If a man be vain and light, he will be" puffed up
with it. If he be wise and solid, we will be no whit moved there
with.'3 A haughty and supercilious deportment ; "loving to have
the pre-eminence ;4 forwardness to give our opinion, — and offence,
if it be not taken — this is the dross brought out of the furnace,
Count the discovery a special mercy. Know thy need of purifying,
and let the great Refiner do his perfect work.5
But see a man humbled by praise, in the consciousness how little
he deserves it, and " who maketh him to differ."6 See him made
more careful and diligent, bearing his honor meekly, and the same
man as before ; here the furnace proves the real metal, and brings
out " a vessel of honor, meet for the Master's use."7
Absalom was tried in this fining pot, and found " reprobate
silver."8 Herod, under the shouting praise of his flatterers, "gave
not God the glory," and was blasted in shame.9 Joseph10 and
David11 maintained their humility; Daniel his consistency;!2 the
apostles their singleness for their Master's glory43 — here was the
bright gold in the heated furnace.
When the Minister of Christ becomes the object of popular
applause — his people's idol ; when they look at the pole, instead of
the brazen serpent ; when men of strong impulse and weak judg
ment put the servant in the Master's place14 — then he is in the
fining-pot. He that is but dross consumes. Even if there be
true metal, the man of God " is saved, yet so as by fire." Without
some painful discipline his usefulness would be withered, his spirit
uality deadened, his soul lost.15
Two rules strongly present themselves — Be careful in giving
i Isa. xxxiii. 17. Ps. xvii. 15.
2 Chap. xvii. 3. Comp. Ecclus. ii. 1, 5. 3 Bp. Hall. 4 3 John 9.
5 Mal. iii. 2, 3. 6 1 Cor. iv. 7. 7 2 Tim. ii 21.
8 2 Sam. xiv. 25 ; xv. 6, with Jer. vi. 30. Ez. xxii. 18. 8 Acts xii. 21—23.
i° Gen. xii. 41—43 ; xiv. 5—8. " 1 Sam. xviii. 7, 8, 15—18. i2 Dan. vi. 3—5.
13 Acts iii. 11—16; x. 25, 26; xiv. 11—15.
H ' We should feel' — said the venerable Mr. Simeon in his own way— ' as if our ears
were stung with blasphemy, when we discover any attempt to transfer the crown of
glory from the head of the Redeemer to that of any of his servants.' Henry Martyn
continually expresses his sensitive conscience upon this besetting temptation. Life, chap.
ii. iii. See also Author's Christian Ministry, Part iii. chap. vii.
is Comp. 2 Cor. xii. 7.

444 EXPOSITION OF THE BOOK OF PROVERBS.
praise. Is it merciful to expose a weak fellow-sinner to the frown
of a jealous God ? or to stir up the innate corruption of his heart 71
For put even the finest gold into the furnace — how humbling is
the spectacle of the dross, that yet cleaves to it. !2 Be not less
careful in receiving praise. While our taste revolts from extrava
gant flattery, yet we are apt to think it kindly meant, and it is very
rare not to take unconsciously a drop of the poison. But the
praise of the church is by far the most insidious poison — so refined,
so luscious. Specially when we feel it to be lawfully obtained,
how hard to receive it with self-renouncing consecration to God !
' Christian ! thou knowest thou carriest gunpowder about thee.
Desire those that carry fire to keep at a distance. It is a danger
ous crisis, when a proud heart meets with flattering lips.'3 May
not even the habit of speaking humbly of ourselves be a snare of
the devil ? Would it not be safer not to speak of ourselves at all ?
At least to confine our conversation in strict sincerity to what we
are — not what we appear to be — would be a " wise refraining of
our lips."4 Guard against dwelling even in thought upon any
thing, that brings man's approving eye upon us. Delight mainly
in those works, that are only under the eye of God. Value alone
his approbation. Ever think of the love of human praise as the
most deadly bane of a Christian profession,* to be resisted with in
tense energy and perseverance. A steady look into eternity shows
its vanity ; a glance at the cross its sinfulness.
22. Though thou shouldest bray a fool in a mortar among wheat with a pestle,
yet will not his foolishness depart from him.
The allusion is to the Eastern mode of beating off the husk from
the corn by braying it in a mortar. Yet the husk sticks not so
close to the grain, as foolishness to the fool. The beating of the
mortar may separate the one. The other will not depart by re
peated strokes.6 Much is said of the effectiveness of correction.7
But of itself it works nothing. What can it do for the fool that
despises it?8 "The rod," as an ordinary means, " will drive fool
ishness out of the heart of a child."9 But the child is here become
a man in strength of habit, and stubbornness of will. As soon
therefore " can the Ethiopian change his skin, or the leopard his
spots," as those can do good, "who are accustomed to do evil."10
Examples of this incurable hardness abound. The deluge —
that besom of Divine vengeance — destroyed the race — not the fool
ishness — of man. Nay— God himself declared its inefficacy for
i ' I do not know' — said Neff — ' that I ought to thank you so very warmly for what I
have too much reason to fear the old man will be ready to take advantage of; his life
being, you know, principally supported by praise.' Biography, p. 369.
2 Isa. xxxix. 2. 2 Chron. xxxii. 31. 3 Flavel. 4 chap. x. 19.
6 John v. 44 ; xii. 42, 43.
6 Many commentators conceive a reference to this mode of punishment, still practiced
in the East. See Calmet — Parkhurst. Home's Introduction, iii. 157. Burder s Orien
tal customs But perhaps the figurative allusion is Tore simple.
7 Chap, xxiii. 13, 14 ; xxix. 15, 17. 8 Chap. xii. 1 ; xv. 10.
8 Chap. xxii. 15. w Jer. xiii. 23.

EXPOSITION OF THE BOOK OF PROVERBS. 445
this end.1 Pharaoh was once and again brayed in the mortar;
yet did not his foolishness depart from him.2 Ahaz under the
same infliction " trespassed yet more against the Lord," and stands
out as a beacon to all ages — " This is that king Ahaz !"3 " Why
should ye be stricken any more ?" — was the despondent complaint of
God concerning his Israel." The deepest affliction of chastisement
produces only the fruit of blasphemy and hardened impenitence.5 If
Manasseh's foolishness when brayed in the mortar — departed from
him ;6 this was not the innate power of affliction, but the super
added power of Sovereign Grace. The belief in the necessary
working of affliction for our saving good is a fatal delusion. Never
did it of itself bring one soul to God. In all cases, it is only what
God is pleased to make it. A man may be crushed, yet not hum
bled. Like the broken pieces of the rock, he may retain all his
native hardness. Still will he cling to his foolishness ; and- part
with Christ and heaven, rather than with that which is interwoven
into every part of his nature. Was it not thus, Christian, with
thyself, till Omnipotent love awakened — what chastisement, alone
could never have stirred — the cry of unreserved submission ? —
' Lord ! spare me not ; bruise me ; humble me ; do any thing
with me. but leave me under my sins. Who can deliver me, if
thou dost not?' Most welcome is the "bemoaning" of the peni
tent child to his yearning father — " Thou hast chastised me, and
I was chastised, as a bullock unaccustomed to the yoke : turn thou
me, and I shall be turned ; for thou art the Lord my God. Surely
after I was turned, I repented ; and after that I was instructed, I
smote upon my thigh ; I was ashamed, yea, even confounded, be
cause I did bear the reproach of my youth. Is Ephraim my clear
son ? Is he a pleasant child ? For since I spake against him, I
do earnestly remember him still ; therefore my bowels are troubled
for him : I will surely have mercy upon him, saith the Lord."7
23. Be thou diligent lo know the state of thy flock, and look well (set thy heart,
Marg.) to thy herds. 24. For riches are not for ever ; and doth the crown endure
to every generation ? 25. The hay appeareth, and the tender grass sheweth itself,
and herbs of the mountains are gathered. 26. The lambs are for thy clothing, and
the goats are the price of the field. 27. And thou shalt have goals' milk enough
for thy food, for the food of thy household, and for the maintenance of thy maidens.
' This declareth the great goodness of God towards man, and the
diligence that he requireth of him for the preservation of his gifts.'8
It is a lively picture of the occupations, advantages, and responsi
bilities of rural life in olden days. It is specially appropriate to a
nation, whose chief riches were, in its early origin, in pastures and
flocks. Their father Jacob admirably exemplified this rule. He
knew well the state of his flocks and herds — probably also their
very faces.9 Even King David — mindful of his ancient interests —
I Gen. viii. 21. 2 Ex. ix. 27; x. 16; xii. 29 ; xiv. 5. 3 2 Chron. xxvii. 22.
4 Isa. i. 5. Comp. ix. 13. Jer. v. 3 ; xliv. 9, 10, 15, 16. Ez. xxiv. 13. Am. iv. 11,12.
5 Rev. xvi. 10, 11. 6 2 Chron. xxxiii. 12, 13.
7 Jer. xxxi. 18—20. Comp. Hos. xiv. 1^. Luke xv. 18—24.
8 Reformer's Notes. 3 Gen. xxx. 32—42; xxxi. 38 — 40; xxxiii. 13.

446 EXPOSITION OF THE BOOK OF PROVERBS.
kept his flocks and herds under constant inspection.1 Uzziah also
deemed a pastoral charge no degradation to his royal dignity.2 The
rule inculcates personal attention. All should not be left to ser
vants. The master's eye — like Boaz3 — should, as far as possible,
overlook the work. Riches are a fickle possession. They would
not be for ever.'1 Even the crown might not endure to every
generation. Native produce is more permanent wealth. Honest
industry secures a more certain maintenance, springing up out of
the earth, a more immediate gift of God.
The Bible is thus a directory for all the diversified employments
of life. It teaches, that every man ought to have a business, and
rebukes the neglect of practical everyday duties. God may be
glorified by a single eye and purpose in every station ; by the labor
er, the farmer, the servant, no less than the master.5 We must
" serve the Lord in fervency of spirit." But a part of this service
is, that we be " not slothful in business."6 Indolence would make
the cares of life an excuse for a low standard of religion. But to
retire from their burden would be to neglect " serving the will of
God in our generation ;7 to " put our light under a bushel, instead
of upon a candlestick," to cover it, instead of " letting it shine."8
Our own calling is the way of God for us ; and in this way, let us
commit ourselves to God, and be at peace.9 His Providence ex
tends to little things, as well as to things of greater moment.
Thus it becomes a balm for that cankering care, which is the bane
of all godliness.
This picture also exhibits the fruits of industry as far preferable
to those of ambition. The comparison with those, whose station
places them beyond the need of labor, affords no matter for envy ;
much for thankfulness. The various produce of the field — the
hay and grass in the pastures ; the herbage on the mountains ;19
the suitable clothing from the lambs ;n the goats paying the price
of the field ; the sufficiency of wholesome food for the household
and maidens — all is the overflowing bounty of our gracious God.
" How excellent is thy loving-kindness, O God !"i2 Thus "man
goeth forth unto his work and unto his labor until the evening,"
singing his song of praise — " O Lord, how manifold are thy works !
in wisdom hast thou made them all : the earth is full of thy
riches."13 i 1 Chron. xxvii. 29—31, with 1 Sam. xvi. 11. Ps. lxxviii. 70, 71
2 2 Chron. xxvi. 10. 3 Ruth ii. 4, 5; iii. 7. 4 chap, xxiii. 5.
5 Col. iii. 22—24. 6 Rom. xii. 11. 7 Acts xiii. 26.
8 Matt. v. 14—16. 8 1 Cor. vii. 20, 24.
10 Ps. civ. 14. ' The word translated hay properly means grass. Where vegetation
was so abundant, they have seldom occasion to make hay. Holden. Comp. Parkhurst.
ii Job xxxi. 20. i2 Ps. xxxvi. 7. 13 lb. civ. 23, 24.

EXPOSITION OF THE BOOK OF PROVERBS. 447

CHAPTER XXVIII.
1. The wicked flee when no man pursueth: but the lighteous are bold as a lion.
The wicked may appear bold in facing danger, so long as they
drown reflection, and stupify conscience. But when conscience is
roused, guilt is the parent of fear. Adam knew no fear, till he be
came a guilty creature. Then, to the searching question — " Where
art thou ?" — he replied—" I was afraid, because I heard thy voice
in the garden, and I hid myself."! But the wicked flee — not only
when their enemies pursue,2 — but when no man pursueth.3 Yet
is not conscience an invisible pursuer, following close — the harbin
ger of the wrath of God? And there are times, when " the sound
of a shaken leaf shall chase them ;"4 when " the shadows upon the
mountains" shall make their hearts melt away.' Cain was terri
fied with the apprehension of murder, when there was no man,
save his own father, living on the earth.6 Many a daring infidel
has shown himself a coward in a moment of sudden danger. In
unwelcome thoughts of judgment to come, conscience has turned
pale at the question — "- Where shall the ungodly and the sinner
appear ?"7
But if guilt brings fear, the removal of guilt gives confidence.8
The wicked flee ; the righteous are bold as a lion. Fearless as
the King of the forest,9 they dare to do any thing but offend their
God. The fear of him has drowned every other fear. "Though
an host should encamp against me" — saith the man of God: —
" mine heart shall not fear."10 Moses " feared not the wrath of the
king."11 Caleb and Joshua stood firm against the current of rebel
lion.12 Elijah dared Ahab's anger to his face.13 Nehemiah in a
time of peril exclaimed — "Should such a man as I flee?"14
The three confessors stood undaunted before the furious autocrat
of Babylon.15 The Apostles' boldness astonished their enemies.16
Paul before the Roman Governor,17 and even before Nero himself,
"witnessed a good confession."18 Athanasius before the Imperial
Council of Heresy ; Luther at the Diet of Worms, firmly exem-
i Gen. iii. 9, 10. 2 Deut. xxviii. 25. 3 Lev. xxvi. 17, 36. Ps. liii. 5.
4 Lev. xxvi. 36. Comp. Job xv. 21. 5 Jud. ix. 26. 6 Gen. iv. 13, 14
7 1 Pet. iv. 18. 8 Heb. x. 22. 1 John iii. 21.
9 Comp. chap. xxx. 30. 2 Sam. xvii. 10. ' This noble animal is the most perfecl
model of boldness and courage. He never flies from the hunters, nor is frightened by
their onset. If their number forces him to yield, he retires slowly, step by step, fre
quently turning upon his pursuers. He has been known to attack a whole caravan, and
when obliged to retire, he always retires fighting, and with his face to the enemy.' Pax
ton's Illustration of Natural History of Scripture, pp. 295, 296. Pindar refers to the lioD
as the figure of courage. Isth. iv. Antistr. V.
1° Ps. xxvii. 1 — 3. Comp. iii. 5; xivi. 2, 3 ; cxii. 7.
ii Heb. xi. 28. Ex. x. 28, 29. « Num. xiv. 6—10.
13 1 Kings xviii. 10, 17, 18; xxi. 20. Compare 2 Kings i. 15. 1 Kings xiii. 1—10
2 Chron. xxvi. 17, 18.
» Neh. vi. 11. 15 Dan. iii. 16—18. i6 Acts iv. 13.
« lb. xxiv. xxvi. Rom. 1.15, 16. i8 2 Tim. iv. 16, 1 7.

448 EXPOSITION OF THE BOOK OP PKOVERBS.
plified the lion-like boldness. Nor is this the character of indi
viduals only. The faithful and constant Christian will be bold to
walk contrary to the course of this world ; outfacing the scorn of
men ; valiant for despised truth ; glorying in a persecuted name.
Fearless is he of men. " For if God be for him, who can be
against him V'1 Not less fearless is he of Satan. If he be a
" roaring,"2 he is a chained, " lion." " Resist him," and coward
like, " he will flee from you."3 If there be a want of boldness, is
there not a wound of conscience, neglect of prayer, or want of
faith? The boldness itself is the sense of weakness, and Divine
strength made perfect in it."4 When God intends us to do great
things, he makes us feel, that " without him we can do nothing."5
Thus pride receives its death-blow, and he receives all the glory to
himself.6 2. For the transgression of a land many are the princes thereof: but by a man
of understanding and knowledge the state thereof shall be prolonged.
Is God concerned in the falling of a sparrow ?7 Surely then much
more in the control of kingdoms.8 Did we realize more deeply our
national dependence, we should see the clouds of anarchy and con
fusion working his wise, mysterious, or gracious purposes. Rival
princes desolate the land with the horrors of civil war.9 A quick
succession of princes rises by treason, usurpation, or the natural
course.10 Hence a change of laws, spoliation of privileges, imposi
tion of new burdens, or wasteful expenditure of treasure or blood.
Many will trace these evils to political causes. But God's voice
speaks from the cloud — " This thing is from me."!1 por fne trans.
gression of a land many are the princes thereof. Nor less must
we acknowledge his hand in the prolongation of the state by 'men
of understanding and knowledge. The long and prosperous
reigns of the kings of Judah are strongly contrasted with the
Records of Israel after the revolt.12 The bloody contentions in our
early history, which swept away the flower of our nobility, and
those of later dale, which overturned for a time our long-established
institutions — were they not the scourge of many princes for the
transgression of the land 7 And may we not anticipate the bright
contrast, in prayer for our beloved Sovereign, that by the choice of
i Rom. viii. 31. 2 1 Pet. v. 8. 3 Jam. iv. 7.
4 2 Cor. xii. 9. 5 John xv. 5.
6 Bishop Hall has finely worked out this contrast—' The wicked is a very coward, and
is afraid of every thing ; of God, because he is his enemy ; of Satan, because he is his
tormentor ; of God's creatures, because they, joining with their Maker, fight against
him; of himself, because he bears about with him his own accuser and executioner. The
godly man contrarily is afraid of nothing ; not of God , because he knows him his best
friend, and will not hurt him ; not of Satan, because he cannot hurt him ; not of afflic
tions, because he knows they come from a loving God, and end in his good ; not of the
creatures, since " the very stones in the field arc in league with him ; not of himself,
since his conscience is at peace.' Medit. and Vows. Cent. ii. lxxiv.
7 Matt. x. 29. 8 Dan. iv. 25. Co.up. Ecclus. x. 4 3 1 Kings xii. 16—21
1° Zech. xi. 8. "1 Kings xii. 24.
i2 lb. xv. 25—34; xvi. 8—29. 2 Kings xv. 8—31, with 1 Kings xv. 41. 2 Chron.
xvii. 1—5 ; xxxii. 20—26.

EXPOSITION OP THE BOOK OP PROVERBS. 449
men of understanding and knowledge in her council, the state
may be prolonged "in all godly quietness?"1
3. A poor man that oppresseth the poor is like a sweeping rain which leaveth no
food (without food, Marg.)
Unrestrained power is often an engine of oppression ;2 never
more so, than when in the grasp of the poor. Place an unprinci
pled spendthrift in power, and he is a desuuctive flood in his
sphere ; greedily seizing every advantage by oppression to redeem
his substance. A poor man suddenly raised to power, instead of
sympathizing with grievances familiar to his former recollections,3
is usually pre-eminently distinguished by selfishness. Esther,
when raised to a throne from an obscure station, was well reminded
to use her power for God ; for that some great work was surely
intended by the remarkable Providence.4 But a base mind be
comes more corrupt from a hasty elevation. The man's necessities
enflame his desires ; and, being without a spark of generous hu
manity, he is only bent upon improving his uncertain opportunities
for selfish aggrandizement.5 Some of the Rulers in the French
Revolution were raised from the lowest ranks. And their oppres
sion was indeed a sweeping rain, leaving no food in fertile
districts. Cheering is the contrast of Him — once poor himself by his vol
untary abasement — now raised to honor and glory ; yet pitying — -
" not ashamed of his poor brethren."6 Truly his administration is
not the sweeping rain oi desolation, but. " the rain upon the mown
grass," rich in mercy. "He shall deliver the needy when he
crieth ; the poor also, and him that hath no helper. He shall
redeem their soul from deceit and violence ; and precious shall
their blood be in his sight."7
4. They that forsake the law praise the wicked: but such as keep the law con
tend with them.
How responsible is the influence of our profession, acting upon
all around for evil or for good ! Congeniality of taste directs
the choice of our companions. Those who love sin, naturally
" have pleasure in them that do it."8 They praise the wicked,
i 1 Tim. ii. 1, 2. 2 Gen. xxxi. 29. Comp. Eccl. iv. 1, 2.
3 Matt, xviii. 28—30. 4 Esth. 1V. 14.
5 ; It is in matter of power' — as Bp. Sanderson admirably observes—' as it is in mat
ter of learning. They that have but a smattering of scholarship you shall ever observe
to be the forwardest to make ostentation of those few ends they have ; because they fear
there would be little notice taken of their learning, if they should not now show it when
they can. It is even so in this case. Men of base spirit and condition, when they have
gotten the advantage of a little power, conceive that the world would not know what
goodly men they are, if they should not do some act or other, to show forth their power
to the worlo. And then, their minds being too narrow to comprehend any generous
way whereby to do it, they cannot frame to do it any other way than by trampling upon
those that are below them ; and that they do beyond all reason, and without all mercy.'
Sermon on Chap. xxiv. 11, 12. Comp. also on 1 Sam. xii. 3.
6 2 Cor. viii. 9. Phil. ii. 7—11, with Heb. ii. 11, 12. » Ps. lxxii. 6, 12—14.
» Rom. i. 32.
57

450 EXPOSITION OF THE BOOK OF PROVERBS.
because, like themselves, they forsake the laiv, and "cast it behind
them."i « rp^ worj(j iovetn its own."2 Each countenances his
brother in sin.3 Each makes the other's conduct — not the for
saken law — the standard of action. The wicked may possess
some praiseworthy qualities.4 But to praise them ior their wick
edness, identifies us with them. ' It is fearful to sin ; more fearful
to delight in sin ; yet more to defend it.'5
The servants of God maintain the same unity of spirit. They
cannot call sin by smooth names, and gloss over an ungodly
character. If they keep the law, they contend with them that for
sake it. Noah thus contended with the ungodly in his day, con
demning them not merely in word but in life ; and though " a
preacher of righteousness," preached more powerfully by his life
than by his doctrine.6 But this contention must be aggressive.
We must "reprove," as well as separate from, "the unfruitful
works of darkness."7 Our Divine Master's open testimony was the
grand offence.8 So let us plainly show that his enemies are ours ;8
that we hold neutrality in his cause to be treason. For "he that
is not with me is against me."10
Oh ! the appalling recollection of our former influence for evil !
the deadly — perhaps the eternal — injury, which all our subsequent
labors have never been able to undo ! the encouragement, which
our praise of the wicked gave to sin, hardening our companions in
their wickedness ! What would Manasseh have given to have
undone his sin in all its evil consequence upon his son and his
kingdom!11 Intolerable would be the thought of the past, but for
the blood which covers the guilt, while it deepens shame and self-
abhorrence.12 But let it ever be present before us, as our constrain
ing obligation to redeem what has been lost, as far as may be, by
a holy contention against sin, and by the convincing protest of
consistent godliness.13
5. Evil men understand not judgment : but they that seek the Lord understand
all things.
Ignorance and knowledge are here contrasted, and each traced
to their proper source. The Apostle draws the same contrast.
" The natural man receiveth not the things of the Spirit of God.
But he that is spiritual judgeth all things."14 This unity of state
ment is beautiful and instructive. ' The two Testaments, like our
two eyes, mutually enlighten us, and assist each other.'15
i Comp. 1 Sam. xxiii. 21. Neh. vi. 17—19. Ps. x. 3.
2 John xv. 18. Comp. Jer. v. 30, 31. 3 Isa. xii. 6. 4 Luke xvi. 8.
6 Bishop Hall's Works, viii. 36. 6 2 Pet. ii. 5. Heb. xi. 7.
7 Eph. v. 11. Elijah, 1 Kings xviii. 18; Elisha, 2 Kings iii. 5; John, Matt. iii. 7;
xiv. 3, 4. 8 Matt. xv. 10—12. John. vii. 7.
9 Ps. cxxxix. 21, 22. See the rebuke given to a godly king, 2 Chron. xix. 2.
i» Matt. xii. 30.
u 2 Chron. xxxiii. 15 — 17, with 22. 2 Kings xxiii. 26. Mr. Cecil had deep cause to
regret his ineffectual labor to reclaim from infidelity more than one, whom in his days of
rebellion he had plunged into that gulf of ruin.
W Ez. xvi. 63. 13 Phil. ii. 15, 16. 1 Pet. ii. 12; iii. 16. w 1 Cor. ii. 14, 15.
is Serle's Horae Solitaria, vol. i. 565.

EXPOSITION OF THE BOOK OF PROVERBS. 451
Evil men understand not judgment.1 They know not the true
standard of right and wrong, the true way to God, or the end of
God's dealings with them. Their ignorance is wilful2 — " Having
the understanding darkened, because of the blindness of the heart.
Men love darkness rather than light, because their deeds are evil.
They call darkness light, and light darkness."3 The most distin
guished scholar is a very fool in understanding judgment ; and
except he be humbled in the consciousness of his ignorance, and
seek light from above — he will perish in gross darkness.
Nay — sometimes knowledge, no less than ignorance, hinders a
right understanding. Where the knowledge of the truth goes be
fore or beyond the power of it, the mind is often perplexed with
difficulties, which the less intelligent, but more simple, escapes.
When knowledge stands in the stead of faith; when the man rea
sons, instead of submitting to Divine teaching ; knowledge abused
becomes a positive hindrance to a correct understanding.
Pride is indeed a very general cause of ignorance. The source of
light is despised.4 Hence "there is none that under standeth," be
cause ¦' there is none that seeketh after God."5 They that seek the
Lord — babes though they may be in intellect, and ignorant in
worldly things — shall have an accurate understanding of all
things profitable, such as no "natural man" can attain.6 "The
words are plain to him that under standeth, and right to them that
find knowledge."7 Many things, dark to human reason, are sim
plified to humility.8 God s working is the spring of diligence, not
of inertion. Man works, but under the Master-worker. He is free,
but under the free-making Spirit, giving him a will for the service.
Thus while active he is kept dependent.9 He works with deep
er humility, and more assured confidence. i° This is a mystery to
reason. But they that seek the Lord understand it. Practical
experience shows it to them. Again — how dark are the Lord's
ways to man's proud reason ! Hard dispensations ! a world of
sorrow ! But the child of God, seeking to know " the end," under
stands them " all to be mercy and truth."11 Is it not the sharp
trial, to probe the wound ; the bitterness, to wean from the creature
comfort ; the burden, to prove " the patience and faith of the
saints ;" the sifting, to separate the chaff from the wheat ; the fur
nace, to purify the gold ? Thus does seeking the Lord expound
the mysteries of Providence and grace ! We are neither stumbled
by the stones, perplexed by the labyrinths, or " discouraged because
i Ps. lxxxii. 5. Jer. iv. 22. 2 Job xxi. 14.
3 Eph. iv. 18. John iii. 19. Isa. v. 20. 4 Ps. x. 4.
5 Ibid. xiv. 2. Rom. iii. 11. ' Wickedness' — Bp. Taylor justly observes — ' corrupts
a man's reasoning, gives him false principles, and evil measuring of things.' Sermon
before University of Dublin. ' I regard it as a fundamental error in the study of divinity'
— remarks Professor Pranke — ' for any one to persuade himself, that he can study divin
ity properly without the Holy Spirit. As long as he remains in this error, all labor is
lost on him.' Lect. Paroen. p. 184. ' A grain of true faith is more estimable than a mass
of mere historical knowledge.' lb. Idea studiosi in Theologiae
6 Ps. xxv. 9, 12 ; cxix. 98—100, 130. Matt. xi. 25. 7 Chap. viii. 6.
8 Ps. xxv. 14, with Chap. xxiv. 7. 9 Ps. cxix. 4, 5, 8, 10, 32, 173.
m Phil. ii. 12, 13. " James v. 11, with Ps. xxv. 10.

452 EXPOSITION OF THE BOOK OF PROVERBS.
of the length and weariness" of the way. Those who desire the
light shall have it.1 To those who improve it, more shall be given.2
But—' I cannot seek — that is — I cannot pray.' Then do as you
are taught. Let not inability be indolence, but faith. Carry it to
the Lord.3 Remember the help provided for weakness and igno
rance.4 If you cannot pray as you would, pray as you can. De
sire — sincere and supreme — is the heart's real prayer — God's own
work upon the soul.5 Is this manifest ? Wait in the constant use
of the means — Be found in the way.6 " Light is sown ;"7 and the
seed in God's best time will bring the harvest. No one fails to
make progress who is really in earnest. It is a grand mistake to
suppose that some impression must be felt as the warrant to seek.
The only true warrant is the free invitation of the gospel. You
must come — if at all — as a sinner, not as a saint ; as you are, not
as you would be ; now, not waiting for some better time or prepara
tion; seeking your fitness in Christ, not in yourself. If you think
or feel that you cannot seek thus, do not reason or despond about
it. Ask for Divine teaching to understand, and Divine grace to
follow, the light vouchsafed. No depth of learning, no extraordi
nary inspiration, is needed. " Ye have an unction from the Holy
One, and ye know all things."3 The heart is given as well as the
mind. "The senses are exercised to discern' between good and
evil."9 All this light, because the creative word has been given
anew — "Let there be light; and there was light."10 Are Chris
tians then to be despised as fools ? They are the most intelligent
people in this world. Fixed at wisdom's gate, their religion is Di
vine wisdom, and "wisdom is justified of her children."11
6. Better is the poor that waiketh in his uprightness, than he that is perverse in
. his waijs, though he be rich.
This proverb is repeated12 for its valuable instruction. One part
of the comparison, which before had been implied, is here ex
pressed — though he be rich. Before he was described as perverse
in his lips. A deeper trait of character is here given — perverse in
his ways — or his principles. This is one of those paradoxes, that
sometimes stumble the feet even of God's children. ,3 A man may
walk in his uprightness, and yet be poor. He may be perverse
in his ways and be rich. And yet the poor man, with all his
external disadvantages, is really better — more honorable — more
happy — more useful than the rich, with all his earthly splendor.
i John vii. 17. 2 Matt. xiii. 12; xxv. 29.
3 Luke xi. 2. 4 R0m. viii. 26.
6 Ps. xxxviii. 9. Isa. xxvi. 8, 9. See Homer's fine description of ' Prayers the
daughters of Jove' — perhaps the most remarkable view to be found in Heathen literature
as Cowper in his Notes writes — well worthy of observation, considering where it is
found. II. I. 502—514.
6 Isa. Ixiv. 5. 7 Ps. xcvii. 11. 8 1 John ii. 20.
8 Heb. v. 14. ¦» Gen. i. 3. 2 Cor. iv. 6.
u Luke vii. 35. Prov, viii. 34. Comp. Wisd. vi. 11 — 16.
12 Chap. xix. 1. 'A poor man walking in truth is better than the rich man of a lie.'
LXX. Chap. xix. 22. 13 Ps. lxxiii. 2—16

EXPOSITION OF THE BOOK OF PROVERBS. 453
And to come to a solid scriptural decision on this point is of great
practical moment. For if we are dazzled with the glitter of this
woild's glory, we shall reverse the golden rule -,1 and " seek" first
the world as our grand object, and " the kingdom of God" — the in
terests of the soul — the stake of eternity — will occupy only the se
cond place — that is — virtually will be thrust out.
Calculate — whether this is not a just balance — however counter it
may be to common opinion. Dishonesty is the besetting tempta
tion of the poor.2 Yet, in despite of this temptation, does he walk
in his uprightness. Is there not a .glory around his poverty in
finitely beyond the vain show of this world ? The rich man is
perverse in his ways. He is " a double-minded man" — endea
voring to walk in two ways ;3 — outwardly following godliness, in
wardly deceit ; pretending to one way, walking in another — Who
can trust him ?
So far then as concerns character, the comparison holds good,
in favor of the poor. Now — as regards condition. Who would
not prefer the lot of Elijah, subsisting upon his barrel of meal, to
Ahab in all the pomp and glory of his throne?4 Who does not
see a dignity in Paul standing at the bar, such as throws the world
ly rank of his judges into utter insignificance?5
But the truth is of general application. Outward superiority only
affects our state before God, as increasing our responsibility, in pro
portion to our advantages and talents.6 And how many will wish,
that ('¦ y had lived and died in, obscure poverty, with " a conscience
void i.i offence toward God and toward man"7 — rather than had
riches committed to them — only in the perverseness of their ways
to embolden them to sin with a high hand against God and their
own souls !
7. Whoso keepeth the law is a icise son : but he that is a companion of riotous
men shameth his father.
Keeping the law is national wisdom and honor.8 Invaluable is
that training, which leads young persons, under the Lord's bless
ing, to this happy choice. Such are manifestly taught of God, and
guided by his Spirit into true wisdom.9 For suppose a son of pol
ished manners and inteilectual endowments, yet without right
principle ; or one of moderate ability — in an humble walk of life,
yet deeply imbued with practical godliness — could we hesitate
which was the wise son10 — bringing honor to his father's name ?
Yet how often is shame instead of honor, the father's bitter exer
cise ! For how is his name blotted, when the depraved son — bent
upon his own gratification — chooses the companionship of the un
godly, and shortly becomes one with them !u Young man ! in thy
i Matt. vi. 33. 2 Chap. xxx. 9.
3 Heb. Jam. i. 8. "1 Kings xvii. 13—15, with xxi. 1—4, 19.
5 Acts xxiv. 24—26 ; xxvi. 27—29. 2 Tim. iv. 16, 17. 6 Luke xii. 48.
7 Acts xxiv. 16. s Deut. iv. 6. 8 Isa. lvi. 4 — 6.
1° Chap, xxvii. 11.
u Chap. xix. 26 ; xxiii. 19—22 ; xxix. 3, 15. Luke xv. 13, 30.

454 EXPOSITION OF THE BOOK OP PROVERBS.
noisy mirth hast thou found solid enduring peace I1 Let the man
of God direct you in the " cleansing thy way, by taking heed there
to according to the word."2 Let his choice be thine—" I am a
companion" — not of riotous persons — but — " of all them that fear
thee, and of them that keep thy precepts."3 Meet the enticements
of thy former companions with his decided protest — " depart from
me, ye evil doers ; I will keep the commandments of my God."4
Here is honor to thy father— happiness to thyself — usefulness to
the Church — -meekness for heaven.
Parents ! Do we shrink from this overwhelming shame 7 Let
us more diligently — more prayerfully, cultivate that wise and holy
training of our children, which is God's appointed ordinance ; and
which — however long, pr severely he may try our faith — he will
not fail to honor in his own best time.5
8. He that by usury and unjust gain increaseth his substance, he shall gather it
for him that will pity the poor.
What a deadly curse is it to be under the spell of covetousness !
Every thing that is " honest, just, pure, lovely, and of good re
port," is sacrificed to this idolatrous principle. No laws can bind
it. God had fenced in the rights of his poor people with solemn
and plain obligations.6 And he will not suffer they- rights to be
lightly regarded. " I know" — saith the man of God — " that the
Lord will maintain the cause of the afflicted, and the right of the
poor."7 As a God of equity, often does he make selfishness to
punish itself, and even to turn to the advantage of the oppressed.8
Ill-gotten gains are a dangerous and uncertain possession.3 A man
labors for himself, and his harvest, falls into better hands ; ' not
intending anything of himself; but it is so done through God's
secret Providence.'10 In this, as in every view, godliness "has the
promise of the life that now is."11 It brings "the great gain of
contentment,"12 and restrains those inordinate desires for wealth,
which ruin all right principles, and " drown men in destruction and
perdition.''13 " A man's life consisteth not in the abundance of the
things which he possesseth."14 Why should we seek to increase
our substance by unjust gain, when we have our Father's promise
— " All things shall be added to you"15 —yea when his Divine pow
er hath given all things pertaining unto life and godliness?16
9. He that turneth away his ear from hearing the law, even his prayer shall be
abomination. Awful is it, that there should be such a rebel. Yet thus do the
ungodly, while they take God's covenant into their mouth, " hate
instruction, and cast his words behind them."17 Nay even in his
i Chap. xiv. 13. Ecc. ii. 2 ; vii. 6. 2 Ps. cxix. 9, 11. 3 lb. ver. 63.
4 Ibid. ver. 1 15. 5 Chap. xxii. 6.
6 Ex. xxii. 24. Lev. xxv. 36. Deut. xxiii. 19, 20. Ez. xviii. 13.
7 Ps. cxl. 12. 8 Chap. xiii. 22. Job xxvii. 13, 16, 17.
8 Chap. x. 2; xiii. 11; xxi. 6. i° Diodati. Eccl. ii. 26. » 1 Tim. iv. 8.
12 Ibid. vi. 6. 13 Ibid. ver. 9 ; chap. xxi. 7. u Luke xii. 15.
is Matt. vi. 33. m 2 Pet. i. 3. w Ps. 1. 16, 17.

EXPOSITION OF THE BOOK OF PROVERBS. 455
church will " they come before him as the people come, and sit be
fore him as his people ; they hear his words but they will not do
them."i If the subject thus turneth away his ear from hearing
the law of his Sovereign, every prayer that, he may present in
time of distress his Lord will regard as an abomination.2 'Great
reason that God shall refuse to hear him, who refuseth to hear
God.'3 And what if his language now — " Depart from me" —
should be taken out of his mouth at the great day, as the seal of
his everlasting doom !4
A strange contradiction, that this open rejection of God should
be connected with any form or semblance of religion ! And yet
often would the self-deceiver compensate for the disobedience of a
plain command by the performance of some external duty. Israel
presented " the multitude of sacrifices" as a price for the neglect of
practical obligations. " Vain oblations ! Incense that was abomina
tion !"5 Praying at home is made an excuse for turning away
from hearing the law in God's own house. Such prayer is
solemnly declared to be abomination. The law of charity and
even of bounden duty is evaded, to maintain a profession of godli
ness,6 hateful in His eyes, who will bring to open shame every
hypocritical service. Does God trifle with man? Assuredly he
will not suffer man thus to trifle with him.
Be it ever remembered — that godliness is God's whole worship
and service ; that " the wisdom from above is without partiality,
and without hypocrisy ;"7 that to extol one ordinance at the ex-
pence of another — to decry preaching for the sake of commending
prayer — is proof alike of a false judgment and an unsound heart.
To reject any Divine ordinance is proud will-worship ; a plain
proof, that the privilege has never been enjoyed. For no beggar
would slight the door where he had been used to receive his blessing.
O my God ! let me lie in thine own bosom, or at thy feet, that my
will may be lost in thine, and my happiness found in a whole
hearted devotedness to thyself!
10. Whoso causeth the righteous to go astray in an evil way, he shall fall him
self into his own pit ; but the upright shall have good things in possession.
To delight in the enticing of sinners in an evil way, is the very
image and character of the tempter. But the chief delight — the
main effort — is to cause the righteous to go astray. No rejoicing
is so great, as when " a standard-bearer fainteth." Because, while
it shows the seducer's enmity to the truth, it countenances him in
his sin. Yet how transient is his joy ! Success is his ruin. By
the retributive justice of God, he often falls into his own pit.3
The snare of Balaam for the people of God ended in his own
ruin.9 The malice of Satan and his emissaries, however, sets out the
i Ez. xxxiii. 31, 32. 2 Chap. i. 28, 29. Zech. vii 11—13.
a Bp. Reynolds on Hos. xiv. 8. 4 J0b xxi. 14; xxii. 17, with Matt. xxv. 4.
5 Isa. i. 11—15. Comp. Ps. Ixvi. 17. 6 Matt xv. 5—9. ' Jam. iii. 17.
3 Chap. xxvi. 27. Comp. Job xii. 16. 9 Rev. ii. 14. Num. xxxi. 15, 16, with 8.

456 EXPOSITION OF THE BOOK OF PROVERBS.
faithfulness of our Almighty Keeper — "Thou preparest a table for
us in the presence of our enemies,"! who gnash their teeth at the
sight. Even if they succeed for a while in leading the righteous
astray, recovering mercy is in store for them ;2 and the upright,
brought out of the snare in deep humiliation — instead of the evil
meditated against them — have good things in possession. What
good things they are, " eye hath not seen, nor hath ear heard,
neither hath it entered into the heart of man."3 And if we have
good things in jtossession, much more have we in reversion " an
inheritance undefiled, unfading," of which none can spoil us.4
" Who shall separate us from our Father's love ? Neither life, nor
death ; neither earth, nor hell."5
11. The rich man is wise in his own conceit; but the poor that hath understand
ing searcheth him out.
To be truly wise, and wise in our own conceit, are two things often
confounded, but essentially opposite. Riches do not always bring
wisdom;6 though the rich man often pretends to wisdom, and
ascribes his success to his own sagacity. Obviously he has many
advantages above the poor in leisure and opportunities of instruc
tion. Yet on the other hand, worldly elevation operates unfavora
bly. He is shut out from many opportunities of Christian instruc
tion. The atmosphere of flattery clouds that faculty of self-know
ledge, which is the basis of true wisdom. And how natural is it to
think himself as wise, as his flatterers represent him ; as much
above his neighbors in understanding, as in station ! Hence he
becomes dogmatical in over-weening conceit ; fond every way of
displaying his fancied superiority. Yet, as in the case of Naaman's
servants,7 the intelligent good understanding of a poor man may
search him out, and see through this false gloss. Specially, when
endued with a measure of spiritual understanding, the poor man
may expose his superior to just inortihcation.8 Indeed the uni
verse possesses not a more dignified character than the poor wise
man. Did not the Lord incarnate honor this station supremely, by
taking it on himself?9 To walk in his footsteps — in his spirit — is
wisdom, honor, and happiness, infinitely beyond what this poor
world of vanity can afford.
12. When righteous men do rejoice, there is great glory: but when the wicked
rise, a man is hidden.
" We are made" — said a righteous man " as the filth of the
earth, and are the offscouring of all things unto this day."10 Yet
these are the men who " bear up the pillars of the state."11 Wh.en
therefore they rejoice— when they are raised to honor — there is
great glory.12 The whole kingdom feels more or less the influence
of this national blessing. Godliness is countenanced. Men are
i Ps. xxiii. 5. 2 lb. ver. 3. Luke xxii. 31, 32. 3 1 Cor. ii. 9.
4 1 Pet. i. 4. 6 Rom. viii. 35, 38, 39. 6 Job. xxxii. 9.
7 2 Kings v. 13. 6 John ix. 30—34. 8 2 Cor. viii. 9. Phil. ii. 7.
1° 1 Cor. iv. 13. ii Ps. lxxv. 3. U Chap. xi. 10, 11 ; xxix. 2.

EXPOSITION OF THE BOOK OF PROVERBS. 457
protected in the free exercise of their religion. " When Mordecai
went out from the presence in the king's royal apparel, the city of
Shushan rejoiced, and were glad. " The Jews had light, and glad
ness, and joy, and honor ; in every province a feast, and a good
day."i rpjjg same result is seen in the experience of the Church.
When the Churches had rest "from the fiery trial," they were edi
fied, and walked in the fear of the Lord, and in the comfort of the
Holy Ghost."2 And what glory so great, as this sunshine of the
enjoyment of their God !
But when the wicked rise to honor, how is this glory eclipsed !
The people of God are " drawn into corners," silenced, hidden.3
The light of upwards of an hundred prophets, and even of Elijah
himself, was hidden for a while under the tyranny of Ahab.4 And
in every age the power of the wicked, especially under a despotic
rule, hides much valuable influence. Yet it is hidden only to the
eye of sense. For of those who " wander about in sheep-skins and
goat skins, in deserts, and caves of the earth" — what greater glory
could we give than their Divine inscription — " Of whom the world
was not worthy !"5
13. He that covereth his sins shall not prosper: but whoso confesseth and for
saketh them shall have mercy.
God and man each cover sin ; God, in free unbounded grace ;6
man, in shame and hypocrisy. The sinners here contrasted are
chargeable with the same guilt. But how opposite are the reme
dies adopted, and their several results ! The contrast is not between
great sins and small, but between sins covered, and sins confessed
and forsaken. Who covereth the smallest sin, shall not prosper.
Who confesseth and forsaketh the greatest, shall find mercy.
"Love covereth" our neighbor's sins;7 pride our own. The proud
sinner naturally wishes to be thought better than he is. His sin
must have some cover.8 He must at least give it a good name.9
He would cover it, if possible, from himself ; putting itout of mind ;
banishing all serious thoughts ; stifling conviction ; and then trying
to persuade himself that he is happy. To escape evil consequences,
a lie is resorted to.10 Or if the facts are too plain to be denied ;
' the worst part is unfounded. We were not in it so much as our
neighbor.' Ignorance ; good, or at least not bad, intentions ; cus
tom ; necessity ; strong temptation ; sudden surprisal ; the first
offence ; constitutional infirmity ; even the decrees of God, u one or
i Esth. viii. 15—17. 2 Acts ix. 31. 3 Verse 28.
4 1 Kings xvii. 2, 3 ; xviii. 4 ; xix. 1—6. 5 Heb. xi. 37, 38. Comp. Rev. xii. 6.
8 Isa. xliii. 25 ; xliv. 22. 7 Chap. x. 12.
8 Cicero stamps confession of wickedness as disgraceful and dangerous (turpis et peri-
culos.a Contr. Verrem. Lib. iii.) Thus does Heathen morality develope the pride of
native depravity. 9 Isa. v. 20.
i° Cain, Gen. iv. 9; Rachel, xxxi. 34, 35; Joseph's brethren, xxxvii. 31 — 35; David,
2 Sam. xi. 15, 25 : the adulteress, chap. xxx. 20. Comp. Jer. ii. 23; Peter, Matt. xxvi.
69; Ananias and Sapphira, Acts v. 1 — 8. Is not this a saddening propensity in chil
dren 1 The first offence may be trifling. But the fear of punishment induces a. lie.
Another lie is necessary to cover the first. Every step adds to sin.
ii Jer vii. 10. Comp. Calv. Instit. B. iii. c. xxiii. § 12 — 14.
58

458 EXPOSITION OF THE BOOK OF PROVERBS.
more are pleaded in palliation. Or to save our honor — rather our
pride— the blame must be shifted on another j1 it may be even upon
God himself2 — more commonly — -on the devil.3 Or some compen
sation is a cover, paying for sin by some supposed good deeds ;4 as
if, by balancing good and evil respectively against each other, some
preponderance in our favor might be brought out. But all these
fig-leaf coverings5 for man's nakedness only show his determination
to hold his sin, and his pride of heart, which would rather hide it
from God himself, than submit to receive free mercy as a self-con
demned sinner.
These attempts, however, to cover sin shall not prosper. The
voice of an offended God summoned Adam from his hiding-place to
receive his sentence.6 "The voice of Abel's blood cried from the
ground ;" and the murderer became " a fugitive and a vagabond in
the earth."7 Conscience lashed Joseph's brethren with the sin of
bye-gone days.8 Saul's covering his sin cost him his kingdom.9
" The leprosy of Naaman clave to Gehazi and his seed for ever."10
The proud accusers of their fellow-sinner were " convicted by
their own conscience.11 "There is no darkness, nor shadow of
death, where the workers of iniquity may hide themselves."12
Their darkest deed is wrought in the open face of an all-seeing
God, and " set in the light of his countenance,"13 to " be proclaimed
upon the house-tops" before the assembled world.14
This unsuccessful attempt to cover sin, while it adds to the
guilt,15 is fraught with misery.16 The love of sin struggles with
the power of conscience. The door of access to God is barred.17
Christian confidence is clouded ;18 and, unless Sovereign mercy in
terpose, it must end in the sting of " the never-dying worm." The
covering of the disease precludes the possibility of the cure. Only
the penitent confessor can be the pardoned sinner.
Long indeed is the struggle, ere every false cover is cut off; ere
the heartless general confession — ' We are all sinners,' — is ex
changed for the deep-felt personal acknowledgment, " giving glory
to God. Thus and thus have I done. Behold ! I am vile, What
shall I answer thee? I will lay mine hand upon my mouth."19
But glorious is the Divine victory over pride and sullenness, when
this first act of repentance — this first step of return20 is heartily ac
complished. God needs not confession for his own information.
But he demands it for our good. It brings no claim on his mercy.
But it is a meetness for the reception of it. Christ has fully satis
fied the claims of justice. But the claims must be acknowledged
i Adam and Eve, Gen. iii. 12, 13. Comp. Job xxxi. 33; Aaron, Ex. xxxii. 21 — 24;
Saul, 1 Sam. xv. 20, 21 ; Pilate, Matt, xxvii. 24—26.
2 Gen. iii. 12, ut supra. Comp. Jam. i. 13, 14. 3 Gen. iii. 13.
4 Mic. vi. 6, 7. Luke xx. 47. 6 Gen. iii. 7. 6 lb. verses 9—11.
7 lb. iv. 10—12. 8 lb. xiii. 21. 9 1 Sam. xv. 21—23.
i° 2 Kings v. 27. » John viii. 9.
i2 Job xxxiv. 22, with xxiv. 14, 15. l3 lb. xxxiv. 21. Ps. xi. 8.
14 Luke xii. 2, 3. Comp. Eccl. xii. 14. 1 Cor. iv. 5. i5 Isa. xxx. 1.
" lb. xxviii. 20. " Ps. lxvi. 17. m lb. xxxii. 3, 4.
19 Jos. vii. 19, 20. Job xl. 4. Comp. Jer. viii. 6. 2» Luke xv. 17, 18.

EXPOSITION OP THE BOOK OF PROVERBS. 459
in the humble acceptance of the benefit. The mercy is ready ;
but the sinner must sue it out — " Only acknowledge thine iniqui
ty."! Our yearning Father is " waiting" for this moment, " that
he may be gracious."2 There is no further keeping of anger — he
shall have mercy — instant reconciliation.3 Words may be few,
while the heart is full. With David it was but a single sentence ;
but the closest workings of his heart witnessed to the enlargement
and ingenuousness of his sorrow.4 Thus man confesses the debt ;
God crosses it out from his book ; apd sweet is the penitent's
song — " Blessed is he, whose sin is covered."5
But we must not overlook the distinctive feature of this confes
sion. It is not that of Pharaoh, extorted on the rack ;6 or of Saul
and Judas,7 the stinging of remorse ; or of the Pharisees and Sad-
ducees,8 mere formal profession ; or of the harlots,9 a cover for sin.
Penitent faith confesses in the act of laying the hand upon the
great sacrifice;!0 and hence draws strength of purpose to forsake
all, that has been here confessed. For while the hypocrite con
fesses without forsaking,11 the hearty forsaking is here the best
proof of the sincere confessing.
And this first act of the penitent is matured into the daily habit
of the saint. The further we advance, the deeper will be the tone
of confession.12 The moment sin is seen to be sin, let it be laid
on the Surety's Head. Every moment of unconfessed sin adds to
its burden and guilt. The thought of a nature estranged from
God ; a heart full of corruption ; sins of youth and age ; before
and after conversion; against light and conviction, knowledge- and
love ; the sins of our very confessions — their defilement, coldness,
and too often self-righteous tendency — all supplies abundant ma
terial for abasing acknowledgment. Plead the greatness — not the
smallness — of our sin.13 Never deem any sin so trifling, as not to
need the immediate application of the blood of atonement. Gen
uine conviction will give us no rest, until by the believing appre
hension of this remedy the peace of God is firmly fixed in the
conscience. As Bunyan so accurately pictured — not at the wicket-
gate, but at the sight of the cross — did the Christian find the grave
of sin.
This evangelical humiliation lays the only solid ground for prac
tical godliness. It is a sorrow full of joy, and not less full of ho
liness. No Achan will be reserved;!4 no Agag spared ;15 no right
hand or right eye favored.!6 jt wjpl not De « tjje unclean spirit going
i Jer. iii. 12, 13. 2 Luke xv. 20. Isa. xxx. 18, with Hos. v. 15.
3 Ps. xxxii. 5. Comp. similar examples, 2 Chron. xxxiii. 12, 13 ; Jer. xxxi. 18 — 20;
Jon. iii. 5 — 10; Luke xv. 21 — 24; xxiii. 40 — 43. See also the promises, Lev. xxvi. 40
—42; 2 Chron. vii. 14; Job xxxiii. 27, 28; Isa.i. 16— 18; lv.7; Ez. xviii. 21, 22; Uohni.9.
4 2 Sam. xii. 13, with Ps. Ii. See also his tender dread of covering sin. Ps. cxxxix.
1 23 24.
5 Ps. xxxii. 1. 6 Ex. ix. 27, 34.
7 1 Sam. xxiv. 16, 17; xxvi. 3, 4. Matt, xxvii. 4, 5. 8 Matt. iii. 6—9.
3 Chap. vii. 14. i° Lev. xvi. 21. n Pharaoh and Saul, ut supra.
12 Job xl. 4; xiii. 6. Ez. xvi. 63.
13 Ps. xxv. 11, with Luke xviii. 11. Comp. Isa. xliii. 24 — 26. 14 Jos. vii. 1.
15 1 Sam. xv. 20. ls Mark vi. 17—20; ix. 43—48.

460 EXPOSITION OF THE BOOK OF PROVERBS.
out, and returning to his house with sevenfold influence ;"! or the
man who leaves his home, but forsakes it not — all his heart and
joy being still there. Here the forsaking will be without the
thought of returning ; yea, with the fixed determination never to
return.2 It will not be the exchange of one path in the broad road
for another more attractive; but the relinquishment of the whole
road with all its bye-paths. The inner principles as well as the
outer walk — " the unrighteous thoughts," no less than " the wicked
ways" will he forsake3 heartily and for ever.
14. Happy is the man that feareih alway : but he that hardeneth his heart shall
fall into mischief.
This Proverb "fitly follows the last. Confession precedes, godly
fear follows, the reception of mercy, as the end for which it is
given,4 and the proof of its reception. It implies no uncertainty of
our safety ; but, by guarding us against fresh wounds of con
science, it more firmly maintains our confidence. We may believe
and rejoice in the Lord as " our Sun ;" and yet we would fear him
alway as " a consuming fire."6 And this fear is our security.6
We may here profitably glance at some Christian paradoxes.
How is happiness to be found in constant fear 7 Is fear to be
the atmosphere or the spirit of a child of God ? The " fear which
hath torment is cast out by love." For where " love makes per
fect," there can be no unquiet rollings or doublings of heart.7 But
godly fear preserves the sunshine, and seals our special acceptance.8
We walk with our Father in holy watchfulness and peace. Again
— We readily receive of the happiness of trust.3 How do we link
with it the happiness of fear ? So far from being contrary to faith,
it is a component part of it, or at least its inseparable adjunct ;¦• the
discipline, that preserves it from presumption. Faith without fear
is self-confidence and self-delusion. Nay — the assurance of our
" standing by faith" is balanced by an instant and most needful
exercise oi fear.11 Who grasped a more triumphant confidence
than Paul? Yet, without presuming upon a long and consistent
profession, self-distrust, watchfulness and diligence established his
confidence.12 ' If there is truth in his assurance, not sin itself can
disappoint him, it is true. But it is no less true, that if he do not
fear to sin, there is no truth in his assurance.'13 Instead of being
afraid to mix faith and fear, dread their separation. Again — the
righteous is bold as a lion ; 14 yet he feareth alway. But, Christian
courage, though opposed to slavish, forms the very essence of godly,
fear. The three confessors, bold before the Babylonish autocrat,
i Matt. xii. 43, 44. 2 Job xxxiv. 32. 3 Isa. lv. 7. 4 Ps. cxxx. 4.
6 lb. lxxxiv. 1 1, with Heb. xii. 28, 29. 6 Hab. iii. 16. 7 1 John iv. 18.
8 Isa. Ixvi. 2. 9 Chap. xvi. 20. i° Heb. xi. 7.
ii Rom. xi. 20. « lb. viii. 33—39, with 1 Cor. x. 27.
13 Leighton on 1 Pet. i. 17. The Romanists — and how many Roman Protestants
with them ! — have no other idea of fear, than as excluding the certainty of acceptance ;
whereas its true influence is not fluctuation in doubt, but carefulness in preservation.
" Ver. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 461
yet so feared to offend against God, that " the burning fiery fur
nace" was the better alternative in their eyes.1
Thus is holy fear every way identified with happiness. It is a
fear of reverence, not of bondage ; of caution, not of distrust ; of
diligence, not of despondency. In proportion as we are raised
above tormenting fear, we cherish a deep reverence of the majesty
and holiness of God, a child-like fear of displeasure, a jealousy over
our motives, desires, and the risings of our evil propensities, and an
abhorrence and shrinking, not only from sin, but from the tempta
tions and occasions of sin. Well does the Christian know the value
of this conservative principle — as far removed front legality, as
from presumption. One, whose mournful experience gives addi
tional weight to his words, warns us, as "sojourners" in a world of
evil, and with hearts so often betraying our steps, to " pass our
time in fear''2 If we be surely, we are " scarcely, saved."3
Though there be no uncertainty in the end, there is appalling
difficulty in the way — "Let him that thinketh he standeth, take
heed lest he fall."4 The man who stands in his own security,
requires the caution more than any. Suspect a snake in every
path — a snare in every creature. "Feed with fear."5 "Rejoice
with trembling." Yea, "work out your whole salvation with fear
and trembling."6 Live in constant dread of yourself.
This godly fear proves self-knowledge, preserves from self-confi
dence, produces self-distrust. In wariness against a fall we are
most likely to stand. If weakness be our frailty, the consciousness
of it is our strength. "When 1 am weak, then am I strong."7
The importance of this principle will be seen by the contrast
with its opposite. Fear keeps the heart tender, and the soul safe.
Security and presumption harden the sinner, and he falls into mis
chief Pharaoh's hardness of heart and its consequence, were but
the bravery and ruin of the devil.8 When David's self-indulgence
and carelessness had swept away his tenderness, fearfully did he
fall into mischief9 The latter history of his wise son reads the
same awful warning.10 Peter's fearlessness — though the fruit of igno
rance, rather than of wilfulness — brought him to the very brink of
destruction.11 A deep sensibility of sin is a special mercy. To think what it is
— what it may be — that — indulged only in thought — if the Lord
restrain not — it will end in apostacy-— Oh ! dare we trifle with it?
The man, who presumes upon it, as too harmless for eternal pun
ishment, and promises himself peace in the way of his own heart —
a voice from heaven could scarcely describe the tremendous horrors
of his case ! Every word of God is a thunderbolt levelled at him.'2
Scarcely less pitiable is the man, who makes light of his eternal
state ; living without prayer ; so much better in his own eyes than
i Dan. iii. 16—18. Comp. vi. 10. Gen. xxxix. 9. Neh. v. 15.
s 1 Pet. i. 17. 3 lb. iv. 18. « Cor. x. 12.
5 Contrast Jude 12. 6 Ps. ii. 11. Phil. ii. 12. 7 2 Cor. xii. 9, 10.
8 Ex. xiv. 5—8, 23. 9 2 Sam. xi. 2. i» 1 Kings xi. 1—11.
ii Matt. xxvi. 33—35, 41, 74. !2 Chap. xxix. 1. Deut. xxix. 19, 20.

462 EXPOSITION OF THE BOOK OF PROVERBS.
his more ungodly neighbors ; and fully satisfied with a mere ex
ternal preparation for eternity. Forget not — Christian Professor —
we may be strong in confidence, only because we are sleeping in
delusion, or hardened in insensibility. ' From' all the mischief of
self-ignorance and 'hardness of heart, Good Lord, deliver us !u
15. As a roaring lion, and a ranging bear; so is a wicked ruler over the poor
people. 16. The prince that wanleth understanding is also a great oppressor; but
he that hateth covetousness shall prolong his days.
A godly ruler is to a land the clear sunshine of an unclouded
morning ; the fruitfulness of the springing grass after the rain.2
But such a curse is a wicked ruler, that we might as well live
among the savage wild beasts of the forest. The lion roaring for
the prey, and the bear ranging3 in hunger — the terror of their
weaker race — are apt emblems of this tyrant over the poor people.4
'No sentiment of pity softens his bosom. No principle of justice re
gulates his conduct ; complaint only provokes further exactions.
Resistance kindles his unfeeling heart into savage fury. Poor and
miserable indeed are the people, whom Divine anger has placed
under his misrule.'5
His oppression shows a want of understanding.6 His foolish
choice of wicked ministers alienates the affections of the people,
probably to the shortening of his rule.7 A considerate ruler — hating
covetousness,3 and living only for the good of his people — shall
usually prolong his days. ' He may hope to reign long and hap
pily, having his throne erected in the hearts of his subjects.'9
What need then have rulers to seek for understanding, that
they may rule as the fathers of their people!10 And what cause
have we to bless God for our mild and happy government, preserved
as we are from wicked despots," who would not stop at any tyranny
that would subserve their selfish purposes ! i2
17. A man that doeth violence to the blood of any person shall flee to the pit ; let
no man stay him.
The first law against the murderer must not be broken down.
Like the law of the Sabbath — though confirmed by the Levitical
code — it was in force from the beginning. The reason given for it
i Litany. 2 2 Sam. xxiii. 3. 4.
3 The name seems to be given from his growling noise when hungry.
1 Nee vespertinus circumgem.it ursus ovili.' Hor. Epod. xvi. 51.
4 Chap. xxix. 2. Ez. xix. 2. Zeph. iii. 3. 2 Tim. iv. 17.
5 Paxton's Nat. Hist, of Script, p. 333. Comp. 1 Kings xxi. 1 — 7. Neh. v. 15.
Eccl. iv. 1. Amos iv. 1. Mic. iii. 1 — 3.
6 Isa. iii. 12. 7 1 Kings xii. 12—19. 3 Ex. xviii. 21.
9 Scott. i» 1 Kings iii. 6—9. " 1 Sam. xxii. 17—19. Dan. iii. 6, 19.
12 Of Tyndal's celebrated work — ' The obedience of a Christian Man' — Henry VIII.
declared — ' This book is for me, and for all kings to read.' He probably only adverted to
those parts, that he might turn to accredit his own selfish rapacity. Well would it have
been, had he pondered such important instruction as — ' The king is but a servant to exe
cute the law of God, and not to rule after his own imagination.1 He is brought to the
throne — ' to minister unto, and to serve his brethren, and must not think that his subjects
were made to minister unto his lusts.'

EXPOSITION OF THE BOOK OF PROVERBS. 463
proves its universal obligation.1 It is therefore miscalled philan
thropy, that protests against all capital punishments. Shall man
pretend to be more pitiful than God? Pity is misplaced here.2
The heathen judged this awful transgressor to be under the Divine
vengeance.3 God himself deemed the land to be defiled by this
guilt.4 The murderer therefore of his brother is his own murderer.
He shall flee to the pit, hurried thither by his own horror of
conscience,5 by the sword of justice,6 or by the certain judgment of
God.7 Let no man stay him. Let God's Law take its course.
Yet we must not cast off his soul. Visiting the condemned cell
is a special exercise of mercy. While we bow to the stern justice
of the great law-giver ; joyous indeed it is to bring to the sinner un
der the sentence of the law, the free forgiveness of the Gospel ;
not as annulling his sin, but showing the over -abounding of grace
beyond the abounding of sin.8
18. Whoso walketh uprightly shall be saved : but he that is perverse in his ways
shall fall at once.
This contrast has been lately drawn.9 Indeed the Proverb itself
in substance has been already given. The " security of the up
right," before marked, is here included in his salvation. The
hypocrite's "known" ruin10 is here set out as complete — at once.11
This upright walk is Christian perfection — "walking before
God."12 There is no need for Jacob's vision13 to realize his presence.
"Faith seeth him that is invisible."14 This life may seem to miss
much temporal advantage. But what — if the upright he not rich,
honorable, esteemed? He is saved. This one blessing includes
all. It is the substance of time and of eternity. All besides is
shadow and vanity. To dwell in the presence of God ;15 in the
sunshine of his countenance;16 in the light and gladness of his
joy ;17 and at length in his unclouded glory18 — such is the hope —
the salvation of the upright.19 Christian! would you part with
this portion — this hope — for kingdoms? What earthly comforts
can be a substitute for it? This supplies the place of all. Any
want of uprightness will bring the child of God under the rod.
But he that is perverse in his way will fall at once. None of his
many shifts shall prosper.20 His double ways, his vain attempt to
"serve two masters,"21 only bring him to shame — What need have
I, in the highest walk of conscious integrity, still to cry — " Redeem
me, and be merciful unto me."22
19. He that tillelh his land shall have plenty of bread : but he that foiloweth af
ter vain persons shall have poverty enough.
i Gen. ix. 6. 2 Deut. xix. 11—13. Comp. Num. xxxv. 31.
3 Acts xxviii. 4. 4 Num. xxxv. 30 — 34. 5 Matt, xxvii. 4, 5.
8 1 Kings ii. 28—34, with Ex. xxi. 14. 2 Kings xi. 1—16 ; xv. 10—30.
7 1 Kings xxi. 19 ; xxii. 38. 2 Kings xi. 33—37. 8 Rom. v. 20.
9 Verse 6. w Chap. x. 7. " Chap. xxiv. 16; xxix. i. Nah. i. 9.
12 Gen xvii. 1. 13 lb. xxviii. 17. ll Heb. xi. 1, 27.
15 Ps. cxl. 13. 16 lb. xi. 7. 17 lb. xcvii. 11.
is lb. xv. 1, 2. Rev. xiv. 5. 19 lb. cxxv. 4. 20 lb. ver. 5.
21 Matt. vi. 24. 22 Ps. xxvi. 11.

464 EXPOSITION OF THE BOOK OF PROVERBS.
This Proverb also has been given before.1 Such memories and
hearts as ours need " line upon line"2 in the enforcement of practi
cal obligation. If labor be a penal ordinance,3 such a blessing is
included in it, that its removal would diminish our most substantial
source of happiness. Man was not born to be a stone, without
energy ; or a machine, to be moved by mere passive force. Our
true happiness is active dependence. Habits of diligence are the
means of working it out fruitfully. The earth "bringeth forth of
itself only thorns and thistles." But he that tilleth his land shall
have plenty of bread.4 The blessing comes — not by miracle, to
encourage sloth ; but in the use of means, to stimulate exertion.
The contrast to this plenty of bread is poverty enough. The
prodigal is a warning beacon. " In his father's house"-— -doubtless
engaged in active exercise — " there was bread enough, and to
spare." When in his waywardness he left his plenty, and followed
after vain persons — soon he found poverty enough — " I perish with
hunger."5 Idleness is a sin against God, against our neighbor,
against ourselves. " Not slothful in business ; fervent in spirit ;
serving the Lord"6 — is the rule of prosperity in this world's concerns;
much more in the momentous concerns of eternity.
20. A faithful man shall abound with blessings : but he that maketh haste to be
rich shall not be innocent, (unpunished, Marg.;
The study of the contrast shows the definite meaning of the
terms. A faithful manis opposed — not to the rich, but — mark the
careful accuracy — to him that hasteth to be rich. A man may be
rich by the blessing of God.7 He hasteth to be rich by his own
covetousness.3 He may be rich, and yet faithful. He hasteth to
be rich at the expense oi faithfulness.9 The faithful man makes
no loud profession. But he bears to be looked at, even in the veriest
trifles.10 He is true to his word. He fulfils his engagements. He
has only one principle — " unto the Lord ;" under his eye ; in his
presence; "to his glory."11 Try his principle by a worldly bait.
He will prefer his conscience to his interest.12 He would rather be
poor by Providence, than rich by sin. This is the man of faithful
ness^ "Who shall find him."13 But when you have found him,
mark1- his abounding blessings; blessings covering his head;14
blessings for both worlds.15 Is there not infinitely more promise in
i Chap. xii. 11. 2 Isa. xxviii. 13. 3 Gen. iii. 19.
4 lb. ver. 18, with chap. xiv. 4 ; xxvii. 23 — 27.
5 Luke xv. 13 — 17. Comp. chap, xxiii. 20, 21.
6 Rom. xii. 11. Comp. Eccl. ix. 10.
7 Chap. x. 22. Gen. xxiv. 35. 1 Kings iii. 13. 8 \ Tim. vi. 10.
9 Verse 22. Chap. xix. 2; xx. 14. Even the Heathen moralists could see this —
Menander.
 ' Nam dives qui fieri vult,
Et cito vult fieri ; sed quffi reverentia legum 1
Quis metus aut pudor est unquam properantis avari ?'
Juv. Sat. 14. 176—178.
i» Luke xvi. 10. " Col. iii. 23. 1 Cor. x. 31. & Gen. xxxix. 9.
is Heb. Chap. xx. 6. Comp. Matt. xxiv. 45. -4 Chap. x. 6.
a Ps. xxxvii. 37 j cxii. Isa. xxxiii. 15, 16.

EXPOSITION OF THE BOOK OF PROVERBS. 465
the ways of God, than in the ways of sin ? Be the path ever so
tried and perplexed, only let it be a strait path,1 and sunshine will
cheer it. But the man who has no faith, can only walk in a
crooked path. He leaps over every bound of principle. He hasteth
to be rich. He cannot wait for God in the path of Christian dili
gence. The promise does not run fast enough for him. He be
comes rich too soon ; he scarcely knows or cares by what means :
by any means, rather than lose his grasp. Yet all this haste is
only to his own ruin. Instead of abounding with blessings, hi
shall not be innocent. Jacob, as a faithful man, was paid with
full wages for his work. Though his master dealt hardly, God
dealt bountifully, with him. He abounded with blessing s ; while
Laban, hasting to be rich, was impoverished.2 Hard indeed — if
not impossible — is it to hold fast innocency in such a path of temp
tation.3 Even if no criminal means be resorted to, yet the immo
derate desire — the perseverance in every track of Mammon — the
laboring night and day for the grand object — the delight in the ac
quisition4 — all proves the idolatrous heart,5 and will not go unpun
ished. " They that will be rich — that haste to be rich — fall into
temptation and a snare, and into many foolish and hurtful lusts,
that drown men in destruction and perdition. But thou, 0 man
of God, flee these things."*
21. To have respect of persons is not good: for, for a piece of bread that man
will transgress.
This Proverb has been more than once repeated.7 The act itself
is not good. It is positive transgression. The principle is worse
— sordid selfishness. He is here a man — not of slavish or naturally
degraded mind — but — such is the debasing influence of lust ! — a
man oi weight and influence ;s and yet abusing his power for his
own ends. It is a rich man. • a relation, or he is under some obli
gation, and therefore he has respect of judgment. Now what is
right to the rich, is right to the poor. Thus to trample the poor
under foot, the Judge of All counts rebellion against his own just
standard.9 Principle once overpowered seldom regains its ascend
ancy. Each successive trial proves its weakness ; till he who once
thought himself able to resist a large bribe, for the veriest trifle will
break with God and his conscience. For a piece of bread that man
will transgress.10
Is not this, alas ! a pulpit sin ? Is the minister never drawn
away from godly simplicity by some interested motive? — to trans
gress his broadly-marked obligation for a piece of bread 7 In
i Chap. iv. 26, 27. Heb. xii. 13. * Gen. xxxi. 7—9.
3 2 Kings v. 25 — 27. Comp. chap. xx. 21 ; xxi. 6.
4 Job. xxxi. 25. 5 lb. ver. 24, 28. Col. iii. 5. 6 1 Tim. vi. 9—11.
7 Chap, xviii. 5 ; xxiv. 23, and references. Comp. Jam. ii. 1 — 4.
8 The root of the word (a man) is wisdom and strength. Chap. xxiv. 5.
9 Transgression in this place is the same word as rebellion. Isa. i. 2. See also 1
Kings xii. 19. 2 Kings i. 1 ; iii. 5.
i° Am. ii. 6. Cato used to say of M. Coelius the Tribune, that ' he might be hired for
a piece of bread to speak, or to hold his peace.'
59

466 EXPOSITION OF THE BOOK OF PROVERBS.
olden times this was a besetting temptation of the sacred office.1
Let the beacon be solemnly regarded.
In ordinary life, a man's bread hanging upon favor, is a strong temp
tation to transgress upright principles. Cowardice and unbelief shel
ter themselves under the cover of prudence. Christian reproof is ne
glected from fear of losing custom or advantage. Our interest is pre
ferred to God's. And a plain scriptural obligation2 is put away for
a piece of bread. Are Christians wholly guiltless in this matter? Is
not conduct sometimes ruled by the fear of man, rather than by " trust
in God ?"3 Let the temptation be resisted at the first step — manfully
— prayerfully — in the Lord's strength, and the victory is gained.
22. He that hasteth to be rich hath an evil eye (He that hath an evil eye hast
eth to be rich, Marg.) ami considereth not that poverty shall come upon him.
Another warning word — " Take heed, and beware of covetous
ness."4 "The lust of the eye"5 is a deadly blast upon the soul.
Abraham was rich without haste, with God's blessing.6 Little did
Lot consider, that his haste to be rich was the high road to poverty.
But, step by step, he " entered into temptation."7 Every worldly
prospect was blasted ; and he ends his days, a poor, forlorn, degra
ded tenant of the desolate cave of Zoar.8 Thus he who sought
the world, lost it ; he who was ready to lose it, found it. When
Ahab's evil eye envied Naboth the enjoyment of his vineyard ;
when Jehoiakim was grasping by unjust means all that came into
his reach ; little did they consider, how this haste to be rich would end
in disgrace.9 But many and loud are the warnings against covetous
ness, ending in shame, and filled with the curse of an avenging God.i"
Man of God ! Remember — Not he who knows but who loves,
most the things of heaven,, will be most deadened to the riches of
earth. The evil eye fixed on earth, can never look above. So
much as thou lovest earth, thou losest of heaven. Is it not thy
shame, that if heaven be thy possession, thou shouldst have so
much interest there, and yet so few thoughts, so little love? Keep
down most carefully thine anxiety to rise in the world. For in
its highest glory there is nothing worthy of thine heart. Keep
the things of earth as thy outer garment, which thou canst "lay
aside," when it entangles thee in the heavenly race.11 But keep
heaven next to thine heart — thy treasure — thy love — thy rest — thy
crown. Happy to be of the mind of the holy Bishop, who, when he
heard of the ruin of all his property by the inroads of the Goths —
looked up — ' Thou knowest where my treasure has long been."2
23. He that rebukelli a man, afterwards shall find more favor, than he that flat-
tereih with the tongue.
Too often the flatterer finds more favor than the reprover.15
• Ez. xiii. 18, 19. Hos. iv. 18. Mic. iii. 5 2 Pet. ii. 3. 2 Lev. xix. 17.
3 Chap. xxix. 25. 4 Luke xii. 15. 5 1 John ii. 16.
6 Gen. xiii. 2. 7 lb. ver. 1.0—13 ; xiv. 12. 3 Gen. xix. 30.
» 1 Kings xxi. 2, 18, 19. Jer. xxii. 13—19.
i° Chap, xxiii. 5, with Job xx. 18—22 ; xxvii. 16, 17. Jer. xvii. 11. Luke xii. 19, 20.
u Heb. xii. 1. 12 Paulin us, Bishop of Nola in the fifth century.
¦3 1 Kings xxii. 6—8, 27. Jer. xxvi. 7, 8.

EXPOSITION OF THE BOOK OF PROVERBS. 467
Few people have the wisdom to like reproofs that would do them
good, better than praises that do them hurt.'1 And yet a candid
man, notwithstanding the momentary struggle of wounded pride,
will afterwards appreciate the purity of the motive, and the value
of the discovery. ' He that cries out agairjst his surgeon for hurting
him, when he is searching his wound, will yet pay him well, and
thank him too, when he has cured it.'2
Unbelief, however, palsies Christian rebuke. Actual displeasure,
or the chilling of friendship, is intolerable. But Paul's public re
buke of his brother apostle produced no disruption between them.
Many years afterward Peter memorialized his " beloved brother
Paul" with most affectionate regard.3 The Apostle's painful re
buke of his Corinthian converts eventually increased his favor with
them, as the friend of their best interests.4 The flatterer is viewed
with disgust ;5 the reprover — afterwards at least — with accept
ance.6 A less favorable result may often be traced to an unseason
able time,7 a harsh manner, a neglect of prayer for needful wisdom,
or a want of due "consideration" of our own liability to fall.8 Let
us study the spirit of our gracious Master, whose gentleness ever
poured balm into the wound, which his faithful love had opened.
Such a spirit is more like the support of a friend, than the chasten
ing of a rod.
24. Whoso robbeth his father or his mother, and saith, It is no transgression ;
the same is the companion of a destroyer.
The aggravation of sin is proportioned to the obligation of duty.
A murderer is a heinous transgressor ; how much more a par
ricide. To rob a stranger, a neighbor, a friend is evil ; how much
more a father and mother. The filial obligation of cherishing
care is broken. Ingratitude is added to injustice. What length
of wickedness will such an hardened sinner stop at ! Could we
wonder to see him the companion of a destroyer 7 This sin is
however often committed without sensibility;9 as if the children
might dispose of their parents' property at their own will. These
robbers would ill brook the name of thieves. But God, who sees
men as they are, and judges of them in sure balances, ranks them
among the wicked, " and will deal with them accordingly."10
Nor is this guilt confined to the grosser outrage. Surely it is no
better, when the young spendthrift wastes his father's property,
i Dr. South. See his Life. 2 Henry. 3 Gal. ii. 11—14, with 2 Pet. iii. 15.
* 1 Cor. v. with 2Cor. ii. 1—10. 5 Chap, xxvii. 14.
6 Chap. ix. 8; xxvii. 5, 6. Ps. cxii. 5. Ecclus. vii. 5. Alas! that the example of
godly Asa should present an exception to the rule ! 2 Chron. xvi, 7 — 10. When Ber
nard Gilpin publicly rebuked church abuses before his diocesan ; instead of incurring his
displeasure, the Bishop treated him with marked favor. 'Father Gilpin' — said he— ' I
acknowledge you are fitter to be Bishop of Durham, than I am to be the parson of your
church.' Life by Bp. Carleton, p. 58. When the philosopher asked Alexander the rea
son of his dismissal — ' Either' — replied the monarch — ' thou hast not marked my errors,
which is a proof of thy ignorance ; or thou hast held thy peace, which is a proof of thy
unfaithfulness.' Plutarch's Life.
7 Chap. xv. 23. 8 Gal. vi. 1. » Gen. xxxi. 19, 34, 35. Jud. xvii. 2.
i" Chap. xxi. 7.

468 EXPOSITION OF THE BOOK OF PROVERBS.
and counts it no transgression to incur debts on his account with
out his knowledge or consent.1 Our Lord adverts to another
species of robbery — the denial of the absolute duty of providing
for parents ; and this under the pretence of devotedness to God !2
But the gospel admits of no compounding of one duty for another.3
The upright Christian will place all duties upon the same ground
of Christian obedience.4
Young people ! As you value your soul, your conscience, your
happiness — ponder the wide extent of filial obligation ; the honor,
deference, and consideration included in it ; the clear stamp of
God's authority upon it ; the mark of his reprobation in despising
it ;5 the certain seal of his blessing upon its practical and self-
denying acknowledgment.
25. He that is of a proud heart stirreth up strife : but he that putteth his trust
in the Lord shall be made fat.
The contrast between the proud, and him that trusteth in the
Lord is very remarkable. It shows that pride is the root of un
belief. The man, having cast off God, expects nothing — fears
nothing, from him. He lives as if there was no God. His proud
heart is large ; not like the wise man's, in fulness of capacity,6
but in ambitious grasp, and insatiable appetite.7 Never is he con
tent within his own bounds. In the world he would be a Haman ;8
in the church a Diotrephes — one " loving to have the pre-emi
nence."9 It is his nature to stir up strife. Every one that does
not accord with his own opinion of himself, is supposed to be want
ing in respect. Thus " by pride cometh contention."10 And always
will there be some thorn of mortified ambition.11 or some fresh cra
ving of unsatisfied desire,12 wasting him, so that he "fadeth away
in his ways."13 What an empty shadow of fugitive happiness !
So contrary to the fatness oi him, that putteth his trust in the
Lord !H 'He shall be filled with good and solid things.'15
Christian ! Dread the occasion of stirring up strife — the can
ker of vital godliness. Keep near to thy Lord. It was, when the
disciples were talking together by the way, instead of walking in
immediate communion with their Master, that strife was stirred
up.16 Does not this point to the grand preservative? Let secret
prayer be thine element and thy joy. Here alone we cherish the
life of faith. And truly — as Luther says — ' Faith is a precious
thing.'17 It rolls away all disquieting care.13 Our cause is with
him, and we are at rest.19 How much more, when the great bur
den is removed ! ' Smite, Lord, smite ; for thou hast pardoned.'
i Chap. xix. 26. Comp. Ecclus. iii. 16.
2 Matt. xv. 3—7. 3 Verse 9. « Ps. cxix. 5, 6, 80, 128.
6 See 1 Sam. ii. 25. 6 1 Kings iv. 29. 7 Heb. Holden. Dathe.
3 Esth. iii. 1,2. 9 3 John 9. i° Chap. xiii. 10 ; xxix. 23.
ii Esth. v. 11—13. i2 Eccl. v. 10, 11. 13 Jam. i. 11.
14 Chap. xvi. 20. Ps. lxxxiv. 12. Jer. xvii. 7, 8. !5 Diodati.
i» Mark ix. 33, 34. 17 Comp. 2 Pet. i. 1. is 1 Pet. v. 7,
¦» Ps. xxxvii. 5—7.

EXPOSITION OF THE BOOK OF PROVERBS. 469
" Healed with the beams of the Sun of Righteousness, we shall be
made fat, as the calves of the stall."1
26. He that trusteth in his own heart is a fool : but whoso walketh wisely, he
shall be delivered.
Contrast the sound and fruitful confidence just mentioned,2 with
man's natural trust. Our confidence determines our state.3 To
trust an impostor, who has deceived us an hundred times, or a
traitor, who has proved himself false to our most important in
terests, is surely to deserve the name oi fool. This name there
fore, the Scripture — " using great plainness of speech" — gives to
him, that trusteth in his own heart. Bishop Hall calls it — ' The
great Impostor.'4 Has it not been practising a system of deceit
upon us from the first moment of consciousness ? Yes, verily, the
traitor finds his home in our own bosom, prompting, in concert with
our deadly enemy, the most elaborate efforts for our destruction.
The wise man awfully illustrates his own Proverb. It must
have been some bitter root, of self-confidence, that prostrated his
wondrous wisdom in the lowest degradation.5 Peter also — how
did he befool himself in his trust! Presuming upon "the willing
ness of the spirit," and forgetting his Lord's most needful caution
against " the weakness of the flesh," — though named as a Rock, he
fell as a reed before the first breath of temptation.6 Had not the
everlasting arms been underneath, it would have been the fall of
Judas into the depths of hell. An instructive lesson to show us,
that all dependence upon feelings, impulse, native strength, sincere
purpose or conviction — is vain confidence. Sad experience has
convinced us of this. Yet in the blindness of our folly, we are
ever ready to trust again — if the Lord prevent not — to our ruin.
Truly, as good Bishop Wilson remarks — ' there is no sin, which
a man ought not to fear, or to think himself capable of commit
ting, since we have in our corrupt will the seeds of every sin.'
None of us can safely presume that his heart may not hurry him
into abominations, which he cannot now contemplate without hor
ror.7 If Eve in a state of innocence could believe a serpent before
her maker ;8 if " the saint of the Lord" could worship the golden
calf;9 if "the man after God's own heart" could wallow in adul
tery, murder, and deceit;10 if the wisest of men, and the warm
hearted disciple just referred to, could sink so low — what may not
we do ? Surely " all men are liars," — the best of men, when left
to themselves, are mournful spectacles of weakness and instability.1!
Blessed be our God ! our standing is not on the uncertainty of
man's best purpose ; but upon the faithful promise, the unchange
able will, the free grace, and Almighty power of God ; not there-
i Mal. iv. 2. Comp. Isa. lviii. 11. 2 Verse 25. 3 Matt vii. 24—27.
* Title of Sermon on Jer. xvii. 9. See Bunyan's Discourse between Christian and
Ignorance. 5 1 Kings xi. 1—8. 6 Matt. xxvi. 33, 35, 41, with 69, 70.
7 2 Kings viii. 13—15. 8 Gen. iii. 1—6. 9 Ex. xxxii. 2—5, with Ps. cvi. 16.
w 2 Sam. xi. 4, 17. n 1 Cor. x. 13.

470 EXPOSITION OF THE BOOK OF PROVERBS.
fore on ourselves, but on the Rock, on which the Church is im-
moveably built. We value then a deep knowledge of our indwell
ing weakness and corruption. Painful and humbling as it is ; it
establishes our faith, and grounds us in the gospel far better, than
walking over the mere surface. This study of the heart strength
ens the principle of that holy fear, which enables us to walk wise
ly, and thus delivers us from the evils of a self-confident state.
Indeed, in a path, where every step is strewed with snares, and
beset with enemies, what need of the caution — " Walk circum
spectly," — looking on all sides — " not as fools, but as wise !'" A
sound confidence is a proof of wisdom. Let it then be a standing
maxim in religion to cultivate self-distrust : never to trust ourselves
with our own keeping. We are too weak thus needlessly to expose
ourselves to danger. We cannot pray — " Lead us not into tempta
tion" — when we are rushing headlong into it — " Deliver us from
evil" — when we seem to invite its approach.2
27. He that giveth unto the poor shall not lack : but he that hideth his eyes shall
have many a curse.
' There is none that desireth want, nor that wisheth to be poor.
And therefore the carnally-minded, for to save themselves from it,
carefully gather together, and enclose so much wealth as they can
by any means possible, and they think that by such means they
sball avoid lack. And indeed, after man's judgment, it is the best
way that a man can take. But the Holy Ghost doth teach us
another means — clear contrary to natural reason. He that giveth
unto the poor shall not lack. This is against reason, which saith,
that we must gather and hold fast to avoid poverty. She looketh
not to what God can and will do. She is blind in the works of the
Lord, and chiefly in those that he worketh according to his free
promise.'3 Here also covetousness combines with reason to contra
dict the word of God. The promise is given by him, who hath
full power to make it good4 — who has a thousand ways of repaying
what is done or sacrificed at his command. The fruit is absolute
ly certain, ' as the best preventive against poverty, putting money
into the bank of heaven which can never forfeit credit. The best
securities on earth will not hinder " riches from making to them
wings, and flying away."5 But when have the securities of heaven
ever been falsified ?6 Yet after all, with the carnal mind covetous
ness prevails above faith, and a " trust in uncertain riches makes
the living God a liar."7
Do we — the professed followers of Christ — lay these truths really
to heart — testing our own principles and practice by them — and
honestly intending to take them — instead of selfish prudence and
expediency — as our rule and measure of conduct. Again and
again does God ratify his engagement.8 Yet many who are "earn-
i Eph. v. 15. Comp. chap. iii. 5, 6. 2 Matt. vi. 13, with xxvi. 41.
3 Cope in loco. 4 Ps. xxiv. 1. 6 Lawson in loco. Chap, xxiii. 5.
6 Num. xxiii. 19. 2 Cor. i. 20. 7 Comp. 1 Tim. vi. 17. 1 John v. 10.
3 Chap. iii. 9, 10; xi. 24, 25; xiii. 7; xiv. 22; xix. 17; xxii. 9. Deut. xv. 7—10.

EXPOSITION OF THE BOOK OF PROVERBS. 471
est in contending for the faith" of the Gospel, and who would re
sist at any cost the invasion of heresy — we fear would be ashamed
to expose the scanty limits of their liberality.
Did we really believe the promise annexed to this duty, we
should not so often hide our eyes from a case of distress. Yet not
only do we neglect to look out for objects of compassion, but actu
ally we turn away from them, as the servant of God would turn
away from sin;i and then justify ourselves on the ground of fre
quent imposition, and the many worthy objects, which may or may
not come before us. Many a curse is entailed upon this grudging
spirit, both from God and man.2 And is there no danger here of
the everlasting curse?3 Ponder it well — lest prudence and dis
crimination check the glow of charity, prove a cloak of selfishness,
and obscure that light of Christian benevolence and love, which
ought to shine before men in the profession of the true servants of
God. 28. When the wicked rise, men hide themselves : but when they perish, the right
eous increase.
This Proverb has in substance been given before.4 The rise of
the wicked to power is indeed a national judgment — greatly to be
deprecated — as the engine of cruel malice against the Church of
God. Thus has it been in all the Pagan and Papal persecutions.
And thus it always will be, while she is "in the wilderness."5 But
what a tremendous weight of guilt and punishment is involved in
thus fighting against God.6 Little do the wicked know the pre-
ciousness of the saints in his sight;7 their perfect security under
his cover ;8 the sovereign restraint which he has placed upon her
enemies ;9 and the triumphant issue of all opposition against her.10
But the power of the wicked even here is but for a moment ;
and when they perish — as perish they will — the righteous shall
increase. A great increase was there to the Church in the days of
godly Hezekiah, when the doors of his temple, which his wicked
father had shut up, were open for a national profession and conse
cration to God.u Thus also after the death of persecuting Herod,
" the word of God grew and multiplied."12 And in our own annals,
at the removal of Mary from her ill-used power, the Christian ex
iles returned from their continental hiding-places, bringing with
Ps. xii. 1 — 3 ; cxii. 5 — 9, with 2 Cor. ix. 6 — 11. Ecc. xi. 1. Isa. xxxii. 8 ; lviii. 7 — 1 1.
Matt. v. 7. Luke vi. 38. Observe the glowing exuberance of this last promise — Not
only " shall it be given you" — but good measure — justly proportioned to the exercise of
love — pressed down — to secure it as full measure — shaken together as with corn, that it
may lie closer in its place — and as if this were not enough — running ova — without
bounds — given into your bosom — so that you shall taste the large indulgence of the
blessing. i Comp. Job xxxi. 1, with Gen. xxxix. 10.
2 Chap. xi. 26. 1 Sam. xxv. 17, 25, 26, 38.
3 Matt. xxv. 41—45. Jam. ii. 13; v. 1 — 4.
* Ver. 12. Comp. xxix. 2. 5 Chap. xxix. 27. Gen. iii.- 15. Rev. xii. 17.
6 Acts ix. 4. 7 Zech. ii. 8. a Isa. xxvi. 20.
» Ps. lxxvi. 10. i° Ex. xv. 1. Isa. Ii. 9—11. Rev. xviii. 20.
u 2 Chron. xxviii. 24 ; xxix ; xxx. 13, 25. i2 Acts xii. 23, 24.

472 EXPOSITION OF THE BOOK OF PROVERBS.
them a large increase of blessing both to the Church and nation
Thus " out of the eater came forth meat, and out of the strong
came forth sweetness."1 The cross is the enriching blessing to the
Church, and to every individual member of it.

CHAPTER XXIX.
1. He, that being often reproved (a man of reproof, Marg.) hardeneth his neck,
shall suddenly be destroyed, and that without remedy.
This is indeed an awful word. The intractable ox, hardening
his neck against the yoke,2 is but too apt a picture of the stubborn
sinner, casting off the restraints of God. This was the uniform
complaint against Israel,3 a true picture of the mass of the ungodly
before our eyes. Conviction follows upon conviction, chastening
upon chastening. Still the rebel hardens his neck, stops his ears
against the voice of God, and invites his threatened judgments.
Awfully frequent are these instances among the children of godly
parents, or the hearers of a faithful minister.4 Every means of
grace is a solemn but despised reproof. Aggravated sin makes the
judgment of a righteous God more manifest. The more enlight
ened the conscience, the more hardened the neck. Every beating
pulse is rebellion against a God of love.
Sometimes it is the more immediate voice of God. An alarm
ing illness, a dangerous accident, or the death of a companion in
wickedness, is " the rod and reproof" intended to " give wisdom."5
But if the " fool" continue to despise all God's reproof, his destruc
tion will be sudden6 and without remedy.1
Such was the destruction of the old world, and of the cities of
the plain, long hardened againsi the forbearance of God.9 Pharaoh
grew more stubborn under the rod, and rushed madly upon his
sudden ruin.9 Eli's sons " hearkened not unto the voice of their
father, and in one day died both of them."10 Ahab, often reproved
by the godly prophet, hardened his neck ; and "the bow, drawn
at a venture," received its commission.11 How must Judas have
steeled his heart against his Master's reproof!12 Onward he
rushes, "that he might go to his own place."13 Truly Divine
patience has its end. And this fearful moment once arrived, " the
i Jud. xiv. 14. 2 Jer. xxxi. 18.
3 Ex. xxxii. 9. 2 Chron. xxxvi. 13— 16. Neh. ix. 29. Isa. xlviii. 8. Jer. xvn. 23.
Zech. vii. 11, 12. Acts vii. 51.
4 Chap. v. 12, 13. 1 Sam. ii. 12. 5 Verse 15. 6 1 Thess. v. 3.
7 Chap. i. 22 — 30; vi. 15 ; xxviii. 14, 18. 2 Chron. xxxvi. 16. Isa. xxx. 12 — 14.
5 Luke xvii. 27—29. 9 Ex. ix. 27, 34; x. 27, 28 ; xiv. 28.
i» 1 Sam. ii. 25, 34. » 1 Kings xviii. 18; xxi. 20; xxii. 28, 31.
¦2 John vi. 70; xiii. 10, 11, 18—27.
13 Matt. xxvi. 14—16. John xiii. 30. Acts i. 25.

EXPOSITION OF THE BOOK OF PROVERBS. 473
vessels of wrath — endured with much long-suffering" — are now
shown more manifestly, as "fitted for destruction."! jj0 remedy
— not even the Gospel — can remedy the case. As they lived, so
they die, so they stand before God — without remedy. No blood —
no advocate pleads for them. As they sink into the burning lake,
every billow of fire, as it rolls over them — seems to sound — with
out remedy !
Sinner ! wouldst thou but be wise to consider thy guilt, thy
state, thy prospect, while yet " thy judgment and damnation lin
ger !" Is not " the Spirit of grace" pleading with thine heart ?
Would he not now save thee, wouldst but thou obey his call ?
Thou art standing upon mercy's ground, betwixt heaven and hell.
O thou God of Almighty Sovereign grace, show " the pattern of
thy long-suffering."2 Let the sinner sing thy everlasting praise, as
" a brand plucked out of the fire,"3 a monument of thine over-
abounding grace.
2. When the righteous are in authority, the people rejoice : but when the wicked
heareth rule, the people mourn.
' The robes of honor to the righteous are the garments of glad
ness to the people. The sceptre of authority to the godly is the
staff of comfort to the people. On the other hand the vestments
of dignity to the wicked are the weeds of mourning to the people.
The throne of command to the one is the dungeon of misery to
the other. The titles of honor given to the one are sighs of sorrow
wrung from the other.'4 The contrast of the government of Mor
decai and Haman illustrates this joy and mourning.5 The special
rejoicings at the accession of Solomon might probably be connect
ed with the confidence, that he would " walk in the ways of David
his father."6 The reigns oilhe righteous kings of Judah were pre
eminently distinguished by national happiness.7 The glorious
era yet in store for the world, is, when " the Lord shall bless" his
own kingdom, as "the habitation of justice and mountain of holi
ness."3 For what but righteousness can truly bless either an in
dividual, a family, or a nation ?9
When therefore the wicked bear rule — the people — not the god
ly — mourn. According to the depth of the mourning will be the
joy at the removal of the scourge.!" Meanwhile it is borne by " the
i Rom. ix. 22. 2 1 Tim. i. 16. 3 Zech. iii. 2.
* Jerruin. Comp. chap, xxviii. 12, 28. Ecclus. x. 3.
5 Esth. viii. 15, 16; x. 3, with iii. 15; iv. 1 — 3.
» 1 Kings i. 39, 40, with iii. 3. Comp. iv. 20.
7 2 Chron. xv. 12—15 ; xx. 27—30; xxix. 36; xxx. 21.
9 Jer. xxxi. 27. Comp. Isa. i. 26.
9 Ps. lxxii. 1 — 7. Isa. lxxii. 1. ' It is no peculiar conceit, but a matter of sound
consequence, that all duties are by so much the better performed, by how much the men
are more religious, from whose abilities the same proceed. For if the course of politic
affairs cannot in any good sort go forward without fit instruments, and that which fitteth
them be their virtues ; let polity acknowledge itself indebted to religion, godliness being
the chiefest, top, and well-spring of all true virtue, even as God is of all good things.'
Thus admirably does our great Hooker insist, that ' religion unfeignedly loved, perfecteth
man's abilities unto all kind of virtuous services in the commonwealth.' Eccles. Pol.
Book v. c. I. i° 2 Chron. xxi. 19, 20.
60

474 EXPOSITION OF THE BOOK OF PROVERBS.
faithful in the land" as a national scourge.1 And ' if tears be their
drink, patience will be their bread, till God have mercy on them.'2
What need have we to thank God, that our guilty country, with
so much to humble us in shame — should have been so long spared
from the curse of wicked riders ! The tyrant rules for his own
sinful ends ; the Christian Sovereign for the good of the people.
3. Whoso loveth wisdom rejoiceth his father : but he that keepeth company wtth
harlots spendeth his substance.
These Proverbs in substance have been given before.3 Yet the
variations are instructive. The wisdom is here more distinctly
described as loving wisdom. For ' he is wise, not only, who hath
arrived at a complete habit of wisdom, but who doth as yet but love
it or desire it, and listen to it.'4 Do not we hang off too loosely from
its heavenly influence ? Let it be manifestly our great object, not
as a good thing, but. the best — " the principal thing.'5 The awak
ened sinner loves it from the sense of want ; the Christian from its
satisfying delight. The taste gives a keen edge to the appetite.
What we have grasped of the blessing bears no comparison to what
remains. Young man ! consider Wisdom's pleasantness and peace,6 her
light and security,7 her durable riches," and glorious inheritance9 —
and " wilt thou not from this time cry" to the God of wisdom —
" My Father, thou art the guide of my youth ?'"° No worldly
honor — no success of talent — will rejoice a godly father, as will
this choice for eternity.11
Folly brings its own shame and sorrow. " The companion oi the
riotous and vain persons" is readily found in fellowship with harlots,
saddening his father by spending his substance.12 One course of
vanity leads to another. All end alike in ruin.13 He may possess
the external endowment. But the love of wisdom is the only
preservative from besetting snares.14
Deep indeed is the anxiety — the joy or the sorrow — connected
with children.15 May it give a deeper tone of simplicity and plead
ing in dedicating them to God,16 and training up for his service !
Let us early present them as "the children, whom the Lord hath
given us ;" but as his more than our own — his property — his inheri
tance. 17 Here are our springs of diligence — of hope — of ultimate re
ward. 4. The king by judgment establisheth the land: but he that receiveth gifts (a
man of oblations, Marg.) overlhroweth it.
i Eccl. x. 5, 6. Isa. iii. 4, 5. Mic. iii. 9—12.
2 Jermin ut supra. 3 chap. x. 1 ; xv. 20; xxiii. 15, 24, 25; xxvii. 11.
4 Basil quoted by Bp. Patrick. Preface to Proverbs.
5 Chap. iv. 7. See the beautiful description, Ecclus. vi. 18 — 31 ; xxiv. Bp. Lowth's
elegant translation. Lect. on Heb. Poetry, xxiv.
6 Chap. iii. 17. 7 Chap, viii 20; iv. 11, 12. » Chap. iii. 14, 15; viii. 18, 19.
9 Chap. iii. 35. i° Jer. iii. 4. " Chap, xxiii. 23—25.
12 Chap, xxviii. 7, 19. 13 Chap. v. 9 ; vi. 26. Luke xv. 30.
ii Chap. iv. 6 ; vii. 4, 5. 15 Chap. xvii. 21—25. M Gen. xvii. 7.
17 Ps. cxxvii. 3.

EXPOSITION OF THE BOOK OF PROVERBS. 475
Of what avail are the best laws, if they be badly administered ?
Partiality and injustice absolutely make them null and void. And
yet it requires great integrity and moral courage to withstand the
temptations of worldly policy and self-interest. God's own throne
is built and established by judgment.1 This then can be the only
establishment of the land.2 The compromise of it to some pri
vate ends provokes the anger of God to the chastisement, if not the
overthrow, of the land. The article in our Magna Charta — ' We
will sell justice to none' — is but too plain evidence of the reckless
ness of all social principles, ere the great standard was erected
among us.
Under the godly government of Samuel the land was establish
ed by judgment.3 " But his sons walked not in his ways." They
were men of oblations. They received gifts ; and the Theocracy
— the great Palladium of the land — u-as overthrown.4 The right
eous administration of David " bore up the pillars" of the land, at
a time of great national weakness.5 The same principles in his
godly successor were the source of strength and prosperity.6 The
want of uprightness in Saul, shook the kingdom from his grasp ;7
and the covetousness of Jehoiakim8 destroyed its foundations, and
buried him in its ruins. Let the same consistency pervade every
grade of official responsibility. Dignity — temporal or spiritual —
can convey no solid influence, except it be established with judg
ment. Let men of God be in our high places ; and " righteousness
will exalt our nation,"9 and our Church will be " the joy and praise
of the whole earth."
5. A man that flatlerelh his neighbor spreadeth a net for his feet:
Most wisely were Bunyan's pilgrims warned — 'Beware of the
flatterer.' Yet ' forgetting to read the note of directions about the
way,' they fell into his net, and, even though delivered, were justly
punished for their folly. The doctrine of man's goodness, strength,
or freedom ; a general gospel, without close application ; its prom
ises and privileges, without the counter-balance of its trials and
obligations— All this shows ' the black man clothed in white' — ¦
" Satan himself transformed into an angel of light, and his Minis
ters transformed as Ministers of righteousness."10 Unwary souls
are misled. Even unwatchful Christians fall into the net. And
while they have to thank their faithful God for deliverance, they
cannot forget his sharp and needful chastening of their folly.
Where " the root of the matter" is not, heresy,u or apostacy/2 is the
baneful fruit of the flatterer.
But let us guard against this net in our daily path. Too readi-
i Ps. lxxxix. 14; xcvii. 2. Isa. ix. 7.
2 Ver. 14; xvi. 10—12; xx. 8, 26; xxv. 5. 2 Chron. ix. 8.
3 1 Sam. vii. 3—12, 15—17. * Ibid. viii. 2—7.
5 Ps. lxxv. 2—6, 10. 2 Sam. viii. 15.
6 2 Chron. i. 1 ; xiv. 2—7 ; xix. 6, 7, with xx. 27—30 ; xxxi. 20, 21. Isa. xxxii. 1, 2.
7 1 Sam. xiii. 13. 3 Jer. xxii. 13—19. 9 Chap. xiv. 34.
i» 2 Cor. xi. 13—15. " Rom. xvi. 17, 18. !2 2 Pet. ii. 1—3.

476 EXPOSITION OF THE BOOK OF PROVERBS.
ly do the flatterer's words pass current. What else is much of
the language of smooth courtesy, or lively interest and affection ?
Who would venture to act with confidence on this heartless pro
fession ? Always is the net spread to allure into some devious
path ; often into the grossest wickedness. Thus the flattering
woman beguiled her prey.i The parasites of Darius deified him for
a month, to make him the tool of their malicious plot.2 The ene
mies of Christ spread the flatterer' s net for his feet. But here the
wisdom of God was infinitely above them, and " took the wise in
their own craftiness."3
The feet of many strong men have been entangled in this net.
Indeed seldom has the frailty of the man of God been more pain
fully exposed. David honored his God in the endurance of Shimei's
curse. But Ziba's smooth words drew him into an act of gross in
justice.4 Usually some want of integrity has predisposed the mind
for this poison. David was struggling to discover a plea for lenien
cy to his murderous son, when the woman of Tekoah plied him
with her flattering lips. The bribery of passion was far more
powerful than her arguments.5 But bitterly did the misguided
parent reap the fruit, of thus entering into the net spread for his
feet.6 Wilful infatuation fully prepared Ahab, by listening to the
flattery of his lying prophets, to his own ruin.7
Does a man thus load us with immoderate commendation 7 It
is the flatterer's net. " Ponder the path of thy feet."8 Exchange
confidence for suspicion.' Fearful is the snare to those, whose
rank or influence dispose them lo walk rather before men, than
before God. Too often it is spread for the feet of the Minister of
Christ, whether to gain his good opinions, or from the genuine but
imprudent warmth of affection. But oh ! — think — " He is a man
as thou art" — beset with temptation — perhaps even " besides those
that are common to men." His heart, like thine, is fully suscepti
ble of self-exalting imaginations. And to know that he has a
reputation for holiness ; that he is a man of influence ; that his
character is looked up to : that his opinion is valued — this is in
deed " a fiery trial,"10 that brings out to view much base dross of
vanity. Far better would it be that our Christian intercourse with
each other should be moulded by the wise resolution to refrain from
"flattering titles," as hurtful to the creature, and provoking to God.u
i Chap. ii. 16 ; vii. 21 ; xxvi. 28. 2 Dan. vi. 6—9.
3 Matt. xxii. 15—23, with 1 Cor. iii. 19. < 2 Sam. xvi. 1—12. 5 lb. xiv. 4—24.
6 lb. xv. 1—14. 7 1 Kings xxii. 11, 12. 6 Chap. iv. 26.
9 Chap. xxvi. 24, 25; xxvii. 14. 1° Chap, xxvii. 21.
ii Job xxxii. 21 , 22. Comp. LXX. 22, with Acts xii. 22. 23. ' Surely it is enough
for us to have foes within and without to contend with, without having snares for our
feet laid by our fellow-pilgrims. Oh ! it is a cruel thing to -flatter. The soul is often
more exhausted and injured by disentangling itself from these nets, than by the hottest
contest with principalities and powers. Those who have once known the torture the
believer undergoes, while this poison is pervading his soul, the bitter, lowering medicines
he must take as antidotes, the frightful oblivion of lessons of humility which he has been
studying for years, will, I think (unless much under the influence of the enemy of souls),
not administer the noxious potion a second time.' Helen Plumptre's Letters, pp. 43, 44 ;
a most profitable volume.

EXPOSITION OF THE BOOK OF PROVERBS. 477
6. In the transgression of an evil man there is a snare: but the righteous doth
sing and rejoice.
There is always a snare in the ways of sin ; always a song in
the ways of God. Which then are " the ways of pleasantness and
peace?"! The light-hearted sinner goes on in his flowery path.
Soon he is " taken captive in the snare of the devil ;"2 often in a
snare of his own toil.3 Transgression is in fact the snare of the
soul. Sin and ruin are bound together, and who can put them
asunder ?
The righteous may be in the same outward lot with the evil
man. But wide indeed is the gulf between their respective states.4
Joseph's brethren in prison, under the sting of conscience, sank in
despondency. Paul and Silas in prison did sing and rejoice.5
Little, however, can be judged by their external state. The un
godly are in prosperity, and the children of God " chastened every
morning ;"' yet rising triumphant in the deepest exercise — " Re
joice not against me, 0 mine enemy ; though 1 fall, I shall rise
again ; though I sit in darkness" — my cause apparently forgotten,
my light obscured, my character defamed — " the Lord shall be a
light unto me."7 What is it to be possessor of all the promises of
God ! The wealth of this golden mine no tongue of man can ex
press ; no mind of angel comprehend. And how abundant is the
solid ground and material of this rejoicing ! The completeness of
the Saviour's work ; his constant love ; the fulness of his Spirit ;
the sufficiency of his grace ; his faithful promise ; his watchful eye ;
his ready help ; his perpetual intercession ; and all this joy — not,
like that of the world, flowing and ebbing — but heightening and
overflowing through all eternity.
But the righteous also sing — and only they — Often they have
no skill for the song. "Their harp is upon the willows," as if they
could not "sing the Lord's song in a strange land."8 Yet what
ever cause of complaint they have, weighing down their spirits, let
them not forget to magnify that grace unbounded, which hath been
given to them and for them.9 Why can they not always sing ?
The heart is cold, dead, unbelieving. Oh ! for the power from
above to quicken it. — ' Praised be God,' we are hastening to a
world, where the harp will never be unstrung, and the heart never
out of tune, and the song will be ever new.10
7. The righteous considereth the cause of the poor : but the wicked regardeth not
to know it.
The original gives to the Proverb a judicial aspect.11 To "re-
i Chap. iii. 17, with xiii. 15. 2 2 Tim. ii. 26. Job xviii. 9—11.
3 Chap. v. 22; xi. 5, 6; xii. 13. Job xviii. 8. 4 Isa. lxv. 13, 14.
5 Gen. xiii. 21, with Acts xvi. 25. 6 Ps. lxxiii. 1—14. Eccl. ix. 2.
7 Mic. vii. 8—10. 8 Ps. cxxxvii. 4.
9 To some Christians of a morbid temperament Bernard's advice may be important —
' Let us mingle honey with wormwood, that the wholesome bitter may give health, when
it is drunk tempered with a mixture of sweetness. While you think humbly of your
selves, think also of the goodness of the Lord.' In Cant. Serm. xi.
1° Isa. xxxv. 10. Rev. v. 8—10. " Holden, Geier, Bp. Patrick.

478 EXPOSITION OF THE BOOK OF PROVERBS.
spect the person of the poor" is no less unjust, than to " honor the
person of the mighty."! gut fne righteous judge or advocate will
consider his cause, judge it as for God, investigate it thoroughly,
and take care that it be not lost from his own inability to defend it.2
This was the considerate administration of the great King of right
eousness.3 The man of God will walk after this Divine exemplar.4
' Let him have the conscience first' — (says Bishop Sanderson) ' and
then the patience too (and yet if he have the conscience, certainly
he will have the patience) to make search into the truth of things,
and not be dainty of his pains herein, though matters be intricate,
and the labor like to be long and irksome.'5
Selfishness however — not truth, justice, or mercy, is the standard
of the wicked. He considers — first the poor man's person, then his
cause. " The unjust judge" would not have " avenged the widow
of her adversary," but to save trouble to himself.6 Felix regarded
not to know the Apostle's cause, but that he might indulge bis
own covetousness.7 But fearful is it to sit in the place of God3 as
his representatives, only to pervert his judgment for their own selfish
aggrandizement.9 The maxim however obviously applies more generally to the
considerate regard of the righteous — and the cruel disregard of
the wicked — towards the poor. The ordinance that " the poor shall
never cease out of the land" — and the inequality of rank that pre
vails throughout the ceconomy of Providence, were doubtless in
tended as an incitement to Christian sympathy and enlargement. 10
Consideration of the poor is the true spirit of Christian sympathy
— putting ourselves as far as may be in their place.11 Oh ! how
different is this from the impatient — ungracious temper, in which
the suit of a poor client is sometimes despatched, as if the advocate
grudged his time and pains ! Our beloved Lord — not only " went
about doing good,"12 but he did it so tenderly — considerately. Al
ways was he ready to yield his own convenience and even neces
sary comfort to the call of need.13 The same considerate regard
for the poor marked the Apostolic administration.14 Sympathy
with the poor is the practical acknowledgment of our own unde
served mercies ; specially remembering the Lord's poor — as the
representatives of Him,16 — who is First and Last, and All to us ;
and who, " though he was rich, yet for our sakes became poor, that
we through his poverty might be made rich."16
i Lev. xix. 15. Ex. xxiii. 3. 2 Ps. lxxxii. 3, 4. 3 lb. lxxii. 2—4, 12—14.
4 Job xxix. 11 — 16 ; xxxi. 13, 20. Jer. xxii. 16. 5 Serm. on Ex. xxiii. 1 — 3.
6 Luke xviii. 2 — 5. 7 Acts xxiv. 26, 27. 8 Ps. lxxxii. 6. Rom. xiii. 1, 2.
9 Chap. xxiv. 11, 12. Jer. v. 28, 29. Ez. xxii. 7, 29—31. Mic. iii. 1—4.
i° Deut. xv. 7—11. 2 Cor. viii. 14, 15.
u Ps. xii. 1. A most striking instance of consideration for the poor, is recorded of Bp.
Ridley, when the dying Martyr at the stake implored the queen in behalf of certain poor
men's leases in his bishopric likely to . become void by his death. Foxe : vii. 545, 546.
In the same noble spirit was the remembrance of the dying Scott to his son, of the arri
val of the season when he had been used to plant a root for the supply of the poor.
12 Acts x. 38. 13 Mark vi. 31—34.
» Acts iv. 34, 35; vi. 1—6. 1 Cor. xvi. 2. 2 Cor. ix. 12, 13. Gal. ii. 10.
is Matt. x. 42; xxv. 40. i6 2 Cor. viii. 9.

EXPOSITION OF THE BOOK OF PROVERBS. 479
Well do those, who regard not to know, deserve their name —
the wicked. Like Cain — they acknowledge no interest in their
brother.! Like Nabal — "It is no concern of mine."2 If the poor
must be fed rather than starve — it is casting food to a dog, rather
than holding out an helping hand to a fellow-sinner.3 This total
absence of the image of a God of Love4 — this utter casting off his
royal law5 — surely he will require it.6
8. Scornful men bring a city into a snare ; (set the city on fire, Marg.) but
wise men turn away wrath.
The comparison is here between a " proud and haughty scorner,
and a wise man."1 The one is a public injury ; the other a public
blessing. The one raises a tumult ;8 the other quells it. The
man, who scorns to be bound by common restraints, will bring the
city into a snare by his presumption,9 or set it on fire ' by blowing
the fire of Divine wrath upon it.'10 Happily wise men are scattered
through the land : their energy and prudence turn away wrath.11
' Proud and foolish men kindle the fire, which wise, and good men
must extinguish.'12
Another instructive illustration of the Proverb suggests itself.
Not the tyrant over his fellow-creatures, but the scorner against
his God, is the public trouble. Many of the kings of Judah and
Israel thus brought the city into a snare. Their provocations of
Divine wrath did more to further its ruin, than the most powerful
foreign enemies. Their influence led the people into deeper aggra
vations of sin, and ripened them for judgment.13
But wise men stand in the gap, and turn away wrath.14 Surely
it was wisdom in the King and people of Nineveh, instead of bring
ing their city into a snare by scornful rebellion, to avert by time
ly humiliation the impending destruction.15 Let the people — let the
Ministers of the Lord, gird themselves to their work of weeping and
accepted pleaders for the land.16 Surely " except the Lord of Hosts
had left us a very small remnant" of these powerful intercessors,
" we should have been as Sodom, and we should have been like
unto Gomorrah."17 Praised be God ! The voice is yet heard — " De
stroy it not, for a blessing is in. it."18 The salt of the earth pre
serves it from corruption.19 Shall not we then honor these wise men
i Gen. iv. 9. 2 1 Sam. xxv. 10, 11. 3 Luke xvi. 21. * 1 John iii. 17.
5 Jam. ii. 8. Lev. xix. 18, with Luke x. 31, 32. 6 Chap. xxiv. 12.
7 Heb. Men of scorn. 8 Chap. xxi. 24.
9 1 Sam. xi. 2, 11. 2 Sam. x. 4; xii. 31. 10 LXX. Durell. Comp. chap. i. 11.
ii 2 Sam. xx. 1. 15—22. Acts xix. 23—41. Comp. Virg. JEn. i. 148-153.
•2 Henry.
13 2 Kings xxi. 9—15; xxiii. 26, 27. Isa. xxviii. 14—22. 2 Chron. xxxvi. 16, 17.
Jer. xxxvi. 23—32. 1 Thess. ii. 15, 16.
h Moses — Ex. xxxii. 10 — 14. Deut. ix. 8 — 20. Ps. cvi. 23. Aaron — Num. xvi. 48;
Phinehas, xxv. 11. Ps. cvi. 30; Elijah, 1 Kings xviii. 42— 45. Jam. v. 16 — 18. Jere
miah, xviii. 20 ; Daniel, ix. 3 — 20 , Amos, vii. 1 — 6. The righteous remnant — Isa. i. 9 ;
vi. 13. Comp. Gen. xviii. 32. Job xxii. 30. Jer. v. 1. Ez. xxii. 30, 31. Con
trast xiii. 5.
15 Jon. iii. 5—10. le Joel ii. 15—19. 17 Isa. i. 9.
is lb. lxv. 8. 19 Matt. v. 13.

480 EXPOSITION OF THE BOOK OF PROVERBS.
with reverential gratitude — "My father — my father ! the chariots
of Lrael, and the horsemen thereof!"1
9. If a wise man conlendeth with a foolish man, whether he rage or laugh, there
is no rest.
It would generally be far better not to meddle with such a fool
as is here described. We can only deal with him on very disad
vantageous terms, and with little prospect of good.2 If a wise man
contend with the wise, he can make himself understood ; and there
is some hope pf bringing the debate to a good issue. But to con
tend with a fool, there is no rest, no peace or quiet. It will go on
without end. He will neither listen to reason, nor yield to argu
ment. So intractable is he, that he will either rage or laugh —
either vent upon us the fury of an ungoverned temper, or laugh us
to scorn. This contention was a point of the poignant trial to oui
Divine Master. What could be more revolting than sometime?
their murderous rage3 — sometimes their scornful laugh ;4 — in both
"rejecting his counsel against themselves?"5 And what if a con
tention with such fools should be appointed for me ? Let me re
member my days of perversity and folly. And while this vivid im
pression brings me back to their level — can I return their unrea
sonable provocation, save with tenderness and compassion ?6 Yea
— when, as the most effectual means for their benefit, I would com
mend them to the Almighty Sovereign grace of God — can I forget,
that, if this grace has healed my deep-rooted stubbornness, it is not
less rich — not less free — not less sufficient, for them ?
10. The bloodthirsty hale the upright : but the just seek his soul.
This bloody hatred is the fulfilment of the first prophecy from
the mouth of God.7 The first history of the fallen world puts the
seal to the prophecy — "Cain rose up against Abel his brother, and
slew him."8 Ever since has the same testimony been given.9
"Which of the prophets have not your fathers persecuted ?" (was
the indignant remonstrance of Stephen to his countrymen) until
they "filled up the measure of their fathers" by being "the betray
ers and murderers" of the Son of God.10 The noble army of mar
tyrs stand before us. Such intensity of malice in the contrivance
of the variety of their torture ! The bloodthirsty hate the up
right.11 Their innocency was the only ground of hatred ; and on
the threatened apprehension of any outbreak of evil — the swelling
cry of the bloodthirsty multitude was — 'The Christians to the
lions !' The next picture downward in the annals of the Church
is not less illustrative — " I saw the woman"— awful sight ! —
i 2 Kings ii. 12. This acknowledgment is sometimes forced from the consciences of
the ungodly. Chap. xiii. 10—14.
2 Chap. xvii. 12 ; xxvi. 4. Ecc. x. 13. Matt. vii. 6.
3 Luke iv. 29. John vii. 1 ; viii. 59 ; xi. 53. » Luke xvi. 14.
6 Matt. xi. 16, 17. 6 Tit. iii. 2, 3.
7 Gen. iii. 15. 8 lb. iv. 5—6.
9 Verse 27. Ps. xxxvii. 12—14, 32. Gal. iv. 29. 2 Tim. iii. 12.
i» Acts vii. 52. Matt. v. 12; xxiii. 32. « Heb. xi. 36, 37.

EXPOSITION OF THE BOOK OF PROVERBS. 481
" drunken with the blood of the saints, and with the blood of the
martyrs of Jesus." ¦ We cannot doubt but the fierce elements of
the cruelty still lie in slumbering concealment. Nothing but the
gospel can kill the principle. Every thing short of this onjy chains
down the violence. In a softer mould it still retains all its sub
stance and power, and waits only for the removal of present re
straints to develope the same bloodthirsty hatred as ever.
Scripture explains this murderous vindictiveness. "Wherefore
slew Cain his brother ? Because his own works were evil, and his
brother's righteous."2 Darkness cannot endure the light.3 The
condemning light4 of godliness excites the enmity of the ungodly.
They cannot bear the picture. Thus the bloodthirsty Ahab hated
his upright prophets,5 and the Jews the holy Saviour.6 Conform
ity to him is the great offence still. Such precise fools — contrary
to every one beside — " turning the world upside down" — how can
<,hey be endured? Their removal would be a rejoicing riddance
from the earth.7
And yet their God is not unmindful of their threatening troubles.
The bloodthirsty hate the upright : but the just seek his soul.
Saul sought to murder David; Jonathan covered him.8 Jezebel
was thirsting to destroy the prophets of the Lord ; Obadiah " hid
them in a cave, and fed them with bread and water."9 The ene
mies of Jeremiah plotted against him; Ebedmelech saved his life.10
Herod was proceeding against Peter's life ; the Church shielded
him with their prayers.11 The bloodthirsty Jews bound them
selves to murder Paul ; " Priscilla and Aquila" were ready to " lay
down their own necks for his life."12
What a life of conflict is this world of sin ! Need we be dis
suaded from loving it? Need we not rathei patience to endure it?
But while we are in it, let us be found decidedly on the Lord's
side,13 " partakers" — if needs be — " of the afflictions of the gospel."14
Never let us stand aloof from our brethren's cause.15 To help them
is to be fellow-workers with God Himself. If union is so effective
against the Church, surely its influence would not be of less mo
ment on the Church's side — " strengthening her stakes," establish
ing her foundations, and enlarging her usefulness.
11. A fool uttereih all his mind: but a wise man keepeth it in till afterwards.
" There is a time for every thing" — the wise man elsewhere
writes — "a time to keep silence, and a time to speak."16 It is a
mark of true wisdom to discern these times.47 Indeed the discipline
— or the want of discipline — upon the "little member" is a sound
test of character. The man, who speaks hastily and with conceit,
i Rev. xvii. 6. 2 1 John iii. 12, 13. 3 jonn „;. ig? 20.
4 Heb. xi. 7. 5 1 Kings xxi. 20 ; xxii. 8. 6 John vii. 7.
7 Rev. xi. 9, 10. Comp. Acts xxii. 22. 8 1 Sam. xviii. 11, 25, with xviii. 1—4.
9 1 Kings xviii. 4. i° Jer. xxxviii. 1 — 13. u Acts xii. 1 — 5.
12 lb. xxiii. 12, with Rom. xvi. 4. Comp. ib. ix. 25. 2 Cor. xi. 33.
is Matt. xii. 30. " 2 Tim. i. 8.
is 2 Tim. i. 16, 17. M Eccl. iii. 1, 7. » Ib.viii. 5. Am. v. 13.
61

482 EXPOSITION OF THE BOOK OF PROVERBS.
will be put to shame in his folly.i He might have been " counted
wise in his silence."2 But silence is beyond his power — He utter
eih all his mind — tells all he knows, thinks, or intends — runs on,
until he has " poured out all his foolishness."3 It is sometimes
thought a proof of honesty to utter all our mind. But it is rath
er a proof of folly. For how many things it would be far better
never to speak — indeed to suppress in the very thought !4 Much
of " foolish talking and jesting"5 — how many angry — detracting —
uncharitable words — do we utter, because we have neglected to
watch — or rather to entreat " the Lord to set a watch upon — our
lips," as the door of our hearts !6 And what wrong judgments we
often pass upon men's actions, because we utter all our -mind as it
were in one breath — without pondering ; or perhaps without mate
rials to form a correct judgment !
Indeed the words of the fool — as an old expositor remarks — ' are
at the very door — so to speak — of his mind, which being always
open — they readily fly abroad. But the words of the wise are
buried in the inner recess of his mind, whence the coming out is
more difficult.'7 This is the wisdom to be valued and cultivated.
Many things we may keep in till afterward, which will then be
far better spoken than at the present moment.8 We may find rea
son afterward to suspect what at the time we were fully persuaded
of. There is often a lightness of faith — the fruit of sudden impulse
—breaking out in sudden profession. Beware of a loose founda
tion. Men under the present excitement run through all the sects
and parties of the Church — everywhere uttering their whole mind
— " tossed to and fro, and carried about by every wind of doctrine"9
— " seeking rest, and finding none." How much better to take
time for second thoughts — to weigh and weigh again ! Should we
not then — instead of exhibiting a changing and doubtful face —
seek to gain that "good thing — a heart established with grace?"10
This godly prudence holds in common life. Samson fell a vic
tim to the folly of uttering all his mind.11 Samuel was restrained
by God from this imprudence, from a regard to his. own safety.
Never speak against our mind. But it is not necessary to utter
our whole mind. Take care that we speak nothing but the truth.
But the whole truth (as in the instance of Samuel) may sometimes
be legitimately restrained.12 The Apostle was two years at Eph-
esus, without uttering all his 'mind against the worship of Diana.
But was this cowardice shrinking from the truth ? His weeping
ministry and unceasing efforts proved his faithfulness.13 His open
protest kept in till afterwards was self-discipline, consistent with
Christian courage and decisiveness.
12. If a ruler hearken to. lies, all his servants are wicked.
i Chap, xviii. 13. 2 Chap. xvii. 28. 3 chap. xv. 2.
4 Chap. xxx. 32. Mic. vii. 5. 5 Eph. v. 4. 6 Ps. cxii. 3.
7 Cartwright. Comp. chap. x. 14 ; xii. 16, 23 ; xiii. 16 ; xiv. 33.
3 1 Sam xxv. 36, 37. 9 Eph. iv. 14. i° Heb. xiii. 9.
" Jud. xvi. 17. w 1 Sam. xvi. 1, 2. « Acts xix. 10, 23, with xx. 31.

EXPOSITION OF THE BOOK OF PROVERBS. 483
The influence of the ruler's personal character upon his people
involves a fearful responsibility.! A wicked prince makes a wicked
people.2 In his more immediate sphere, if he hearken to lies — -
contrary to the laws of God and of charity3— he will never want
those about him ready, to minister to his folly. ' Lies will be told
to those, that are ready to hearken to them.'4 Envy — ambition —
malice — self-interest will always be at hand for prejudice and
scandal. The credulous ruler becomes the tool of all manner of
wickedness. His corruption pushes away the godly from his pre
sence — and all his servants are wicked. Exceptions there are to
this maxim (as Obadiah in the courtof Ahab5 — Ebedmelech in the
service of Zedekiah6 — Daniel in LNebuchadnezzar's court,7). But
this is the natural tendency — the general result — to his own dis
grace and ruin. If he would therefore rule in uprightness, and in
the fear of God ; instead of lending himself to detraction or flat
tery, he must carefully close his ears against doubtful characters,
lest he should countenance wicked servants ; and discourage
those that will boldly speak the truth.
How wise was David's determination — both as the sovereign of
his people, and the ruler of his house — to discountenance lies, and
uphold the cause of faithful men !8 Contrast Ahab surrounded with
his wicked prophets — all combining in one lie to please their weak
and ungodly master. We see how ready he was to hearken to
lies, and how well the flattery worked ; When he punished the only
man who was "valiant, for the truth," and who persisted in declar
ing it — "not fearing the wrath of the king;"9
But all in authority may learn a lesson of responsibility. Let
Ministers especially — not only hold the truth in its full integrity,
and take heed that their character will bear the strictest scrutiny ;
but let them turn away from the fawning flattery of those, of whose
uprightness there is at best but doubtful proof. 4
13. The poor and the deceitful man (usurer, Marg.) meet together: the Lord
lighteneth both their eyes.
The doctrine of this proverb — as of one similar to it10 — seems to
be the real equality of the Divine dispensations under apparent in
equalities. The rich seem to be intended by the deceitful — so
called from the deceitfulness of riches,11 and of the means, by which
they are too often obtained.12 The usurer13 appears to point to the
same purport — implying the oppression too often connected with
/  componitur orbis
Regis ad exemplum ; nee in inflectore sensus.
Humanos edicta valent, quam vita regentis.
Mobile mutatur semper cum principe vulgus.
Claudian, de Honorii Consul.
2 1 Kings xv. 30 ; xvi. 2. Comp. Ecclus. x. 2.
3 Ex. xxiii. 1. M. R. Comp. Chap. xiii. 5. 4 Henry. 5 1 Kings xviii. 3.
6 Jer. xxxviii. 7—13. 7 Dan. ii. 48, 49. 3 Ps. ci. 2—7.
9 1 Kings xxii. 6, 26, 27. Comp. Hos. vii, 3. 1° Chap. xxii. 2.
» Chap, xxiii. 5. Matt. xiii. 22. i2 1 Tim. vi. 9. « Comp. chap. xxii. 7.

484 EXPOSITION OF THE BOOK OF PROVERBS.
riches.i Both these classes — so distinct in their relative condition
— meet together on the same level before God. Men may differ.
One may oppress and despise, and the other envy or hate. The
poor may be tempted to murmur, because of the oppressions of his
richer neighbor. The rich by usury or unjust gain may take ad
vantage of the necessities of the poor. But the Lord enlighteneth
both their eyes. " He is no respecter of persons."2 Both are par
takers of his providential blessings3 — both are the subjects of his
Sovereign grace. The poor Lazarus and the usurer Zaccheus
have long met together in one common home4 — -both alike the un
deserved monuments of wondrous everlasting mercy — the eyes of
both enlightened — spiritually — eternally.
Is it not presumption to judge hastily the ways of God ; or to
judge them at. all — by the plummet of our own reason ?5 Let us
wait the appointed time, and all will be clear, as all is right. How
far beyond our narrow conceptions is every exercise and display of
this manifold wisdom, grace, and love !
14. The king that faithfully judgeth the poor,,his throne shall be established for
ever. This maxim has often been repeated in substance.6 The writer
of this book was a king. He was naturally led to write for his
own benefit, while the Divine Spirit guided his pen for the use of
rulers to the end of time. May every king — specially may our own
beloved Sovereign — place this picture of a godly ruler constantly
before her eyes ! It is natural for the king to desire the establish
ment of his throne ; but, not natural for him to seek it in God's own
way. Jeroboam sought it by wickedness7 — Rehoboam by worldly
policy8 — Ahaz by worldly alliances.9 The far more sure mode is
the faithful administration of justice ; not neglecting the rich ; but
specially protecting the poor, whose weakness the more needs a
covering.10 David appears to have been a poor man's king. The
lowest of his people had familiar access to him for judgment.11
Solomon12 and many of his godly successors ordered their kingdom
in the same principles of justice, and were abundantly honored of
their God.13 The mal-ad ministration of faithful principle never
failed to bring a curse upon the government.14 "Them that honor
me I will honor ; and they that despise me shall be lightly es
teemed."15 When our great Saviour King walked upon earth — his enemies
bore testimony — whether in flattery or conviction — to his righteous
i Ps. lxii. 9, 10. Jam. v. 1 — 4. For the same reason our Lord denominates riches
generally by the distinctive term of " The mammon of righteousness." Luke xvi. 9.
2 Acts x. 34. 3 Matt. v. 45. 4 Luke xvi. 22; xix. 9.
5 Ez. xviii. 25. 6 Ver. 4, 7; xiv. 34; xx. 28; xxv. 4, 5.
7 1 Kin,;s xi. 25—30. 8 2 Chron. xi. 22, 23 ; xii. 1 .
9 lb. xxviii. 16—20. 10 Chap. xxxi. 9. Ps. lxxxii. 3, 4.
ii 2 Sam. xix. 8. I2 1 Kings iii. 16—28.
13 Jehoslmphat — 2 Chron. xix. 5 — 1 1 ; xx. 30. Josiah — Jer. xxii. 14 — 16. Comp.
Daniel's advice to Nebuchadnezzar, iv. 27.
m Isa. iii. 13, 14 ; x. 1—6. Jer. xxii. 13—19. Zeph. iii. 3. ,5 1 Sam. ii. 30.

EXPOSITION OF THE BOOK OF PROVERBS. 485
character.1 Not less beautiful than accurate is this description, as
applied to the principles of his government, and connected with the
promise of the establishment of his throne.2
15. The rod and reproof give wisdom: but a child left to himself bringeth his
mother to shame.
Discipline is the order of God's government. Parents are his
dispensers of it to their children. The child must be broken in to
" bear the yoke in his youth."3 Let reproof be first tried ; and if
it succeed, let the rod be spared.4 If not, let it do its work. Eli
gave the reproof, " but spared the rod."5 Some give the rod with
out reproof — without any effort to produce sensibility of conscience.
From this tyranny or caprice nothing can be expected. The com
bined influence not only " drives foolishness far away,"6 but — as a
positive blessing — gives wisdom. God's own children grow wiser
under correction. They see their folly, and in genuine shame turn
from it, blessing him for his rod of faithfulness and love.7
But look at the child left to himself — without restraint. A more
perfect picture of misery and ruin cannot be conceived. His evil
tempers are thought to be the accident of childhood. ' They will
pass away, as his reason improves. Time only can mend them.'
But in fact time of itself mends nothing. It only strengthens and
matures the growth of native principles. The poison however does
not appear at first. No special anxiety is excited. The child is
not nurtured in wickedness, or under the influence of bad example.
He is only left to himself. Left! The restive horse, with his
rein loosened, full of his own spirit, plunges headlong down the
precipice. The child, without government, rushes on under the
impetuous impulse of his own will ;8 and what, but almighty sove
reign grace can save him from destruction ? Many a hardened
villain on the gallows was once perhaps the pleasing, susceptible
child — only left to himself —to his own appetite, pride, self-willed
obstinacy.9 The sound discipline of heavenly guidance is our Father's best
blessing. His most fearful curse is, to be given up to our own
ways — "to walk in our own counsels."!" A child thus left is at
the furthest point from salvation — in the very jaws of the devouring
lion. Turn we now from the ruined child to the disgraced, broken
hearted parent. The mother only is mentioned, as the chief super
intendent of the early discipline ; perhaps also as the most sus
ceptible of the grievous error. For if the father's stronger character
induces him to " provoke his children to wrath j"11 to rule rather by
command than by persuasion ; does not the mother's softer mould
i Matt. xxii. 16. 2 Ps. lxxii. 7, 11—15. Isa. ix. 7; xi. 4, 9.
9 Lam. iii. 27. Comp. Ecclus. xxx. 12. * Chap. xvii. 10.
5 1 Sam. ii. 22—25 ; iii. 13. 6 Chap. xxii. 15.
i 2 Chron. xxxiii. 12. Ps. cxix. 67, 71, 75. Luke xv. 13—17. Comp. Mic. vi. 9.
8 ' Puer, cui frienum laxatum.' — Schultens. Comp. Ecclus. xxx. 8 — 11.
» Comp. 1 Kings i. 6—9 ii. 23—25. i» Ps. lxxxi. 12. " Col. iii. 21.

486 EXPOSITION OF THE BOOK OF PROVERBS.
tend( to the opposite evil ? And so far as she yields to mistaken
indulgence, she bears the greater share of the punishment. It is
not, that she is brought to trouble, or even to poverty ; but to that,
which is the most keenly- felt of all distress — to shame.1 Nowhere
is God's retributive justice more strongly marked. The mother's
sin is visited in the proportioned punishment. What greater
neglect of obligation, than a child left to himself 7 What greater
affliction, than the shame, to which he brings her 7 Parental in
fluence is lost. The reverence of authority is forgotten,2 as a bye-
gone name. The child rules, instead of being, as a corrected child,3
in subjection. The parent fears, instead of the child, and thus vir
tually owns her own degradation. Instead of " the wise son, that
maketh a glad father ;" it is " the foolish son, that is the heaviness
of his mother."4 The sunshine of bright prospects is clouded.
The cup of joy is filled with wormwood. The father's mouth is
dumb with the confusion of grief. The dearest object of the mo
ther's tenderness, instead of being the staff and comfort of her age,
bringeth her to shame.
This is not a trial, which, like many others, she might cover in
her own bosom. Alas ! the shame is too public to be concealed.
What must have been the open dishonor upon Eli's name, when
" the sins of his children made men abhor the offering of the Lord !"5
When the treason of David's sons brought him to shame in the
sight of all Israel ; surely his own conscience must have brought
his own perverted fondness to mind, as the cause of their ruin ; both
left to themselves — one palliated in the most aggravated sin ;6 the
other having been not even corrected by a word.7 And if the
shame before men be so bitter, what will be the overwhelming con
fusion at the great consummation ; when the evil propensities,
cherished with such cruel fondness in the parental bosom, shall
produce their harvest " in the day of grief and of desperate sor
row !"e
Oh ! as our children's happiness or misery, both for time and eter
nity, is linked with our own responsibilities ; shall not we " watch
and pray," resisting " the weakness of the flesh," in self-denying
firmness ? ' Take this for certain,' — says Bishop Hopkins — ' that
as many deserved stripes as you spare from your children, you do
but lay upon your own backs. And those whom you refuse to
chastise, God will make severer scourges to chastise you.'9 At
whatever cost, then, establish your authority. Let there be but
one will in the house. And let it be felt, that this will is to be the
law. The child will readily discover, whether the parent is disposed
to yield, or resolved to rule. But however trifling the requirement,
let obedience be in small as in great matters, the indispensable
point. The awe of parental authority is perfectly consistent with
i ' Conturbator matris sute.' — Schultens. ' Filius confundens, confusione omniarefa-
ciens, et pcrplexans.' lb. on Chap. x. 5.
2 Chap. xix. 26. 3 Heb. xii. 9. 4 Chap. x. 1. Comp. xvii. 21, 25.
5 1 Sam. ii. 25. 6 2 Sam. xiv. 21 , 33 ; xv. 6 ; xviii. 33. 7 1 Kings i. 5—9
9 Isa. xvii. 11. » Works, i. 450.

EXPOSITION OF THE BOOK OF PROVERBS. 487
the utmost freedom of childlike confidence ; while it operates as a
valuable safeguard against a thousand follies of uncontrolled way
wardness. But ever let us put the awful alternative vividly before
us. Either the child's will, or the parent's heart, must be broken.
Without a wise and firm control, the parent is miserable ; the child
is ruined.
16. When the wicked are multiplied, transgression increaseth : but the righteous
shall see their fall.
The increase of transgression is obviously proportioned to the
increase of transgressors.! Nor is it merely a numerical increase,
but also in power and daring of sin. " The men, who began to
multiply upon the face of the old earth were giants" in wickedness,
as in strength ; until " the striving of the Spirit of God" could en
dure no longer.2 The same was with the Babel-builders,3 and the
cities of the plain.4 Combination emboldens in sin.5 Each par
ticle of the mass is corrupt. The mass therefore itself ferments
with evil. Hence the prevalence of infidelity in our densely-crowd
ed districts above the more thinly-populated villages. There is the
same evil in individual hearts ; but not the same fermentation of
evil. But for the prospects of faith, the Christian eye could not bear
the sight. But the righteous shall see their fall.6 Noah saw the
destruction of the old world.7 Abraham witnessed the ruin of the
devoted cities;8 "Israel saw the Egyptians dead upon the sea
shore."9 ' Let not the righteous' — said good Bishop Patrick — ' be
discouraged ; for the wickeder men are, the shorter is their reign.'
The faithful minister, conscious of his inability to stem the over
flowing torrent of iniquity, would sink in despair, but for the as
sured confidence, that he is on the conquering side ; that his cause,
as the cause of his Lord, must eventually prevail. Yes — though
now sin seems to triumph, and Satan boasts of his victories ;
yet " the kingdoms of this world," with all their vast population,
shall " become the kingdoms of our Lord and his Christ, and he
shall reign forever and ever."i° This is indeed the supporting joy
of faith ; to realize the glory of this day, when the righteous shall
see the fall oi the now triumphing wicked ; and one universal
shout shall swell throughout the earth — " Alleluia, salvation and
glory, and honor, and power, unto the Lord our God ; for true and
righteous are his judgments — Alleluia ; for the Lord God Omnipo
tent reigneth."11
17. Correct thy son, and he shall give thee rest; yea, he shall give delight unto
thy soul.
Once more the wise man returns to the subject of discipline.
l Hos. iv. 7. 2 Gen. vi. 1—6.
3 lb. xi. 1—8. * lb. xviii. 20. Ezek. xvi. 49. '
5 lb. xi. 4. Isa. xii. 8. 6 Psalm xxxvii. 34 ; lviii. 9 — 11 ; xci. 8.
7 Gen. vii. 23. 8 lb. xix. 28. 9 Ex. xiv. 30.
1° Rev. xi. 15. u lb. xix. 1 — 6, with xv. 4; xviii. 20. Comp. Isa. lxvi. 24.

488 EXPOSITION OF THE BOOK OF PROVERBS.
These repeated inculcations! strongly show its importance. The
command is positive — Correct thy son. How can an upright judg
ment evade or explain away a plain, literal rule ? To try more
self-pleasing rules, is to set up our will in opposition to God's ; rea
son or feeling in the stead of faith.
The measure and mode of correction must depend upon the age,
sex, temper of the child, the character, the aggravation, or the
mitigated circumstances, of the fault. Yet let it be, like our gra
cious Father's discipline, never more than can be borne.2 Make
due allowance for any marks of ingenuous confession. Yet with
a wise application of the principle, there must be no exception to
the rule. Different tempers, like different soils, require correspond
ing difference of treatment. But discipline there must be ; not re
laxed in fondness, not pushed on in harshness ; but authority tem
pered with love.3 If a gentle hand cannot control, a stronger hand
must be applied.
We may take rest without correction ; but such rest will bring
trouble in the end. The true rest is that, which our child will
give ; and that he may give it, the rule is — Correct.4 We may
be assured, that God would not have so insisted upon it, if a bless
ing was not with it. If Eli was rejected, it was, because in this
matter, he "honored his sons above God."5 Those then "that ho
nor him" above their sons " he will honor." Pain is the present
exercise both to parent, and child ;5 but the after blessing is se
cured.7 Ground well tilled, trees carefully pruned, " bring forth
more fruit."
Observe how the objection of parental weakness is anticipated.
'If I put my son to pain, will he not hate me?' No — when "left
to himself," he was a deep and anxious trouble. Now he shall
give thee rest. Before — he " brought thee to shame."8 Now he
shall give delight to thy soul.9 The momentary feelings of the
child under correction will give way to the conviction of the pa
rent's wisdom and regard for his profit.10
Yet the rule against discouragement would not have been re
peated, had there not been some parental evil to be corrected. " Pro
vocation" revolts, transfers confidence to most unworthy associates,
and brings into ruinous temptations. Children claim a considerate
treatment. They must not be driven by brute force. Authority
must be tempered with love. The grounds of extraordinary com
mands should be explained to them. What is good should be
liberally commended. The best construction should be put upon
defective efforts. The distinction should be carefully drawn be
tween weakness and wilfulness, between heedlessness and ob
stinacy. Home should.be gladdened with the invigorating joy of
spring, and replete with every wholesome indulgence. Every at-
¦ Verse 15. Chap. xiii. 24 ; xix. 18 ; xxii. 15 ; xxiii. 13, 14.
2 Isa. xxvii. 8 ; lvii. 16. 1 Cor. x. 13. 3 See Wisd. vi. 17.
* Comp. Ecclus. xxx. 2. 5 1 Sam. ii. 29, 30. Contrast Gen. xxii. 12.
« Chap. xix. 18; xv. 10. 1 Heb. xii. 11. 8 Verse 15.
» Chap, xxiii. 13—16, 24, 25. i° Heb. xii. 9.

EXPOSITION OF THE BOOK OF PROVERBS. 489
tempt should be made to gain confidence, so that the child, instead
of a cold trembling reserve, should run into our arms. But in this
glowing atmosphere forget not God's rule. The completeness of
discipline is the father's firmness combined with the mother's ten
derness ; each infusing into the other the quality of each. A wise
parent will put his seal to the testimony, that this well-disciplined
education is the surest means of securing the children's affection,
gratitude and reverence.1
18. Where there is no vision, the people perish; (is made naked, Marg.) but
he that keepeth the law, happy is he.
The vision — as appear from the contrast — is Divine instruction.8
The Ministry is the appointed ordinance to communicate this bless
ing,3 and therefore the main instrumentality of conversion,4 and
subsequent Christian perfection.5 No greater calamity therefore
can there be than the removal of the vision. The temporal famine
— affecting only the body — is a light judgment, scarcely to be men
tioned, compared with that, by which the people perish — 'the
famine of hearing the words of the Lord."6 For ' when there is none
that can edify, and exhort, and comfort the people by the word of
God, they must needs perish. They become thrall and captives
unto Satan. Their heart is bound up. Their eyes are shut up ;
they can see nothing. Their ears are stopped up ; they can hear
nothing. They are carried away as a prey into hell, because they
have not the knowledge of God.'7
Often did Israel provoke this most fearful judgment — the re
moval of the open vision.8 " The candlestick" of the Apocalyptic
Churches has from the same cause been long since " removed out
of its place ;" and for the most part little more remains than the
ceremonial of bye-gone days.9 From the Apostate Church of Rome,
the vision is well nigh withdrawn, and the people perish in igno
rance and delusion. And in other bodies — " having a name to
live" — the complaint is as real as in days of old — " My people are
i Comp. Ex. xxxii. 25. 2 Chron. xxviii. 19. Geier and others give — Dissipantur —
scattered. Matt. ix. 36. Evidently however a state of desponding misery is intended.
2 Comp. 1 Sam. iii. 1. 3 ibid. ix. 9. Mal. ii. 7. Eph. iv. 8—11.
4 1 Cor. i. 21. Jam. i. 18. 1 Pet. i. 23—25.
5 1 Cor. xiv. 3. Eph. iv. 11 — 14. 1 Thess. iii. 10. And yet this most fruitful organ
of Divine agency (preaching), which our blessed Lord honored as the grand medium of
his own teaching (Ps. xl. 9, 10. Isa. lxi. 1, 2), is now depreciated as the mark of 'a
Church only in a weak and a languishing state, and an instrument, which Scripture —
to say the least — has never much recommended.' (Tracts for the Times, 87, p. 75.) Far
more orthodox is the sentiment of one of our venerated reformers. ' Thus we may learn
the necessity of preaching, and what inconvenience follows when it is not used.
" Where preaching fails" — saith Solomon— " there people perish." Therefore let every
one keep himself in God's school-house, and learn his lesson diligently. For as the
body is nourished with meat, so is the soul with the word of God.' Bp. Pilkington's
Works, p. 112. Parker Society's edition 'The meanest village' — Luther was wont to
say — ' with a Christian pastor and flock, is a palace of ebony.'
6 Amos. viii. 11, 12. Comp. Isa. viii. 16; xxx. 20. Jer. vii. 12.
7 Bp. Jewell on the Scriptures.
8 1 Kings xii. 28— 32 ; xiv. 14—16. 2 Chron. xv. 3—5. Ps. Ixxiv. 9. Lam. i. 4j
ii. 9. Ez. vii. 26. Hos. iii. 4.
t Rev. ii. 1—5 ; iii. 1—3, 15, 16.
62

490 EXPOSITION OF THE BOOK OF PROVERBS.
destroyed for lack of knowledge."! rpne gun sijjnes not on more
wretched objects, than on the awful masses of our fellow-sinners,,
growing up in habitual estrangement from God.
Take the most awful illustration of this Proverb that can be
imagined. If to be without vision be the mark of a perishing
state, what ray of Scriptural hope dawns upon the Heathen world?
Being " without Christ," they are described by infallible testimony
as " having no hope."2 Salvation is indeed free to all, " whosoever
shall call upon the name of the Lord." But how shall they call
without faith ; believe without hearing ; " hear without a preach
er?"3 If therefore there be no vision, how can they but perish?
"They perish indeed without law"4 (not condemned under the law
of revelation, which they have never known) ; but still they perish
" without excuse,"5 alienated from the life of God through the igno
rance that is in them, " because of the blindness of their hearts."6
Proud reasoning man revolts, and presumes to be more merciful
than God. But this false charity is only the cover for selfishness.
Men deny the danger, because they are too indolent, too self-indul
gent, to stretch out the helping hand, or to make one sacrifice for
the rescue. True charity is the fruit of reverential faith. And,
while it realizes the tremendous peril, it concentrates all the en
ergy of compassionate tenderness, believing prayer, and self-deny
ing effort upon their salvation.
But the contrast is not between those who have not the vision,
and those who have it, but between the destitution and the im
provement of the blessing. The mere profession of the Gospel may
be a nullity. Of what use is light, if we open not our eyes to see
it? So far from a blessing, it will only issue in deeper condemna
tion.7 If some are enlightened, multitudes are struck blind.8 But
practical godliness — keeping the law — brings real abiding happi
ness9— no less a privilege than communion with our God and Sa
viour here and for eternity. " Who then can justly cast a cloud of
gloom over the ways of God ? Let. the Pentecostal Christians wit
ness to their gladness.11 Let every servant of his Lord invite his
fellow-sinners to the enjoyment of his privileges, by the manifesta
tion of their holiness and joy.
19. A servant will not be corrected by words : for though he understand he will
nol answer.
Discipline must be carried, not only into the family/2 but
throughout the whole household, in order to preserve God's authority
and order. An important hint is here given relative to the man
agement of servants. Though it does not apply to all,13 it shows a
very common temptation to self-will. There is a proud as well as
i Hos. iv. 6. 2 Eph. ii. 12. 3 R,om. x. i3] 17.
i lb. ii. 12. 5 lb. i. 20. 6 Eph. iv. 18.
7 Matt. xi. 20—24. Luke xii. 47, 48. 8 John xii. 40.
s Chap. iii. 21— 24 ; iv. 5—9; viii. 32—35; xix. 16. Luke xi. 28. John xiii. 17.
K John xiv. 21—23. Rev. xxii. 12, 14. " Acts ii. 46, 47. 12 Verses 15, 17.
13 The LXX. renders — but without authority from the original — ' an obstinate ser
vant.'

EXPOSITION OF THE BOOK OF PROVERBS. 491
an humble silence ; as plain a proof of an unsubdued spirit, as a
pert and flippant answer. The patience of Job was sorely exer
cised by this trial, and that under circumstances which made the
treatment more aggravated.1 We must guard against harshness
in our spirit.2 But with servants, as with children, authority must
be maintained at any cost. And therefore, if a servant understand
the command and will not answer — if he will not be corrected, by
words, it were better to dismiss him, than to lower our authority,
and countenance evil by yielding to his waywardness.
The Scripture fully sets out the duties of servants — "Not
answering again. With good-will doing service, as to the Lord,
and not to man."3 Sullen resistance to reproof is most inconsis
tent with the profession of a Christian ; and, if the offender escapes
the correction of an earthly master, he will be visited with the rod
of his angry Lord, as a self-deceiver, or backslider from his high
obligation.4 20. Seest thou a man that is hasty in his words ? there is more hope of a fool
than of him.
We have just been warned against sullen silence ; here against
hasty words. When a man flows on in his words, evidently with
out time for consideration ;5 when he gives his opinion, as if it
were a loss of time to take counsel, or regard the judgment of
others ; when you find him forward in pronouncing judgment be
fore men of acknowledged wisdom and experience ; this is the "fool
uttering all his mind;"6 the man lately marked out for our warn
ing,7 as an hopeless fool, "wise in his own conceit."
It is very difficult to deal effectively with him until the strong
hold of his own conceit be shaken. Argument, and instruction are
lost upon him. The man who is conscious of his weakness, who
distrusts himself, and is ready to ask and receive counsel, is more
likely to be led right, than he, who thinks himself to be right
already. It is a special mercy to be preserved from hasty judgments, or
expression of judgments. The first stamp upon a perfect mind is
infallibly correct. On an imperfect mind it must be subjected to a
careful scrutiny. It is sound wisdom to admit, that our judgment
may be mistaken. Self-control and self-diffidence give solid con
sistency. This character of mind is most important in religious
disputations. Be careful to defend or contravene nothing, till you
have tested it by the true standard. Moses deferred judgment on
the sin before his eyes, till he had brought the matter to God.8
" Be swift to hear ; slow to speak."9
21. He that delicately bringeth up his servant from a child shall have him be-
tome his son at the length.
i Chap. xix. 16. 2 Lev. xxv. 43. Comp. Ecclus. xxxiii. 28, 29.
3 Tit. ii. 9. Eph. vi. 7. * Chap. xix. 29 ; xxvi. 3. 5 Chap, xviii. 13.
6 Verse 11. ' Chap. xxvi. 12. 8 Lev, xxiv. 10—23.
» Jam. i. 19.

492 EXPOSITION OF THE BOOK OF PROVERBS.
We have another1 valuable rule for domestic discipline ; direct
ing masters to a wise treatment of their servants. It is a grievous
error to step ourselves, or to induce another to step, out of the path,
which a God of order has marked for us. Divine Wisdom has
framed the constitution of society, assigning to each their station
and their duties. If a servant aspire to be in the house any thing
but a servant, his character loses its value. A master acts — to say
the least — most unseemly, when he forgets his own place and
authority, and delicately bringeth up his servant by the allow
ance of undue freedom. It is a great exercise to preserve the true
medium between distance and familiarity. An haughty menacing
demeanor2 towards our servants forgets the respect justly due to
them. An inconsiderate fondness takes them out of their place,
greatly to their own injury. Our Lord's distinction shows, that
friends — not servants — should be admitted to our familiar inter
course, and entrusted to our confidence.3 To promote a servant
therefore to the rank of a confidant, unfits him for his own condi
tion, and defeats our own end by the natural results of this un
natural treatment. True kindness keeps him in his place. ' Good
usage does by no means imply that indulgence, that would ruin a
child.'4 A servant delicately brought up — often from a child —
soon relaxes in respect and attention. Instead of this false kind
ness stimulating to diligence, and inducing gratitude ; he becomes
idle, insolent, and ungovernable ;s assumes the young master —
becomes a son at the length. This unseemly usurpation is an
evil " that the earth cannot bear — -a servant, when he reigneth."*
Ishbosheth must have allowed Abner undue liberty, when he so far
forgot the respect due to his sovereign, as to insult him before his
face.7 David also must have loosened the reins of proper authority,
when Joab murdered the commander in chief at the head of his
army, without being instantly subjected to the penalty of the law.8
Even the wise man appears to have forgotten his own prudent
caution, when he delicately brought up Jeroboam in authority ;
promoted him too suddenly ; and lived to regret his error, when
with the pretension of a son he combined the pride of a rebel.9 The
confusion and anarchy of after years in the kingdom originated in the
same false step.i° The greatest kindness to servants is to " give to
them that which is just and equal,"11 — but no more. Any defect
in this rule will be sure to bring (as in the case referred to) future
trouble, as the unjust chastening for present folly. What need
have we of the daily supply of Divine grace, to rule our house well
in due subjection. The resolution to " behave ourselves wisely in
i Verse 19. » Eph. vi. 9.
3 John xv. 15. 4 Scott. 5 Comp. Ecclus. xxxiii. 25—27.
6 Chap. xxx. 21, 22. Lord Bacon suggests for the good ordering of servants — 1.
That we promote them by steps, not by leaps. 2. That we occasionally deny their
wishes. ' Sudden elevation' — he adds — ' induces insolence. The constant granting of
their wishes makes them only more imperative in demand.' Advancement of Learning,
Book xii.
7 2 Sam. iii. 7—11. 8 lb. xx. 4—10. Also iii. 27. 9 1 Kings xi. 26—28.
i» Ibid. xvi. 9—12. " Col. iv. 1.

EXPOSITION OF THE BOOK OF PROVERBS. 493
a perfect way" can only be accomplished in the habitual prayer —
" O when wilt thou come unto me ?" Then indeed " I will walk
within my house with a perfect heart."1
22. An angry man stirreth up strife, and a furious man aboundeth in trans
gression. Anger is not necessarily a sinful passion. Even furiousness —
the overflowing of the torrent — is a property in God.2 We can
readily conceive of its energy in the unfallen nature of man. Had
Satan appeared to Eve in his own hatefulness, her anger against
him would have been a holy principle. But in a fallen nature — to
preserve its purity is a rare and most difficult matter. It must be
confined to points, where God's honor is concerned ;3 and even on
these points the rule must be observed — " Let not the sun go down
upon your wrath."4 The short period of the day is abundantly
sufficient to express right motives, and to accomplish holy purposes.
The general tendency of anger is however here graphically de
scribed. Its active energy stirreth up strife5 — quarrelling even
upon trifles,6 or matters which a forbearing consideration might
have satisfactorily explained.7 And when suppressed, but not
laboriously mortified, how often does it become more intense, and
break out more furiously — abounding in transgression ! Indeed
it is difficult to take a full view of the mighty power of this mass of
sin. It gives the impetus to every besetting propensity. It may
be blasphemy !8 It stops at nothing. How mauy murders do we
owe to this paroxysm of the moment !9 But for the Divine re
straints the very foundations of society would be torn up.
Parents ! Do we feel the responsibility of early checking this
ebullition in our children ? And do we diligently watch against the
first rising in ourselves, incessantly praying for its subjugation?
How beautiful are the instances of Almighty grace — such as Henry
Martyn" — transforming the furious man into the likeness of his
meek and holy Master !
But let us not be satisfied with the outward restraint upon pas
sion. God condemns the deep-rooted principle thai gives it birth.
Wretched heart ! filled with soul-destroying corruption ! Every —
even the least— indulgence operates fearfully. So much time spent
in excitement ! So much more in the unquiet waiting for the de
sired opportunity ! And all given to the Great Murderer ! Oh !
for the mystery and doctrine of the cross, to mould our temper into
its genuine spirit and influence !
23. A man's pride shall bring him low : but honor shall uphold the humble in
spirit. This Proverb — Bishop Hall remarks in his own style — ' is like
i Psalm ci. 2. s Nah. i. 2.
3 Ex. xxxii. 19. John. ii. 15—17. * Eph. iy. 26.
5 Chap. xv. 18; xxvi. 21 ; xxx. 33. Jam. iii. 16.
6 1 Tim. vi. 4. 2 Tim. ii. 23, 24. 7 Acts xv. 39. 8 Lev. xxiv. 10, 11.
9 I Sam. xviii. 9, 10 ; xxii. 6 — 19. Matt. ii. 16. Acts vii. 54 — 59 ; xii. 19.
» Life, p. 8. Pref. to 10th edit.

494 EXPOSITION OF THE BOOK OF PROVERBS.
unto Shushan : in the streets whereof honor is proclaimed to the
humble Mordecai ; in the palace whereof is erected an engine of
death to a proud Haman.'i It exhibits the spirit of our Lord's oft-
repeated declaration expounded by his daily Providences. " Who
soever shall exalt himself shall be abased ; and he that shall
humble himself shall be exalted."2 The real value of man in
himself is so small, that the Psalmist is at a loss where to find
it.3 His undue value of himself is utter delusion — having lost
all ; stripped of all ; yet proud, as if he were the possessor of all.
He raises himself to heaven in his airy visions ; but soon does he
meet with his own punishment. A man's pride shall bring him
low.4 We see this in the world. The proud conceit of rank,
talent, or any superiority, subjects to continual mortification ;5
while on the other hand, humility — at first Considered a mean and
servile spirit — ultimately comes to its just estimation.
The world counts nothing great without display. But mark the
substantial " honor that cometh from God only." " Heaven is my
throne, and earth my footstool ; yet to this man will I look — to him
that is poor, and of a contrite spirit."6 Yea — "I dwell — saith the
high and lofty One that inhabiteth eternity — with him that is of a
contrite and humble spirit."7 Humility is indeed true greatness —
' the crown' — as Mr. Howel finely remarks — ' of finite beings, made
and jewelled by the hand of God himself. Supremacy is the glory
of God ; humility is the ornament of his child.'8 " I am but dust
and ashes. I am less than the least of all thy mercies. 1 ab
hor myself. Sinners — of whom I am chief"9 — such are the self-
abasing confessions of men great in Jehovah's eyes. They shine
with the reflection of his glory ; but they turn away with genuine
humility from their own shining.
Men of this stamp " the king delighteth to honor." Their dig
nity begins on earth, and is crowned in heaven. " Blessed are the
poor in spirit ; for theirs is the kingdom of heaven."i° Poor they
may be in station. But they shine forth as mightier conquerors
than Alexander. Their real glory eclipses the glare of the pomp
and " pride of life."
The elevation of the proud is often the step to their downfall.
But God's honor put upon his own people upholds them ; as Jo
seph and Daniel — -in their high eminence, as witnesses for his
name. And all his chastening discipline is for the great purpose,
to " hide pride from man,"11 and to bring us low in our own eyes,
that his honor may " lift us in due time."!2 It is with us as with
our Lord —honor comes out of humiliation.13 'Thou meanest to
i Sermon on text. Works, v. 270.
2 Matt, xxiii. 12. Luke xiv. 11 ; xviii. 14.
3 Psalm viii. 3, 4 ; cxliv. 3 ; xxxix. 5.
4 Job xl. 12. Ps. xviii. 27. Comp. Zeph. ii. 15. Rev. xviii. 7, 8, and references on
Chap. xvi. 18, 19.
5 1 Kings xxi. 1 — 4. Esth. v. 13. 6 Isa. lxvi. 1, 2. 7 lb. lvii. 15.
8 Sermon i. pp. 335, 336. 9 Gen. xviii. 27 ; xxxii. 10. Job xl. 4. 1 Tim. i. 15.
1° Matt. v. 3. Comp. xviii. 4. u Job xxxiii. 17.
« 1 Pet. v. 6. Comp. Job xxii. 29. 13 Chap. xv. 32; xviii. 12.

EXPOSITION OF THE BOOK OF PROVERBS. 495
be not our Saviour only, but our pattern too. If we can go down
the steps of thine humiliation, we shall rise up the stairs of thy
glory.'1 24. Whoso is a partner with a thief hateth his own soul : he heareth cursing,
and bewrayeth it not.
This is a warning under the eighth commandment. Do we
realize the same solemnity of obligation as under the first? Many
professors attach a degree of secularity to a. detailed > application of
the duties of the second table. But both stand on the same autho
rity. The transgressions of both are registered in the same book.
The place of the decalogue cannot be of moment, if the word be
but there with the imprimatur — "I am the Lord thy God." The
law acknowledges no difference between the thief and his partner.
Consenting to sin — receiving the stolen goods — involves us in the
guilt and punishment.2 The accomplice may be less practised in
sin. He may be only commencing his course. But the first step
is the way of death — acting as if he hated his own soul.3 One
step naturally leads on to another. Supposing him to be called to
give evidence upon oath concerning his knowledge or privity of the
deed. Would not this be a temptation to perjury, rather than to
discover his fellow? Under the perverted obligation of his bond of
secrecy he heareth cursing — the solemn adjuration to declare the
truth on pain of the curse of God — and he bewrayeth it not. ' He
keeps his wicked counsel, and will not betray.'4
Oh ! how frightful is the history of thousands, whose fellowship
with sinners has drawn them into fellowship with sin, and ulti
mately to take the lead in sin ! — Whose entrance into the path has
led them step by step into the very depths of depravity ! And of
these thousands, how few — it is to be feared — retrace their steps,
and become, like Onesimus, true followers of Christ, and faithful
servants to man !5
25. The fear of man bringeth a snare: but whoso putteth his trust in the Lord
shall be safe. (Marg. set on high.)
A snare brings a man into straits. He is not master of himself.
Here Satan spreads the snare, and the fear of man drives into it.
And a fearful snare it is, and ever hath been to thousands. Many,
once entangled, have never escaped. It besets every step of the
pathway to heaven, every sphere of obligation. The King turns
aside from the strict integrity.6 The judge wilfully pronounces an
unrighteous sentence.7 The minister faints under the cross ;8 and
to avoid it, compromises the simplicity of the Gospel.9 There is a
timidity in acting out an unpopular doctrine. The people cannot
bear the full light. The Sun of righteousness is therefore exhib
ited under a mist ; but dimly visible ; shorn of his glowing beams.
i Bp. Hall ut supra. 2 Chap. i. 10—15. Ps. 1. 18—21. Isa. i. 23, 24.
3 Comp. vi. 32; viii. 36; xvi. 32; xx. 2.
4 Comp. Lev. v. 1. Num. v. 21. 1 Kings xxii. 16. Matt. xxvi. 63.
5 Epistle to Philemon. 6 1 Sam. xv. 24. Matt. xiv. 9. 7 John xix. 8, 13, 14.
« 1 Kings xix. 3. Jon. i. 1—3. 9 Gal. ii. 12; vi. 12.

496 EXPOSITION OF THE BOOK OF PROVERBS.
But the strictness of the precepts is unpalatable. It must therefore
be softened down, modified, or explained away.i Or the same in
constancy of profession must be quietly dealt with, lest the good
opinion of some influential man be forfeited. This time-serving
shows a man-pleaser, not a true " servant of God,"2 and brings a
blast alike to his work and to his soul.3
The same deadly influence operates in families. Sometimes
even parents shrink from the open protection of their child.4 They
dare not avow a supreme regard to his primary interests, or profess
in opposition to many around them, the Patriarch's godly determi
nation — " As for me and my house" — however evil it may seem
to others — •' we will serve the Lord."5
Every class of society exhibits this corrupt principle. Perhaps
the highest are bound in the most abject and hopeless chains.
They will set at naught all religion without fear ; but, slaves as
they are to the omnipotency of fashion, they would " tremble very
exceedingly,"6 at the suspicion of godliness attached to them.
Many would be bold to front danger, who would shrink from shame.
They would fearlessly face the cannon's mouth, and yet be panie-
struck at the ridicule of a puny worm. Or even if some public ex
citement should have roused an impulse of boldness for religion, in
the more quiet atmosphere there is a heart's timidity of silence.
They shrink from the bold consistency of a living witness. They
are afraid of the stamp of singularity. They are satisfied with a
meagre external decorum, with no spiritual character or privilege.
All is heartless delusion. What — again, makes so many — specially
among the young — ashamed to be found upon their knees — to be
known readers of their Bibles — to cast in their lot decidedly among
the saints of God ? They know the Christian to be on the right
side ; and oft is there a whisper of conscience — •' Would that my
soul were in his place.'7 But they have only half a mind to re
ligion. The fear of man bringeth a snare. ' And therefore they
ask — not what I ought to do, but what will my friends think of
me.' They cannot brave the finger of scorn. And if they seem
for a while to be in earnest, ' their slavish fears' (as Bunyan well
describes the case) ' overmaster them. They betake themselves to
second thoughts — namely — that it is good to be wise, and not to
run, for they know not what, the hazard of losing all, or at least
bringing themselves into unavoidable and unnecessary troubles.'8
They would rather writhe under their conviction, till they have
worn themselves away, than welcome what Moses " esteemed
greater riches than the treasures of Egypt — the reproach of Christ."9
But how painful to see the children of God entangled in the
snare ! The father of the faithful twice denied his wife.10 His son,
i Isa. xxx. 9, 10. Jer. ». 31. 2 Gal. i. 10. 3 Zech. xi. 17.
4 John ix. 22. 6 Jos. xxiv. 15.
8 Gen. xxvii. 33. The same word in the original.
7 John vii. 13; xii. 42, 43. Acts xxvi. 11. 2 Tim. i. 15; iv. 16.
8 Conversation between Hopeful and Christian. 8 Heb. xi. 26.
i" Gen. xii. 11—13; xx. 2, 11.

EXPOSITION OF THE BOOK OF PROVERBS. 497
following his weak example,1 "fashions the golden calf."2 "The
man after God's own heart" sinks himself into the lowest degrada-
dation,3 Hezekiah — distinguished for his trust — gives way to his
fear.4 The ardent disciple, even after the most solemn pledges to
his Saviour, and after an act of great boldness in his defence, yields
up his courage to a servant girl, and solemnly abjures his Lord.5
Oh ! do we not hear the warning voice against " entrance into
temptation — against the weakness of the flesh ?"6 Let us run into
our hiding-place, and cry — "Hold thou me up, and I shall be
safe."7 How different is this servile principle from the godly fear of sin,
which the wise man had lately marked as the substance of happi
ness !8 That is an holy principle ; this an inlet to sin.9 That is
our keeping grace;10 this wounds our conscience, and seduces us
from our allegiance.11 ' "By the fear of the Lord men depart from
evil ;"12 by the fear of man they run themselves into evil.'13 That
one is the, pathway to heaven.14 The other involving the denial
of the Saviour — plunges its wretched slave into the lake of fire.15
But even apart from this tremendous end — observe its weighty
hindrance to Christian integrity. Indeed — as Mr. Scott most truly
observes — 'it is' — often at least — 'the last victory the Christian
gains. He will master, by that grace which is given of God, his
own lusts and passions, and all manner of inward and outward
temptations. He will be dead to the pleasures of the world, long
before he has mastered this fear of man. " This kind of spirit
goeth not out" but by a very spiritual and devout course of life.'16
The hindrance meets us at every turn, like a chain upon our
wheels ; so that, like the Egyptian chariots, they " drive heavily."
Oh ! for a free deliverance from this principle of bondage;17 not
however to be expected, till we have been made to feel its power.
Thank God — there is a way of deliverance. Faith unbinds the
soul from fear. If fear makes the giant tremble before the worm,
trust in the Lord makes the worm stronger than the giant. The
fire, or the den of lions, daunts and hurts not him that " believeth
in his God."18 ' He that fears to flinch, shall never flinch from fear.'19
Faith gives power to prayer. The strength from prayer makes us
cheerful in obedience, and resolute in trial. Here is safety, strength,
courage, peace. Nothing but faith gives the victory ; but the vic
tory of faith is complete.20 He only, who putteth his trust in the
Lord, is prepared, when God and man are at contraries — to " obey
God rather than man."21 — A secret union with God is implanted in
i lb. xxvi. 7. 2 Ex. xxxii. 22—24.
3 1 Sam. xxi. 10 — 13. Comp. also xxvii. 1.
4 2 Kings xviii. 13—16. Comp. 2 Chron. xvi. 1—7.
5 Matt. xxvi. 35, 51, 69—74. 6 lb. ver. 41. 7 Ps. cxix. 117.
8 Chap, xxviii. 14. 9 Gen. xxxix. 9, with Isa. lvii. 11. i° 1 Cor. x. 12. Heb.iv. 1.
ii References notes 3 — 9 ut supra. i2 Chap. xvi. 6.
13 Flavel's Treatise on Fear, Chap. ii. 14 Chap. xix. 23.
15 Mark viii. 38. Rev. xxi. 8. ls Life, pp. 1 16, 117. " Ex. xiv. 25.
is Dan. iii. 28 ; vi. 23. ls Hildersham.
m 1 John v. 4, 5. Comp. Heb. xi. 27. « Acts iv. 13, 19.
63

498 EXPOSITION OF THE BOOK OF PROVERBS.
the soul by this faith — an union as mighty as it is secret — a sacred
spring of life, the energy of God himself,1 triumphant therefore in
the mightiest conflict with the flesh. The man dependent on the
world for happiness is in bondage. The servant of God is in liber
ty. It matters not to him whether the world smile or frown. He
is safe — beyond its reach — -set on high.2 Faith brings him to his
strong tower.3 There he is "kept by the power of God unto salva
tion."4 Fear brings us to the snare. Faith brings liberty, safe
ty, exultation. Oh! thou God of power and grace, may my soul
praise thee for this mighty deliverance — this joyous freedom ! May
I never be ashamed of my Master ! May I be bound to his people,
and glory in his cross !5
26. Many seek the ruler's favor ; but every man's judgment cometh from the
Lord. Therefore seek God to be your friend. " In his favor is life."6
Confidence in man is no less sinful7 and dangerous8 than the fear
of man. Yet with what diligence will men seek earthly advan
tage ! Many seek the ruler's favor3 more than God's, and sacri
fice their consciences, and hazard their souls, to obtain it. But
when they have bought it at such a price, what is it? — as easily
lost, as it was hardly gained. The caprice of an hour may destroy
the hard-earned object.10 And then what have they to live upon ?
All this is forgetting that every man's judgment cometh from the
Lord. Here then is the solid ground of faith. First, begin with
God. All judgment is in his hands. "Commit thy way unto the
Lord ; trust also in him, and he shall bring it to pass."11 Let him
choose and dispose our lot.12 Ponder every thing that passes as
coming from him. In every thing, great and small, deal with him.
His favor — unlike the changing favor of the ruler — is "without
variableness or shadow of turning." And when through the fickle
ness of man earthly prospects are fading — then rest in quiet —
" Surely my judgment is with the Lord."13 'As thou wilt — what
thou wilt — when thou wilt."4 This is the shortest — the surest —
way of peace. " Only believe," and doubt nothing.
27. An unjust man is an abomination to the just: and lie that is upright in the
way is abomination to the wicked.
Here is the oldest, the most rooted, the most universal quarrel in
the world. It was the first curse of the fall.15 It has continued
ever since, and will last to the end of the world. It is always kept
up at the highest point. Each party is an abomination to the
other. It is not only that they are as contrary in character as light
i Gal. ii. 20. Col. iii. 3. 2 Ps. lxix. 29 ; xci. 14. Isa. xxxiii. 16.
3 Gal. ii. 20. Col. hi. 3, 4. 4 Chap, xviii 10 5 1 Pet. i. 5.
6 Ps. xxx. 5. 7 lb. cxlvi. 3. Isa. ii. 22. Jer. xvi. 5, 6.
8 Isa. xxx. 1—3; xxxi. 1—3. 9 Chap. xix. 6. i° Gen. xl. 1, 2.
u Ps. xxxvii. 5, 6. ' He needeth not to flatter the ruler ; for what God hath appointed,
that shall come to him.' Reformers' Notes. ' The determination concerning a man is
from Jehovah.' Bp. Lowth's Prelim. Dissertation to Isaiah.
i2 lb. xlvii. 4. Chap. xvi. 33. 13 Isa. xlix. 4. Job xxxiv. 29.
i* Thomas a Kempis. 15 Gen. iii. 15.

EXPOSITION OF THE BOOK OF PROVERBS. 499
is to darkness ; but there is a mutual antipathy, that can never be
softened down.
Let us look at each of the parties in that open opposition to each
other. An unjust man is an abomination to the just. Is it then
his sin to be at such contraries with his fellow-sinner ? No rather
— it is the very holiness of his character, and profession. If he
have any apprehensions of the holiness of God — if through grace
he is delivered from the love and dominion of sin — is not the sight
hateful to him ? And while he abhors it most of all in himself, yet
does not the watching of the evil in his own heart deepen his ab
horrence and detestation in those around him ; not sparing it in
those most dear to him — but appealing to his God in the burst of
holy indignation. — "Do not I hate them, O Lord, that hate thee?
— and am not I grieved with those that rise up against thee?1 I
hate them with a perfect hatred : I count them mine enemies."
Looking at the other party — the wicked hold the upright in equal
abomination.2 " The carnal mind is enmity against God,"3 and
cannot therefore bear his image in his children4 — Gladly would the
wicked— were not their enmity restrained — " root them out of the
face of the earth," as they never rested, till they had nailed the Son
of God to the tree. Here however is the main difference — The
enmity of the just is against the sins — not the person — of the
wicked; or against their persons, yet on account of their sins —
How do they with all this principle love their souls5 — ' pray for
them'6 — how gladly would they win to Christ and salvation ! The
enmity of the wicked is against the persons — the ways of the up
right — all that belongs to them This is ' that strong poison in the
serpent's seed'7— the murderous spirit of their father the devil !
How is the soul wearied with the unceasing struggles with the
enemies of truth ! How can one forbear the wish for the " wings
of a dove, to fly away, and be at rest !"8 And how could we hold
on the contest, but for the blessed hope — O Lord ! hasten it in thy
time — When the woman's conquering " seed shall bruise the Ser
pent's Head," the head of all1 his seed — finally and forever — and
he shall reign King and Saviour over his redeemed people.

CHAPTEK XXX.

1. The words of Agur the son of Jakeh, even the prophecy: the man spake unto
Ithiel, even unto Ithiel and Veal : 2. Surely I am more brutish than any man, and
have not the understanding of a man. 3. / neither learned wisdom, nor have
(gathered together, Marg.) the knowledge of the holy.
The two concluding chapters of this Book are an appendix to
i Ps. cxxxix. 21, 22. Comp. chap, xxviii. 4. 2 Verse 10. 3 R,om. viii. 7.
i John xv. 17—19. 1 John iii. 12, 13. 5 Rom. ix. 1—3. 6 lb. x. 1.
T Leighton on 1 Pet. iii. 14. 8 Ps. lv. 6, 7,
• Gen. iii. 15. Ps. xiv. 3, 4. Rev. xix. 11—16.

500 EXPOSITION OF THE BOOK OF PROVERBS.
the Proverbs of Solomon. Nothing certain is known of the writers ;
and it is vain to speculate, where God is silent. Far better is it to
give our full interest — mind and heart — to the matter of instruc
tion, than to indulge the unprofitable curiosity respecting the wri
ters. Our ignorance of the writers of many of the Psalms in no
degree hinders their profit to us. We know their author, when the
penmen are hid. It is enough for us to be assured, that they were
" holy men of Godj" who wrote, " as they were moved by the Holy
Ghost."1 Agur was doubtless one of the wise men found in many ages of
the Old Testament Church — His words were a prophecy — Divine
instruction2 given unto Ithiel and Ucal (Ithiel especially) probably
two of his scholars, whose names are equally unknown to us. Per
haps they came to him for instruction, and he was led to express
himself in the most humbling sense of his own ignorance. You
come to me for instruction. But surely I am -more brutish than
any man, not having the advantages of learning wisdom,3 or the
knowledge of the holy God,4 and of the holy revelation of his
name. His language is indeed strong. Stronger could scarcely have
been used. He confesses himself to be — not only brutish — as
man is by nature,5 but, though enlightened by heavenly teaching,
more brutish than any man. Were these the words of truth ?
Or were they the affectation of modesty ? Or was it false hu
mility, dishonorably denying the work of God ? But he was now
speaking from the mouth of God. And how could he dissemble in
his name? He spake the truth as it really is — as consciousness
could not but speak — as self-knowledge under Divine teaching dic
tated. Now let a man take " the candle of the Lord" — given him
to " search all the inward parts of the belly"6 — and what a mass
of vanity will he find there ! Such folly mixed with his wisdom —
such ignorance with his knowledge ; that, instead of pluming him
self upon his elevation above his fellow-men, he can but cry out
in shame — Surely I am more brutish than any man ! Who
ever knows his own heart, knows that of himself, that he can
hardly conceive of any one else so low — so degraded as himself.7
Add to which — it is the child of God comparing himself with
his perfect standard. And in the perception of his own short-
-i 2 Pet. i. 2.
2 This was a frequent Scripture name for ordinary instruction. Chap. xxxi. 1. 1
Cor. xiv. 1 , 3, 4. 1 Thess. ». 20.
8 Comp. Am. vii. 14, 15. 4 Comp. Dan iv. 17.
5 Job xi. 12. Ps. xlix. 20. Jer. x. 14. 6 Chap. xx. 27.
1 The following remarks of a profound divine will illustrate this subject — ' He that
has much grace, apprehends, much more than others, that great height to which his love
ought to ascend : and he sees better than others, how little a way he has risen towards
that height. And therefore, estimating his love by the whole height of his duty, appears
astonishingly low and little in his eyes. True grace is of that nature, that the more a
person has of it, with remaining corruption, the less does his goodness and holiness ap
pear, in proportion, not only to nis past, but his present, deformity, in the sin, that now
appears in his heart, and in the abominable defects of his highest and best affections.'
Edwards on Relig. Affections, Part iii. sect. vi.

EXPOSITION OF THE BOOK OF PROVERBS. 501
comings the most discerning clear-sighted penitent feels that he can
never abase himself as he ought before his God — He would lie
low — lower still — infinitely lower — in the dust. Holy Paul, com
paring himself with the spirituality of the perfect law — exclaims,
"I am carnal, sold under sin."1 Isaiah in the presence of a holy
God — cries out — ¦" Woe is me, for I am undone, because I am a
man of unclean lips."2 Job, in the manifestation of the power of
God, sinks into his absolute nothingness and unworthiness3 — David
in the full view of the wisdom of God, is made to see the perverse
ness of his own folly, and take up the very confession of Agur —
" So foolish was I, and ignorant ; I was as a beast before thee !"4
The nearer our contemplation of God — the closer our communion
with him — the deeper will be our self-abasement before him — like
those " before the throne, who with twain cover their faces, and
with twain cover their feet."5 Well, therefore, may the wisest and
holiest of men — though " renewed in knowledge, after the image
of him that created him"6 — take up the humiliating confession —
Surely I am more brutish than, any man. Genuine humility is
the only path of wisdom. Unless he stoops, he can never enter
the door. He must " become a fool, that he may be wise."7 And
when he is humbled in his shame — then let him measure the house
of his God in its breadth and length,8 enjoying clearer, and pant
ing still for clearer manifestations of the incomprehensible God.
But how reverently should we approach this Divine presence !
With what holy hands should we open his revelation, dreading a
careless, light, and presumptuous spirit ; yet withal cherishing those
nobly ambitious desires for deeper and higher knowledge ; yea, Te-
iterating them before our God with that, repetition, which to a car
nal mind would be nauseating tautology ; but which he who knows
our hearts loves to hear, and will beyond our desires abundantly
fulfil. 4. Who hath ascended up into heaven, or descended ? who hath gathered the wind
in his fists ? who hath bound tlie waters in a garment ? who hath established all the
ends of the earth ? what is his name, and what is his son's name, if thou canst tell 1
Can we wonder that Agur should have acknowledged his brutish-
ness — now that he was contemplating the majesty of God — so
wondrous in his work — so incomprehensible in his nature? The
eye was blinded by the dazzling blaze of the sun. To behold Je
hovah ascending and descending in his own glorious person9 —
afterward in the person of his dear Son10 — (for in his great work
i Rom. vii. 14. * Isa. vi. 5. 3 j0b x). 1 — 5 ; xiii. 1 — 6.
* Psalm lxxiii. 1 — 22 — ' a beast' The original is the plural excellent — conveying an
intensiveness not easy to transfer acceptably into our idiom. Bp. Horsley gives it — ' I
was as a brute before thee.'
5 Isa. vi. 2. 6 Col. iii. 10.
7 1 Cor. iii. 18. There is a fine ray of wisdom in that consciousness of ignorance,
that led Socrates to confess — ' I only know one thing — that I know nothing.' Comp. 1.
Cor. viii. 2.
s See Ez. xl. xii. 9 Gen. xi. 7 ; xvii. 22 ; xviii. 22. Ex. iii. 8.
i« John i. 51 ; iii. 13 ; vi. 62. Eph. iv 9, 10.

502 EXPOSITION OF THE BOOK OF PROVERBS.
was not his Father's name in him V) — to see him holding the loose
winds as firmly as a man might hold in his fists2 — to see his al
mighty control of the waters3 — and his establishment of the ends
of the earth4 — this is a sight that might make the highest and
wisest of men sink into nothingness before him. Who hath done
this, none can doubt. The challenge is thrown out as a demon
stration, that it was God alone. ' Show me the man, that can or
dare arrogate this power to himself.'5
But when we pass from the works to their great Maker — truly it
is an overwhelming view — What is his name, if thou canst
tell 7 " Canst thou by searching find out God ? Canst thou find
out the Almighty unto perfection? He dwelleth in the light, which
no man can approach unto ; whom no man hath seen, nor can
see."6 How can we express him in words, or conceive of him in
thought ? Child of God ! " Be still, and know that he is God."7
Restrain thy reason. Humble thy faith. " Lay thine hand upon
thy mouth." Lie in the dust before him. "O the depth !"8 open
only to him, whose " understanding is infinite."9
But how does the mystery increase ! What is his Son's name,
if thou canst tell 7 And who can tell 7 " No one knoweth the
Son, but the Father."!' Yet there is a Son in the Eternal God
head — a Son not begotten in time, but from eternity11 — his name
therefore — not as some would have it — a component part of his
humiliation — but the manifestation of his Godhead — co-existent
with his father in the same ineffable nature — yet personally dis
tinct.12 What is his name 7 and what is his Son's name 7 So
vereignty — Omnipresence — Omnipotence is his. He too controls
the winds and waters,13 and establishes the earth14 as one, who is
the visible " form of God, and thinketh it not robbery to be equal
with God."15
What is his name 7 The word even of the secret name is
easily spelt. " But the mystery is hid. We must not search too
curiously ;17 lest we "intrude into those things which we have not
seen, vainly puffed up by our fleshly mind."18 Many, however,
think it easy to understand this name. They think far more of
their wisdom than Agur did, and are at no loss at all to explain
what in their proud ignorance they conceive to be the full meaning
of the inscrutable subject. But the genuine disciple acknowledges
i Johnx. 30, 38; xiv. 10.
2 Job xxviii. 25. Comp. Ps. civ. 3 ; cxxxv. 7. The Heathens dreamed of a tower
Deity, whom Jupiter appointed as store-keeper to still or raise the winds at his pleasure.
Hom. Odyss. K. 21, 22. Virg. Mn. i. 69, 70.
3 Job xxvi. 8; xxxviii. 8—11. Isa. xl. 12. Jer. v. 22.
4 Job xxvi. 7 ; xxxviii. 5. Ps. xciii. I ; cxix. 90. 5 Bp. Hall.
6 Job xi. 7—9. 1 Tim. vi. 16. Comp. Job xxxviii. 3, 4. 7 Ps. xivi. 10.
8 Rom. xi. 33. 9 Ps. cxlvii. 5. Isa. xl. 28. 1° Matt. xi. 27.
ii Chap. viii. 22—30.
•2 ' We have a full and clear testimony of the distinction of person, and that the Son
is equal to the Father, and of the same substance with him.' Lavater. See Scott in
loco. Mr. Holden considers this interpretation to be ' natural and unforced, and very
suitable to the context.'
13 Matt. viii. 26 ; xiv. 32. « Col. i. 17. Heb. i. 3. « Phil. ii. 6.
i" Rev. xix. 12, 13. " Gen. xxxii. 29. Jud. xiii. 18. is Col. ii. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 503
the nature of the Son to be alike incomprehensible with that of
the Father — a mystery to be adored— not understood.
Yet what Revelation hath brought up to us from thes'se untrace
able depths are pearls of great price. Let us reverently gather
them for the enriching of our souls. So far as our Divine Teachet
leads us by the hand, let us diligently follow him. The whole
some dread of being " wise above that which is written," must not
damp the holy ardor to be wise and wiser continually in that which
is written. ' Curiously to inquire is rashness ; to believe is piety ;
to know indeed is life eternal.'1 Unsearchable as he is in his great
ness ; yet so near is he to us, that we can rest in his bosom.
Yours — Christian — is the unspeakable privilege to be one with
him, who is One with God. And therefore — if you tell his name —
as you are bound to tell what is revealed — is it not ail that is in
finitely great, combined xwith the endearing relations — Husband — >
Brother — Saviour — King ?
5. Every word of God is pure (purified, Marg.) : he is a shield unto them that
put their trust in him. 6. Add thou nol unto his words, lest he reprove thee, and
thou be found a liar.
Nothing is learned solidly by abstract speculation. Go to the book.
Here all is light and purity. Though " secret things belong to the
Lord our God ; yet the things that are revealed" are our holy direc
tory. Every thing is intended to influence the heart and conduct.2
How unlike the sacred books of the heathen, or the sensual re
hgion of Mahomet ! Here is no license — no encouragement to
sin — no connivance at it. All lurking sins cherished in the dark
cavern of pollution, are brought to light, and reproved. Every
word of God is pure. Of what other book in the world can this
be said ? Where else is the gold found without alloy ? The word
is tried.3 It has stood the trial, and no dross has been found in it.
' Having God for its Author, it has truth without any mixture of
error for its matter.'4 " The words of the Lord are pure words,
as silver tried in a furnace of earth, purified seven times."5
But if every word of God is pure, take care that no word is
slighted. How few range over the whole Revelation of God ! To
take a whole view of the universe, we should embrace not only its
fruitful gardens, bnt its barren deserts, coming equally from the
hand of God, and none of them made for nought. To take a
similarly comprehensive view of the sacred field,, we must study
the apparently barren, as well as the more manifestly fruitful por
tions. Food will be gathered from the detailed code of laws, from
the historical annals of the kings, and from the " wars and fight
ings" — the prolific results of " the lusts of men."6 The whole
Scripture is Scripture, and " all Scripture is profitable."7
Favoritism, however, is a besetting snare in the sacred study.
A part is too often taken instead of the whole, or as if it were the
i Bernard. 2 Deut. xxix. 29. ? Heb. 4 Locke.
6 Ps. xii. 6. Comp. Ps. cxix. 140. Chap. viii. 8, 9. 6 James iv. 1.
i 2 Tim. iii. 16

504 EXPOSITION OF THE BOOK OF PROVERBS.
whole. One is absorbed in the doctrinal, a second in the practical,
a thud in the prophetical, a fourth in the experimental, Scriptures ;
each seeming to forget, that every word of God is pure. This
want of completeness will show itself in a corresponding defect in
the Christian profession. The doctrinist becomes loose in practice;
the practical professor self-righteous in principle. The prophetic
disciple, absorbed in his imaginative atmosphere, neglects present
obligations. The experimental religionist mistakes a religion of
feeling, excitement, or fancy, for the sobriety and substantial fruit
fulness of the gospel. All remind us of our Lord's rebuke — " Ye
do err, not knowing the Scriptures."1
The great exercise therefore is — to bring out the whole mass of
solid truth in all its bearings and glory. So wisely has God linked
together the several parts of his system, that we can receive no
portion soundly, except in connection with the whole. The accura
cy of any view is more than suspicious, that serves to put a forced
construction upon Scripture, to dislocate its connexion, or to throw
important truths into the shade. Apparently contradictory state
ments are in fact only balancing truths ; each correcting its opposite,
and, like the antagonal muscles, contributing to the strength and
completeness of the frame. Every heresy probably stands upon
some insulated text, or some exaggerated truth, pressed beyond
" the proportion of faith." But none can stand upon the combined
view and testimony of Scripture. Nor let it be sufficient, that, our
system includes no positive error, if some great truths be lacking.
Let it be carefully grounded upon the acknowledgment — every
word of God is pure. Some of us may err in presumptuous
familiarity with Scripture ; others in unworthy reserve. But if
the heart be right, self-knowledge will develope the error, and self-
discipline will correct it.
Christian simplicity will teach us to receive every Divine Truth
upon this formal ground — that it is the word of God. Though it is
not all of equal importance, it will be regarded with equal reverence.
We acknowledge implicitly God as the Author of every particle of
Scripture, and that every word of God is pure. To reject therefore
one 'jot or tittle is a sufficient demonstration,' — as Dr. Owen ad
mirably observes — 'that no one jot or tittle of it is received as it
ought. Upon whatsoever this title and inscription is— 'The Word
of Jehovah' — there must we stoop, and bow down our souls before
it, and captivate our understandings unto the obedience of faith.'2
This holy reverence is combined with trust in God. BK-ssed
trust, which brings a shield of special favor over his trembling
child !3 Sometimes indeed is Satan permitted to envelope him in
darkness, and to picture — as it were — frightful transparencies upon
his prison-wall. What would he do in this time of terror, did he
not find a shield — a covert — in the bosom of his God ? Yes — if
i Matt. xxii. 29.
2 Owen on the Perseverance of the Saints, Chap. x. See Life of Mary Jane Gra
ham, Chap. v.
3 Ps. ii. 11, 12. Isa. Ixvi. 2.

EXPOSITION OF THE BOOK OF PROVERBS. 505
the'word of God be pure, it must be a sure ground of trust. We
may take its dictum with undoubting confidence, that he is a shield
— as to Abraham of old • — so to Abraham's children, that put their
trust in him.2 In all consequences from within and from without
— when I quake under the terrors of the law — in the hour of death
— in the day of judgment—" Thou art my shield."3 Nothing
honors God, like this turning to him in every time of need. If
there be rest, peaceful confidence, safe keeping — here it is. — And
where is it found beside ? Despondency meets the poor deluded
sinner, who looks for some other stay. And even the child of God
traces his frequent want of protection to his feeble uncertain use of
his Divine shield.
But the word of God is not only pure, and cannot deceive. It
is also sufficient ; and therefore, like tried gold, it needs no addition
for its perfection. Therefore to add to his words, stamped as they
are with his Divine authority, will expose us to his tremendous re
proof, and cover us with shame.4 The Jewish Church virtually
added their oral law and written traditions.5 The Church of
Rome is not less guilty, and as a church has been found a liar ;
adding to the inspired canon a mass of unwritten Tradition, and
Apocryphal Writings, with all their gross errors, and in despite of
the clearest proof of their human origin.6 And is there no ap
proach to this sinful presumption in the attempt in our own day to
bring tradition to a near — if not to an equal-*— level with the Sacred
Testimony ? A new rule of faith is thus introduced — an addition
to the Divine rule — of co-ordinate authority. Never was it so im
portant to clear from all question the momentous controversy —
what is — what is not — the Word of God. The Lord has most
carefully guarded his pure word from all human admixture. May
he preserve his ministers from " teaching for doctrines the com
mandments of men ;" " saying, the Lord hath said it, when he
hath not spoken !"7 What a reverential awe — what godly jealousy
— should they exercise — to add not to the pure word by the glosses
of false interpretation ; not to expound their own minds in the
stead of the mind of God !
7. Two things have 1 required of thee; deny me them not before I die: 8. Re
move far from me vanity and lies: give me neither poverty nor riches ;feed me with
food convenient (of my allowance, Marg.) for me: 9. Lest 1 be full, and deny
thee, and say, Who is the Lord ? or lest I be poor, and steal, and take the name of
my God in vain.
Though Agur had confessed his brutishness before his God ; yet
his prayers (the most accurate test of a man of God) prove him to
have been possessed of deep spiritual understanding. " We ask, and
receive not, because we ask amiss, that we may consume it upon
i Gen. xv. 1. 2 Ps. v. 12. Comp. the same connection, xviii. 30.
* lb. cxix. 114. 4 See Deut. iv. 2 ; xii. 32. Rev. xxii. 18, 19.
5 Mark vii. 7 — 13.
6 Mr. Home has conferred an obligation on the Church, by publishing separately his
valuable Digest of the Apocryphal question, from the last Edition of his ' Introduction."
7 Ez. xiu. 7—9, with Matt. xv. 9.
64

506 EXPOSITION OF THE BOOK OF PROVERBS.
our lusts."1 jjow wise]y gracious therefore is the teaching of the
Divine Comforter, " helping our infirmities" in prayer, and, by
moulding our petitions " according to the will of God," ensuring
their acceptance !2 Agur's heart must have been under this heav
enly teaching ; dictating his prayers by a primary regard to his
best interests, and by a spiritual discernment of what would pro
bably be beneficial, and what injurious to them.
Two things he especially required — not as though he had no
thing else to ask — but as being the pressing burden of the present
moment. And these he asks — as if he would take no denial — with
all the intense earnestness of a dying sinner — Deny me them not
before I die.
His prayers are short, but comprehensive. Though little is said,
yet that little is fraught with matter ; framed in its proper order.
Spiritual blessings occupy the first place ; temporal blessings are
secondary, and in subserviency to them.
Remove from me vanity and lies. Is not this the atmosphere
of the world ? vanity its character — lies its delusion ; promising
happiness, only to disappoint its weary and restless victims?3 How
can the heaven-born soul breathe in such a world ? Every thing
deadens the heart, and eclipses the glory of the Saviour. " The
soul cleaveth to the dust." " All that is in the world — the lust of
the flesh, and the lust of the eyes, and the pride of life — is not of
the Father, but is of the world."4 And therefore " they that ob
serve lying vanities forsake their own mercy."5 A soul that knows
its dangers and its besetting temptations, will live in the spirit of
this prayer of the godly Agur — Remove from me — -far from me —
as far as possible — vanity and lies. " Turn away mine eyes" —
prayed a Saint of God in the same watchful jealousy — " from be
holding vanity. Remove from me the way of lying."6
But how singular — yet how fraught with instruction — is Agur's
second prayer ! All are ready to pray against poverty. But to
deprecate riches — 'Oh! deliver me from this muck-rake' — 'that
prayer' — as Interpreter remarked to Christiana — ' has lain by, till it
is almost rusty. ' Give me not riches' — is scarce the prayer of one
of ten thousand.'7 Agur, as a wise man, desired the safest and
happiest lot — not — as Israel of old — " meat for his lust,"s but food
convenient for him, measured out in daily allowance2 — suitable to
his need. This is obviously not a fixed measure. It implies — not
a bare sufficiency for natural life, but a provision varying according
to the call, in which God has placed us. ' If Agur be the master
of a family, then that is his competency, which is sufficient to main
tain his wife, children, and household. If Agur be a public person,
a Prince or a Ruler of the people, then that is Agur's sufficiency,
which will conveniently maintain him in that condition.'10 Jacob,
i James iv. 3. 2 Rom. viii. 26, 27. 3 Comp. Gen. xxxii. 26.
4 1 John ii. 16. 5 Jon. ii. 8. 6 Ps. cxix. 37, 39.
i Pilgrim's Progress. Part. ii. 8 pSi lxxviii. i8.
9 Comp. 1 Kings iv. 27. 2 Kings xxv. 30. Jer. xxxvi. 21.
i° Mede's Sermon on Agur's Choice.

EXPOSITION OF THE BOOK OF PROVERBS. 507
when " he had become two bands," evidently required more, than
when in his earlier life " with his staff he had passed over Jor
dan."1 What was sufficient for himself alone, would not have been
sufficient for the many, that were then dependent upon him. The
immense provisions for Solomon's table — considering the vast multi
tude of his dependents2 — might be only a competency for the de
mand. The distribution of the manna was food convenient —
nothing too much, but no deficiency. "He that gathered much
had nothing over ; and he that gathered little had no lack."3 And
thus, in the daily dispensation of Providence, a little may be a suffi
ciency to one; while an overflowing plenty is no superfluity to
another. Only let Christian self-denial — not depraved appetite-
be the standard of competency. Proud nature never stoops so low.4
The Apostle distinctly traces to the influence of Divine teaching
his Christian moderation in his diversified conditions of abundance
and of want.5 Philosophy may have inculcated the lesson. But
Almighty grace alone can command the practice of it.
' It is a question' — says Dr. South — ' whether the piety or the
prudence of this prayer be greater.'* Agur was well persuaded of
the temptations incident to these two opposite conditions— <Ae van
ity and lies belonging to riches1 the discontent and occasion of
sin, which are the snares of poverty. Yet he does not pray abso
lutely against these states — only submissively. It is the prayer of
his choice — the desire of his heart. God would graciously exempt
him from both, and bless hi in with a middle condition. Nor does
he ask this for the indulgence of the flesh. He deprecates not the
trouble, anxieties, and responsibilities of riches, which might beto
ken an indolent self-pleasing spirit ; nor the miseries and suffer
ings of poverty. But he cries for deliverance from the snares of
each condition — Let me not be rich, lest I be full and deny thee.
Let me not be poor, lest I steal, and take the name of my God in
vain. And alas! the danger of these results is but too evident. Both
extremes are the borders of fearful temptation. Strange and irra
tional as it may appear- — such is the depravity of our nature, that
mercies induce neglect, and often casting-off, of God.8 Lust is too
strong for conscience. Rarely does " the daughter of Tyre come
with her gift, or the rich among the people entreat the favor" of
their God.9 Too often — the more we receive from God, the less he
receives from us.10 The twining thorns choke the heavenly plant.n
And as we prosper in the flesh, we are impoverished in the spirit.
i Gen. xxxii. 10. 2 1 Kings iv. 22, 23.
3 Ex. xvi. 18. 4 Comp. Ecc. v. 10. Hab. ii. 5. 1 Tim. vi. 9, 10.
5 / have learned — / have been instructed — expressions taken from the instruction in
the Heathen Mysteries. Phil. iv. 11, 12.
5 Sermon on James iii. 16. 7 Ps. lxii. 9. 8 Job. xxi. 13, 14; xxii. 17, 18.
9 Psalm xiv. 12.
io Deut. vi. 11, 12; viii. 10 — 13; xxxii. 15. Hos. xiii. 6. What a deep knowledge
of the heart is implied in that petition of our Litany for deliverance in all time of wealth!
How difficult to realize the time of wealth as the time of special need 1
ii Matt. xiii. 22.

508 EXPOSITION OF THE BOOK OF PROVERBS.
But not less imminent are the dangers of pinching poverty. And
it is not every Christian, that can honorably grapple with them.
Dishonesty is a besetting temptation1 — followed up by peijury to
escape punishment.2 Thus two commandments are broken, and
the sinner is in " the snare of the devil, taken captive by him at his
will."3 The ' golden mean' (for so even a Heathen could describe it)4 is
recommended by patriarchs,5 prophets,6 and apostles.7 Nay, our
Lord teaches us to pray for it in terms identical with this petition.
For what else is our " daily bread" but food convenient for us ?3
We must however be careful that we use Agur's prayer in his
spirit. Perhaps the Gospel rather teaches us to leave the matter
entirely with God. Both riches and poverty are his appointment.9
It may please him to place us in a high condition, to entrust us
with much riches, or to exercise us with the trials of poverty.
Many of his children are in both these conditions.10 And shall they
wish it otherwise ? Let them rather seek for grace to glorify him
in either state. Or if it seem lawful to pray for a change of condi
tion, let them not forget to pray for a single eye to his glory — that
his will — not ours — may be done in us. ' Whithersoever God gives'
¦ — said the pious Bishop Hall — ' I am both thankful and indifferent ;
so as, while 1 am rich in estate, I may be poor in spirit, and while
I am poor in estate, I may be rich in grace.'11
10. Accuse not (hurt not with thy tongue, Marg.) a servant unto his master,
lest he curse thee, and thou be found guilty.
Let not this Proverb be a shelter for unfaithfulness. How much
evil goes on in a family, because those that are privy to it, and
ought to inform, shrink from accusing a servant to his master !
' They must not make mischief in the house, or bring themselves
into trouble.' But we owe it alike to master12 and to servant13 not
to wink at sin. We may owe it to ourselves to accuse a servant
to his master ior injury to ourselves.14 Yet let a fellow servant
first observe our Lord's rule of privacy.15 Let every exercise of
faithfulness be in the spirit of love. Beware of the busy wanton
ness of the talebearer.16 Never make trouble for trifles; or accuse
the servant, when he may not have the full liberty and power to
i Chap. vi. 30.
2 Chap xxix. 24. Comp. Lev. vi. 2, 3 ; xix. 11, 12. Zech. v. 3, 4.
3 2 Tim. ii. 26. 4 ' Auream quisquis mediocritatem
Diligit, tutus caret obsoleti
Sordibus tecti, caret invidendS.
Sobrius aula..' Horat. Carm. Lib. ii. 10.
6 Gen. xxviii. 20. 6 Jer. xiv. 5. 7 Phil. iv. 11, 12. 1 Tim. vi. 6—10.
8 The learned Mede insists upon this identity. Things fit and sufficient, precisely
answers to apr.iv ariwriaii. Matt. xiii. 11 — a sufficiency, as it were, i-xt rt> irai, ade
quate to our being and support — bread sufficient — the bread we have need of.
9 Riches are his gift, 1 Kings iii. 13. Poverty is his will, Deut. xv. 11. Comp
Job i. 21.
1° Abraham— David — Solomon — with Lazarus and the heirs of his kingdom, Jam. ii. 5.
u Works, viii. 195. i2 Matt. vii. 12. 13 Lev. xix. 17.
14 Gen. xxi. 25, 26. i5 Matt, xviii. 15. w Lev. xix. 16.

EXPOSITION OF THE BOOK OF PROVERBS. 509
defend himself. When conscience does not constrain us to speak
— the law of love always supplies a reason for silence. The Jewish
servants were ordinarily slaves, for the most part crushed by their
Master's oppression. Cruel therefore would it be without strong
cause to heap degradation upon a sinking fellow-creature ; for
whom the Mosaic law prescribed kindness and protection.1
The rule however may be more generally applied. David suf
fered severely from unkind accusations to his royal Master.2
Those who take the most eager pleasure in finding fault are usual
ly those, who can least bear the retort upon themselves. Take
heed, lest while thou art exposing " the mote in thy brother's eye,"
thou be reminded to thy deeper disgrace of " the beam that is in
thine own eye."3 A curse from thy injured brother may not
" come causeless to thee."4 The motive, which plainly actuated the
accusation of the adulteress, only retorted shame upon the accu
sers. " The conviction of their own consciences"5 brought theii
own guilt to mind. Should not this remembrance constrain us
needlessly to " speak evil of no man ?"6 Should not the covering
of our own infinitely provoking offences, induce us gladly to cast a
covering over our offending brother, where the honor of God did
not forbid concealment !7
1 1 . There is a generation that curseth their father, and doth not bless their
mother. 13. There is a generation that are pure in their own eyes, and yet is nol
washed from their filihiness. 13. There is a generation, O how lofty are their
eyes! and their eyelids are lifted up. 14. There is u generation, whose teeth are
as swords, and their jaw teeth as knives, to devour the poor from off the earth, and
the needy from among men.
Agur here gives in artificial order (as in some of the Psalms) his
observations, probably in answer to his disciples' inquiries. He de
scribes four different masses that came under his eyes — not a few
individuals — but generations — a race of men — like a large stock
— descending from father to son. Truly ' the thing that hath
been, is that which shall be ; and that which is done, is that which
shall be done ; and there is no new thing under the sun."8 For
these four generations belong to every age. They always have
been, and always will be, to the end of time.
Take the first generation. What a disgrace to human nature !
cursing their parents ! Solon, when asked why he had made no
law against parricides, replied, that he could not conceive of any
one so impious and cruel. The Divine Law-giver knew his crea
ture better — that his heart was capable of wickedness beyond con
ception8 — of this wickedness beyond the imagination of the heath
en sage. He has marked it with his most tremendous judgment,10
The cursing of a parent was visited with the same punishment as
i Deut. xxiii. 15. 2 1 Sam. xxii. 9, 10 ; xxvi. 19.
3 Matt. vii. 3—5.
* Comp. Chap. xxvi. 2. Deut. xv. 9. 1 Sam. xxvi. 19. Comp. James ii. 13.
5 John viii. 3—9. Comp. Matt. xii. 2. 6 Tit. iii. 2, 3.
7 Eph. iv. 31, 32. Col. iii. 12, 13. 8 Eccles. i. 9. 9 Jer. xvii. 9.
i" Verse 17 ; xx. 20. Deut. xxi. 18—21 ; xxvii. 16.

510 EXPOSITION OF THE BOOK OF PROVERBS.
the blaspheming of Godi — so near does the one in sin approach the
other. The rebel against his parent is ready to " stretch out his
hand against God" himself, and to " run upon the thick bosses of
his buckler."2 Many are the forms, in which this proud abomina
tion shows itself — resistance of a parent's authority3 — contempt of
his reproof4 — shamelessly defiling his name5 — needlessly exposing
sin6 — coveting his substance7 — denying his obligation.8 Most fear
ful is the increase of this generation among ourselves. Every
village bears sad testimony to this crying sin, that brings down
many a parent's grey hairs with sorrow to the grave, and spreads
anarchy throughout the whole land. No plea of extenuation can
be allowed to justify the sin. The authority of parents, even in
the lowest degradation, must be respected, even when we dare not
— must not, follow their example. But what can be done to stay
the threatened invasion of this devastating flood ? Once and again
let us remember, ere it be too late — discipline — wise — tender — early
discipline, prayer — pleading — patient— believing prayer ; diligence
— active — direct — -prudently applied. Will not our God in the use
of his own means give us yet to praise him ? Trust and doubt not.
In what Church do we not find the next generation 7 The
Pharisee of the Gospel9 was the living picture — pure in his own
eyes, yet not washed from his filthiness. The Laodicean Church
was full of such professors.10 Indeed everywhere it is the great
work of Satan to delude the sinner into a good opinion of himself.
He estimates himself by some plausible qualities, or some course of
external decorum,11 while a blind infidel as to that depravity of his
nature, which — not the gross acts of sin — gives the stamp to the
whole character. Sometimes partial obedience maintains this delu
sion ; while he hides from himself the genuine hypocrisy of secret
reserves, Which mars all.12 He was once impure ; but he has gone
through a course of purifying observances. He has washed him
self from his filthiness.
We often see this self-deceiver in the spiritual Church, exhibiting
a full and clean profession to his fellow-men ; while himself — aw
ful thought, ! — living at an infinite distance from God.13 Salvation
by free grace is his creed, and he will contend earnestly for the
purest simplicity of the Gospel. He can distinguish accurately
between sound and unscriptural doctrine. Yet his conscience is
sleeping in the " form of godliness," while his heart is wholly un
influenced by " its power !"14 There is no mourning for his innate
guilt and pollution, no sensibility of sin in his thoughts, objects,
motives, or prayers ; no perceptible change from a proud, self-
i Lev. xx. 9, with xxiv. 11 — 16. See the same close connection, Isa. xiv. 8, 9.
2 Tim. iii. 2.
2 Job xv. 25, 26. 3 2 Sam. xv. j_io.
* Deut. xxi. 18—20. 1 Sam. ii. 25. 5 2 Sam. xvi. 22. 6 Gen. ix. 22.
i Jud. xvii. 2.
8 Matt. xv. 4 — 6 — showing the identity between cursing and not blessing the parent.
9 Matt, xxiii. 25—27. Luke xvi. 15; xviii. 10. John ix. 40, 41.
l° Rev. iii. 17, 18. " Matt. xix. 20. Rom. vii. 9. Phil. iii. 6.
i2 1 Sam. xv. 13, 14. « 1 Cor. xiii. 1. "2 Tim. iii. 5.

EXPOSITION OF THE BOOK OF PROVERBS. 511
willed, or worldly spirit. He is pure in his own eyes — in his own
imaginary view, and perverted judgment ! Yet until he be dis
turbed in his complacency, how hopeless his condition !¦
The want of all cheering influence is a plain proof of self-de
lusion. Vital religion is the sugar in the liquid, which impregnates
the whole contents of the cup. The path may be thorny, and our
light darkness. But sweetness will be mingled in our sorrow, even
till the last drop in the cup of life shall be spent. The formalist's
religion is a piece of polished marble in the cup, externally beauti
ful ; but cold and dead ; impregnating nothing with an atom of
sweetness. The power of this self-delusion is — that man has no natural
conception of the deep stain of sin, such as nothing but the blood
of sprinkling can fetch out. The man of God, bathed in the tears
of penitence, cries out for this sprinkling alone to " purge him."2
The tears of the purest repentance in themselves are impure and
abominable.3 It is not the exercise of a day to know the full extent
of our corruption. As the Lord leads us into the light of our own
hearts, we behold " greater and yet greater .abominations."4 The
conscience purged from sin becomes more clear for the discovery of
remaining pollution. Those who are most purified will have the
deepest sensibility of impurity,5 and will most deeply value " the
fountain opened for sin and uncleanness," with its free invitation —
" Wash, and be clean."6
Sinner ! if thou be found unwashed from thy filthiness, must it
not be certain exclusion from that " place, into which shall not in
any wise enter any thing that defileth ?"7 Awful indeed will be
the final sentence — " He that is filthy, let him be filthy still !"8
The next generation provokes our sorrowful amazement — O
how lofty are their eyes ! and their eyelids lifted up. Such in
tolerable arrogance ! What greater anomaly does the conscience
afford than that of a proud sinner ! his eyelids lifted up, instead
of being cast to the ground. Such is his self-confidence even in
the presence of his God !9 And before men — all must keep their
distance, from these swelling worms ! We may see this pride em
bodied in a system — " the Man of Sin sitting in the temple of God,
showing himself that he is God !"10 We may see it in worldly
greatness— in the pride of Moab,u and the prince of Tyre;12 the
boasting Antiochus ;13 Haman in all his glory ;14 '• Herod arrayed in
his royal apparel;".15 Nebuchadnezzar in his self-pleasing contempla
tion, before the severe chastening of his God had taught him the
wholesome lesson — " Those that walk in pride he is able to abase."15
In a lower level, it is the pride of birth, rank, wisdom, riches, or ac-
i Comp. Chap. iii. 7; xii. 15 ; xvi. 2; xxviii. 11. 2 Psalm li. 7.
3 Job ix. 30, 31. Jer. ii. 22. 4 7 Ezek. viii. 7—15.
5 Comp. Rom. vii. 9. Phil. iii. 6, with Rom. vii, 14 — 24. 1 Tim. i. 15.
6 Zech. xiii. 1. 7 Rev. xxi. 27. 8 lb. xxii. 11.
9 Comp. Luke xviii. 10—13. i" 2 Thess. ii. 3, 4.
ll Isa. xvi. 6. Jer. xlviii. 29. i2 Ez. xxviii. 2—9. 13 Dan. xi. 36, 37.
" Est v 11. 15 Acts xii. 21— 23. " Dan. iv. 30— 37.

512 EXPOSITION OF THE BOOK OF PROVERBS.
complishments. In every circumstance is this high look specially
hateful to God ;'-1 and the day is appointed in his own purpose for
its prostrate humiliation.2 Meanwhile little is it conceived, how
really contemptible this pride makes its deluded votaries appear be
fore their fellow-creatures.3 One beam of the Divine glory4 and
one sight of the cross of Calvary5 — must at once dispel their vain
splendid illusion.
The last generation appears before us as a monster of in
iquity. We can scarcely draw the picture in its full colors. Con
ceive of brutes with iron teeth — a wild beast opening his mouth,
and displaying — instead of truth — swords and knives, sharpened
ready for their murderous work.6 Yet withal, these cruel oppress
ors are marked by pitiful cowardice. They vent their wantonness
only, where there is little or no power of resistance ; not the wolf
with the wolf, but with the defenceless lamb ; devouring the poor
and needy from off the earth f " eating up my people" — not like
an occasional indulgence, but " as they eat bread"8 — their daily ap
petite — without intermission. Such cruel oppressors appear from
time to time as a chastening curse to the land. Nay, they were
found among the rulers of God's own people,9 even among the
teachers of religion,10 cloaking their covetousness under the garb of
special holiness. God thus shows us a picture of man left to him
self. When the reins are loosened or given up, is there any length
of wickedness, to which he may not proceed ?
Indeed the four generations teach us this same lesson — most val
uable, yet most, humbling, thoroughly to know. Yet so depraved
is man, that nothing is so much hidden from him as himself.11
He keeps a good opinion of himself, by keeping the light out of the
heart and conscience. His imagination fancies good, where there
is nothing but hateful deformity. Under this self-delusion — we
deal so gently and tenderly with sin, that no conflict is maintained
with it, no sorrow or burden felt concerning it. How deeply do we
need the searching light and convincing power of the Spirit of God,
to show us our abominations ; to make us tremble at the sight of
them ; and to let us see, that our remedy must come from God every
moment ; that no partial change, no external polish — nothing less
than the creating power of God — can reach the case for a cure.12
Adored indeed be the grace of God, if we be not in one or other
of these generations ! But let us remember "such were some of
us" — either disobedient to our parents, or self-righteous in the
church, proud and contemptuous, or cruel and oppressive. But we
are washed from our filthiness. 13 Therefore — " who maketh thee
to differ?14 is the grand balancing question, when we are disposed
i Chap. vi. 17; xxi. 4. Comp. Ps. cxxxi. I. 2 Isa. ii. 11—17; iii. 16, 17.
8 Ps. ci. 5. * Comp. Job xiii. 5, 6. Isa. vi. 5. 5 Phil. ii. 4—8.
6 Psalm lvii. 4.
7 Ps. x. 8, 9. Eccl. iv. 1. Isa. iii. 15. Am. ii. 6, 7; viii. 4. Mic. ii. 1, 2. Hab.
iii. 14.
8 Ps. xiv. 4. 9 Am. iv. 1. Mic. iii. 1 — 3. Zeph. iii. 3.
i» Matt, xxiii. 14. 2 Pet. ii. 3. " 2 Kings viii. 12, 13. i2 Ps. Ii. 10.
is 1 Cor. vi. 11. « lb. iv. 7.

EXPOSITION OF THE BOOK OF PROVERBS. 513
to forget from whence we were raised, and to whom we owe all
that we have and are for his service.
15. The horse-leach hath two daughters, crying, Give, give. There are three
things that are never satisfied, yea, four things say not, It is enough, (wealth,
Marg.) 16. The grave; and the barren womb; the earth that is not filled with
water : and the fire that saith not, It is enough .
Agur describes in an artificial mode of expression,1 but with forci
ble imagery, the cravings of human lust. If viewed in reference
to the last generation, they form an admirably finished picture of
the merciless and avaricious tyrant. They are like the horse-leach,
which hath two daughters, crying, Give, give. They are like the
three and four things, the grave — the womb — the earth, and the
fire.2 But with a more general reference, the figures are graphi
cally instructive. The horse-leach with its two-forked-tongue like
two daughters, sucked the blood with an insatiable appetite.3
The grave opens the mouth for fresh victims.4 The barren
womb eagerly covets the blessing.5 The parched earth, after
large supplies, still thirsts for more. The fire — when the spark
first kindles a coal, or lights upon combustible matter — never ceases
to burn, as long as fuel is supplied ; and in many a disastrous con
flagration, leaves us to cry out in fearful wonder, " Behold ! how
great a matter a little fire kindleth !"6 And yet these are scarcely
adequate representations of that insatiable thirst within, that never
says — It is enough. The greater the portion, the greater the lust.
Every indulgence provokes the appetite.7 How blessed is that
state, to which the gospel brings us. " Having food and raiment,
let us be therewith content !" What a merciful deliverance from
that " destruction and perdition"— the certain end of lawless lust !8
Happy child of God ! weaned from his own indulgence! disciplined
under his Father's yoke ! satisfied abundantly with his Father's
love. Whether " he abound or suffer need" — he can say — " It is
wealth — I am full, and abound."9 Has he not found that, which
answers every demand, supplies every need, and satisfies every
desire ? What but God can fill the soul, which God hath made,
and made for himself?
17. The eye that mockeih at his father, and despiseth to obey his mother, the ra
vens of the valley shall pick it out, and the young eagles shall eat it.
Agur here returns to the first generation — the unnatural despi
sers of their parents.10 He had before described their character.
Now he links it with the punishmeut. Observe the guilt only of a
scornful look — the mocking eye, when perhaps not a word is spoke.
Certainly if the fifth commandment is "the first with promise,"1 it
i See verses 21, 24, 27; vi. 16. Am. i. 3, 6, 9, 11, 13; ii. 1, 4.
2 Holden. Comp. Ps. lix. 12, 14, 15. 3 Reformers' Notes.
'Non nissura cutem, nisi plena cruoris hirudo.'
Hor. De Arte Poetica, 475.
4 Chap, xxvii. 20. Hab. ii. 5. 5 Gen. xxx. 1. 1 Sam. i. 6, 11
• James iii. 6. 7 See Augustine's Confess. Lib. iii. c. 1
s 1 Tim. vi. 6—10. » Phil. iv. 12, 18. "> Ver. 11. " Eph. vi. 2.
65

514 EXPOSITION OF THE BOOK OF PROVERBS.
is also the first with judgment. No commandment in the breach of
it is visited with more tremendous threatenings. What a picture
is here given of infamy ? Perhaps the case of Absalom furnishes
the most striking illustration — a self-willed youth and rebel against
his father and his sovereign — made a spectacle of shame before his
people |i the vengeance of God inflicting the punishment, which
was due at the bar of human justice ! But we may observe a more
general illustration of the frightful picture. How many confessions
on the scaffold have borne testimony, that the first step towards that
untimely end was contempt of parental authority and restraint !
The bodies of such criminals were deprived of the rites of burial — ¦
exposed either on the gallows, or cast out into the valley, as meat
for the fowls of the air.2 Thus the eye, that had scornfully mocked
his father, became the choice morsel of the eagle or the raven of
the valley.3
But even where there is no such literal fulfilment, the curse is not
the less sure. Seldom do we see the disobedient rebels prospering,
and blessed in their own children. Retributive justice visits them
late,— but certain ; and the poignant anguish of many a disap
pointed hope, and many an arrow shot from their own bow, may
bear to them the message of their chastising Father — " Thine own
iniquities shall correct thee, and thy backslidings shall reprove
thee."4 18. There be three things which are too wonderful for me; yea, four which I
know not. 19. The way of an eagle in the air ; the way of a, serpent upon arock:
the way of a ship in the midst (heart, Marg.) of the sea ; and the way of a man
with a maid. 20. Such is the way of an adulterous woman ; she ealeth and wipeth
her mouth, and saith, I have done no wickedness.
The kingdom of nature is full of wonders, and these wonders are
full of instruction. Where the philosopher cannot give a reason,
the humble disciple may learn a lesson. The depths of nature are
the figure of the depths of sin — of the unsearchable deceitful heart.5
The eagle soars in the air with so lofty and rapid a flight, that the
eye cannot follow her way. It leaves no scent nor footsteps, by
which we might trace it, as the beast on the ground.6 The ser
pent on the sand would leave its mark. But the serpent on the
rock, it leaves no slime like the worm — no feathers like the birds — ¦
who then can mark its way 7 The ship — like the great monster
of the deep — " maketh a path to shine after her."7 But while she
i 2 Sam. xviii. 9—17.
2 See Gen. xl. 19. I Sam. xvii. 44—46. 2 Sam. xxi. 10.
3 Bochart conceives the allusion to be to the valley — Jer. xxxi. 40 — where probably
the dead bodies of the criminals were sent. At all events the denial of the rites of burial
was one of the severest marks of Divine chastisement. Comp. Jer. vii. 33; xxii. 18, 19.
The Heathens felt this deprivation to be a special affliction. Homer represents the dying
Hector as entreating Achilles not to give his body to be torn by his Grecian dogs, but to
restore it to his parents for burial. Lib. X. 337 — 343. Virgil also represents Palinurus
as entreating iEneas either to throw the earth himself upon his body, or to carry it with
him through the water, rather than expose it to the birds of prey. Mn, VI. 363 — 371.
4 Jer. ii. 19. 5 lb. xvii. 9. 6 Job xxxix. 27.
7 lb. xii. 32. Comp. Ps. civ. 26; cvii. 23, 24. This figure, and that of the eagle, as
images of the rapid course of life, are finely illustrated. Wisd. v. 1 1, 12. Witsius ad-

EXPOSITION OF THE BOOK OF PROVERBS. 515
ploughs in the midst {in the heart) of the sea, her furrows are
quickly closed up, and her way is untraceable. Not less mysteri
ous is the way of a man with a maid. Eminently practised is the
seducer in " the depths of Satan," and a thousand arts does he
practise to allure the affections of his unwary victim. And it is
often as difficult to penetrate his designs, and to escape his snares,
as to trace the way of the eagle, the serpent, or the ship. Let this
be a warning to young and inexperienced females, not to trust to
their own purity, or to the strength of their own resolutions, or to
place themselves in unprotected situations.!
Equally unfathomable are the devices of the adulterous woman
to entangle her prey, and to deceive her unsuspecting husband.
Solomon has described the picture with graphical and minute ac
curacy.2 Such a course of abomination, wickedness, and hypocri
sy, as is scarcely to be conceived ! indulging her sin as the sweet
morsel under her tongue ; feasting greedily upon her " stolen wa
ter and secret bread,"3 yet keeping up the semblance of innocence
and purity ;4 wiping her mouth, to prevent all suspicion, suffering
no sign of the action to remain. A woman must be advanced
very far in the way of sin, before she can present so unblushing a
front. Yet every fresh indulgence of lust gives rise to new artifices,
" hardening" the heart more fully in " the deceitfulness of sin."5
Its fascinations blind it to its real character. Let then the first
step be shunned — the most distant path, that may lead to tempta
tion. Where shame ceases to accompany it, the ruin of the victim
is accomplished. Abundant warning is given — solemn instruction
— many beacons in the path — to show the certain end of this!
flowery road.6
mirably defends these figures as worthy of inspiration, against the sneers of neological
critics. Misc. Sacra. Lib. i. c. xviii. 31 — 33.
i Ambrose has treated fully upon these four figures. Assuming the chapter to be
written by Solomon, he explains his ignorance of them — ' not that he was not able to
know them, but because it was not a time for him to know them.' The way of the eagle
he understands to he the ascension of Christ, flying back, as an eagle to his Father, car
rying man plucked from the jaws of the enemy as his prey with him! And though the
ascension was visible, yet what understanding could grasp the apprehension of such Ma
jesty retiring to heaven ! The way of the serpent on the rock shadowed the assaults of
Satan upon Christ — on whom — as on a rock — (unlike the first man, who was earth and
dust) he could leave no mark — no footsteps of his malice. The pious father seems to be
in some doubt upon the third image. The way of the ship in the sea is the way of God's
church through the sea of persecution. This ship cannot miscarry, because Christ is
lifted up on the mast of it — that is — on the cross. The Father sitteth as pilot at the stern
of it. The Comforter preserved its prow ! Or — Christ is the ship, into which the souls
of all true believers do go up ; which, that it may be carried more strongly in the midst
of the waves, is made of wood, and fixed with iron : this is Christ in the flesh. And
who can tell the way of this ship, either in the womb of the Virgin, or the heart of be
lievers The way of a man in his youth (LXX. and some other versions) illustrates the
ways of our Saviour Christ in his youth upon the earth! Such puerile crudities are
calculated to bring ridicule rather than reverence to the sacred book. Yet a combined
and powerful effort is now made to palm the Fathers upon the church, as the primary
expositors of Scripture, and the standard of faith ! Many patristic expositions of the
Proverbs equally gross might have been produced. Apart from higher ground — Can we
forbear surprise, that men of taste and learning should affix their imprimatur to such un
disciplined folly of interpretation %
2 Chap, vii ; v. 6. 3 Chap. ix. 17. * Gen. xxxix. 13—19.
5 Heb. iii. 13. 6 Chap. v. 3— 5; vii. 24—27; ix. 18.

516 EXPOSITION OF THE BOOK OF PROVERBS.
21. For three things the earth is disquieted, and for four things it cannot bear:
22. For a servant, when he reignelh ; and a fool, when he is filled with meat ;
23. For an odious woman, when she is married: and an handmaid, that is heir to
her mistress.
Next to things which were unsearchable, Agur now mentions
some things that were intolerable — things for which the earth is
disquieted— bringing confusion wherever they are found. Who
does not naturally condemn things out of place, as unsuitable and
unseemly ? Order is the law of the works of God in the world, no
less than in the Church ;' and any breach of order is to be deprecat
ed. Four such evils are here mentioned — two connected with men
— two with women — the one in the community — the other in the
family. The first evil mentioned is — a servant when he reigneth. This
is a serious evil in the family, whether it arises from the mis
management of the master,2 or from his own intrigue.3 He is ob
viously out of place, and ruling, where he ought to serve, must
bring disorder.4 The evil is far greater in a kingdom. Men of
low birth may indeed rise honorably by their own merit to a high
station. God may call them, as he did Joseph,5 to reign. The
evil is the advancement to power of ignorant unprincipled minions.*
Men of a mean spirit cannot bear to be raised. Intoxicated by the
sudden elevation, these upstarts show themselves not only fools but
tyrants ;7 swelling with all the insolence of their unseemly honor.
Such was the enmity of Tobiah the Ammonite,8 and the misrule of
Hainan.9 What national evils resulted from the elevation of Jer
oboam !i° What anarchy from the successful usurpation of Zimri!*1
Well therefore might the reign of servants be deplored as a com
ponent part of the calamity of disconsolate Zion !12 In the ordina
ry course it can only be viewed as a chastening dispensation.13
Let us acknowledge with thankfulness our deliverance from it.
Then look at the fool (not an idiot, but a wilful sinner) when he
is filled with meat. Can we wonder that he should be a trouble
—a curse ; giving the reins to his appetite, and becoming yet more
devoid of understanding than before? The history of Nabal, sunk
into brutislmess by his own sensual lust14 — Elah murdered by his
servant, whilst " drinking himself drunk in his steward's house"15 —
Belshazzar giving himself over to the lust of ungodliness16 — all these
were evils, for which the earth was disquieted, and which it could
not bear. Filled with meat— -with " surfeiting and drunkenness"
i Ecc. iii. 11. 1 Cor. xiv. 40. » Chap. xxix. 21. 3 Verse 23.
4 Gen. xvi. 4. s lb. xiv. 5. « Chap. xix. 10. Eccl. x. 5—7.
7 Chap, xxviii. 3. This danger is accurately drawn by one of the Classic moralists ; —
Asperius nihil est humili ; cum surgit in altum :
Cuncta ferit, dum cuncta timet; destevit in omnes,
Ut se posse putet; nee bellua tetrior ulla est,
Quam servi rabius, in libera terga furentis.
Claudian, Lib. i. quoted by Lavater.
8 Neh. ii. 10. 9 Est. iii. 1. i° 1 Kings xi. 26—28; xii. 30.
ii lb. xvi. 9—20. Comp. 2 Kings viii. 12. " Lam. v. 8. 13 Isa. iii. 4, 5.
" 1 Sam. xxv. 9, 36, 37. 15 1 Kings xvi. 9, 10. Comp. Hos. vii. 5—7.
¦« Dan. v. 1—4, 30. Comp. 1 Sam. xxx. 16. 1 Kings xx. 16—18.

EXPOSITION OF THE BOOK OF PROVERBS. 517
— they were set forth as an example in the just punishment of their
wicked folly.
Look again into the inner room of the family. What is the ori
gin of discord and palpable misery ? An odious woman is in rule.
She quarrels with all around her. Her ungoverned tongue and
temper are ar^unceasing source of agitation. Had she known her
self, much better for her never to have entered into the marriage
bond, than to become the inseparable tormentor of her husband
and family.! Woman is to man either his greatest curse or blessing.
If love be not the cement of the sacred union, truly will it be a
bond of misery, from which only the special mercy of God can de
liver. Let the worldly portion of the wife be the last consideration.
Take heed, lest worldly glitter open a door for remediless misery.
The odious woman, when she is married, if she be in authority,
becomes a national evil. Jezebel was a scourge to Israel — the
spring of all Ahab's wickedness — that brought the heavy judgment
of God upon the land.2 The earth was disquieted for her, and at
the last cast her out.3 Herodias brought upon her husband and
his nation the guilt of the blood of the murdered prophet " crying
from the ground."4 If marriage be the ordinance of lust — not of
godliness ; what wonder, if an odious woman should be the result
— a canker to every domestic comfort ?
The last evil noticed is a frequent source of family trouble — an
handmaid that is heir to her mistress. Want of discipline, sim
plicity, or integrity leads to waywardness and self-indulgence ; and
the house, instead of being under wholesome rule — becomes a prey
to envy and strife. The ill-regulated connection between Abraham
and Hagar, when the servant became heir to her mistress — occu- ¦
pying her mistress's place with her husband — became the source of
most baneful contention.5 Our own history presents sad illustra
tion of this intolerable evil. Anne Boleyn and Jane Seymour were
handmaids, and unhappily heirs to their respective mistresses,
while living in the affections of the sovereign. The royal example
of selfishness and lust was a national grievance, in which the hand
maids were not wholly guiltless.
Nor are such cases unknown in modern society. An handmaid,
treated with that tender familiarity, which breaks down the Divine
barriers between the several ranks — has sometimes offensively be
come heir to her mistress. Either she has succeeded to her pro
perty — perhaps to the exclusion of more rightful claimants ;6 or
risen to her place by marriage with her master — an ill assorted
union — like that above-mentioned — usually productive of much
family dissension.
How needful is it to preserve consistency in every part of our
profession ! Oh ! let us look carefully to it, that no want of wis
dom, godly contentment, or self-denial, brings reproach upon that
i Chap. xxi. 9, 19 ; xxvii. 15. 2 1 Kings xvi. 31 ; xxi. 25.
3 2 Kings ix. 30—37. 4 Matt. xiv. 8.
5 Gen. xvi. 1 — 6. 8 Chap. xxix. 21.

518 EXPOSITION OF THE BOOK OF PROVERBS.
worthy name, by which we are called ; that there be no spots, that
mar that adorning beauty, which might attract those around us to
the ways of God.
24. There be four things, which are little upon the earth, but they are exceeding
wise : (wise, made wise, Marg.) 25. The ants are a people ¦nff strong ; yet they
prepare their meat in the summer : 26. The conies are but a feeble folk ; yet make
they their houses in the rocks ; 27. The locusts have no king ; yet go they forth all of
them by bands ; 28. The spider taketh hold with her hands, and is in king's palaces.
God teaches us by his works as well as by his word,1 — by his
works, small as well as great. He instructed Job by Leviathan
and Behemoth.2 Here he instructs us by the ants and the conies.
And yet in the minute creation his splendor shines as gloriously as
in the more majestic. Agur had before mentioned four things that
seemed great, but were really despicable. Here he produces four
things little upon the earth, but exceeding wise. Therefore de
spise them not for their littleness : but admire the wonder-working
hand, which hath furnished these little creatures with such suffi
cient means of provision, defence, and safety. As has been beauti
fully remarked — ' God reigns in a community of ants and ichneu
mons as visibly, as among living men or mighty seraphim.'3 Truly
nothing was made for nought. The world of insects shows that,
which will put to blush our higher world of reason. Yes — these
four remarkable instances of Almighty skill — the natures and habits
of these four little animals — teach many useful and important les
sons ; and " he that hath ears to hear may hear" words of suitable
wisdom, rebuke, direction, and encouragement for himself.
' Industry is commended to us by all sorts of examples, deserving
our regard and imitation. All nature is a copy thereof, and the whole
world a glass, wherein we may behold this duty represented to us.
Every creature about us is incessantly working toward the ends for
which it was designed : indefatigably exercising the powers with
which it is endued ; diligently observing the laws of its creation.'4
The ants have already been our teachers5 — a people not strong ;6
indeed so weak, that thousands are crushed by one tread of the
foot ; yet wise in preparing their meat in the summer. A
quickening sermon do these little insects preach to us ! They
make preparation for the coming winter. What must be the
thoughtlessness of making no provision for the coming eternity !
whiling away life in inactivity, as if there was no work for God —
for the soul — for eternity ! Shall not we learn to be wise betimes ;
to improve the present moment of salvation ; not to wait for the
winter — the verge of life, when that grace — offered now — shall be
i The stupid beasts reprove our ingratitude (Isa. i. 3). The fowls of the air, our in
attention (Jer. viii. 7) ; our unbelieving carefulness (Matt. vi. 26) : and anxious fears (lb.
2 Job xi. xii. 3 McCheyne's Life, p. 34.
4 Barrow's Sermons on Industry s Chap. vi. 6 — 8.
6 The term — nation or people is applied to the animal creation, Joel i. 6; xi. 2. This
is a frequent classical allusion. Homer spoke of a nation of frogs (Odyss. L. 1. 73) ; Vir
gil, of fishes, Geor. iv. 430.

EXPOSITION OF THE BOOK OF PROVERBS. 519
offered no more ? Sinner ! if all be lost by thy indolence, wilt not
thou be the great loser ? What else hast thou to do, but to pre
pare for eternity ? What hope canst thou have of heaven at the
last, if thou hast never seriously thought of heaven before ? Oh ! —
ere it be too late — throw thyself at his feet, whose heart overflows
with love. . If thou art ready, " all things are ready." Exclusion
is with thyself, not with thy Saviour.1
The ants are a people not strong. Yet what people — beside
their wisdom — more diligent — more persevering — more effective 1
Indeed ' the union of so many noble qualities in so small a corpuscle
is one of the most remarkable phenomena in the works of nature.'2
Weakness, then, is no excuse for indolence — no occasion of des
pondency. Is it not rather the cheering exercise of faith?3 " The
worm shall thresh the mountains."4 To the diligent " laborer shall
be given the meat, that endureth to everlasting life."5 In helpless
dependence " working out his salvation," his " labor shall not be in
vain in the Lord."6
As the ants prepare their meat, so the conies their refuge.
Feeble folk as they are, they secure themselves from impending
danger, by making their houses in the holes of inaccessible rocks.1
Thus what they want in strength they make up in wisdom. Not
less feeble are we — not less exposed to assault. And is not our re
fuge — like theirs — "the munition of rocks ?"3 Are we then — like
them — making our house — our home — there ? abiding in our shel
ter in conscious security?
Observe again the instinct of the locusts. Some insects — like
the bee — are under monarchical government. But the locusts
have no 'king. Yet how wonderful is their order — going forth
all of them by bands — like an army with unbroken ranks, and
under the strictest discipline !9 Jerome mentions what he had
i Luke xiv. 16—24. John vi. 37.
2 Paxton's Natural History of the Scripture, p. 97.
3 2 Cor. xii. 9, 10. * Isa. xii! 14—16. » John vi. 27.
6 Phil. 4, 12, i3. 1 Cor. xv. 58. Chrysostom ingeniously remarks upon the won
ders of Divine wisdom, in inspiring so minute a body with such a perpetual desire for
labor; teaching us so strongly the lesson — not to affect softness and delicacy, or to fly
from toil and labor. He adds — that the wise man, sending us to learn of these little crea
tures — is just as we should in our families put to shame the disobedience of the elder
children, by pointing to the little ones — 'Behold one much younger and smaller than
yourself; yet how pliable and ready he is to do as he is bid !' Hom. xii. ad Pop.
Antioch. 7 Ps. civ. 17. There is much difficulty in determining this animal, which was reck
oned among the unclean (Lev. xi. 15. Deut.xiv.7). Dr. Shaw (with whom Parkhurst
agrees) considers it to be ' the Daman of Mount Libanus — though common in other parts
of Syria and Palestine — of the rabbit size and form. As its usual residence and refuge is
in the holes and clefts of the rocks, we have so far a presumptive evidence, that this crea
ture may be the coney of the Scriptures.' Travels, vol. ii. 160, 161. Mr. Bruce strongly
confirms this account from his own observation — adding, ' He is above all other animals
so much attached to the rock, that I never once saw him on the ground, and from among
large stones in the mouth of caves, where is his constant residence. He is in Judaea,
Palestine, and Arabia, and consequently must have been known to Solomon.' See his
Travels, v. pp. 139—147. 'Gaudet in effossis habitare cuniculus antris.'
Mart. Epig. Lib. xiii. Ep. 58.
8 Isa. xxxiii. 16. Comp. Ps. xci. 1, 2. 9 See the picture. Joel ii. 7, 8, 25.

520 EXPOSITION OF THE BOOK OF PROVERBS.
lately seen — ' When the swarms of locusts came, and filled the
lower region of the air, they flew in such order, by the Divine ap
pointment, and kept their places as exactly, as when several tiles
or party-colored stones are skilfully placed in a pavement, so as not
to be an hair's breadth out of their several ranks.'1 Do not these
little insects read to us a lesson on the importance of unity and
unanimous movement ? Here is not an ungoverned disorderly
multitude flying in different directions. But all go forth by bands.
All keep their ranks. Many professors — instead of going by
bands — prefer an individual course. They belong to no cohort.
They are under no discipline. This unsettled principle can never
issue in a Christian steadfastness. Unity — not diversity — brings
" the good thing of the heart established with God."2 The strength
of the Church is — not as an army of irregular soldiers, regiments
in loose disorder, unconnected with each other; but when she
goeth forth by bands — united ; concentrated ; well disciplined ;
every officer at his post ; every soldier in his ranks ; each under
rule — helpful to each other and to their great cause !3 " When
, shall it once be ?" Lord, heal our unhappy divisions. Unite our
energies ' in one holy bond of Truth and Peace, of Faith and
Charity.'4 And what lessons does the spider teach of ingenuity, patience,
and untiring labor and perseverance! 'Its claws or spinning-or
gans serve both as hands and eyes to the animal.'5 She forms hei
web against the walls, as if she took hold of them with her hands.
She frames her fine-spun house with such exactness of proportion,
as if conversant with mathematical rule.6 She steals her way
alike into the cottage of the poor, and the king's palaces * as if God
would instruct even the great ones of the earth by this pattern of
diligence. Such assiduity — such " diligence" in the work of our
high calling — if it shall not bring us into the king's palaces,1 will
ensure the full reward of the man, whom the Great " King de-
lighteth to honor."8
How many of us stand condemned by the sermons of these little
insects ! Are we too proud to learn, or too careless to attend to,
• Quoted by Lowtb on / Joel, ut supra. The mystical locusts have a king. Comp.
Rev. ix. 3 — 11.
2 See Heb. xiii. 9. 3 Comp. Numb. ii.
4 Prayer for Unity in the Service of Accession — a most suitable and spiritual pleading
with the God of Peace.
6 Kirby's Bridgewater Treatise, vol. ii. 186.
6 ' Who made the spider parallels design,
Sure as Demoivre, without rule or Tine.' — Pope.
7 See chap. xxii. 29.
8 Interpreter expounded this figure to Christiana — ' that as the venomous spider hung
by her hands by the wall; so — how full of the venom of sin soever we be, yet we may
by the hand of faith lay hold of, and dwell in, the best room that, belongs to the King's
house above.' Pil. Prog. Part ii. Perhaps the lesson is not less true than important, yet
our inimitable allegorist we judge to have in this picture pressed his imagination beyond
due bounds. Accommodation may admit of far greater latitude than exposition; though
even here — as the Writer would remember for himself— a sober discipline must be.
exercised.

EXPOSITION OF THE BOOK OF PROVERBS. 521
the humbling but most valuable lessons taught in the school of in
struction ? "A wise man will hear, and will increase learning."1
29. There be three things which go well, yea, four are comely in going ; 30. A
lion, which is strongest among beasts, and turneth not away for any; 31. A grey
hound : (a horse — girt in the loins, Marg.) an he-goat also ; and a king, against
whom there is no rising up.
Agur naturally lingers upon this vast field of natural wonders,
such a splendid exhibition of the Divine perfections ! the source of
so much light to the world, before the Book of Revelation was fully
opened.2 After having mentioned some striking instances of wis
dom, he now singles out a few objects, which appeared to him re
markable for their comeliness in going — the firm and stately walk
of the lion3 — fearless and proud — not turning away for any ;
the graceful form and the elegant and swift movements of the
grey-hound ;4 the he-goat at the head of the flock, their guide and
protector ; and the majesty of the king, inspiring all who approach
him with reverence for his authority, and not suffering any rising
up against the exercise of his power.5 From all these many prac
tical lessons may be learned by the man. " who will be wise and
observe these things."
Let us have regard- -not only to the various duties of the Chris
tian life, but also to the manner and spirit of their performance.
Cultivate not only the integrity, but the comeliness of the Chris
tian character—" the beauty" and uniformity of " holiness ;" that
there be nothing mishapen or distorted ; that there be just propor
tion in all the parts and features. Christians should be attractive
and engaging by the courtesy of their general demeanor. It is
not enough to observe " whatsoever things are true, whatsoever
things are honest, whatsoever things are just, whatsoever things
are pure." — But " whatsoever things are lovely —whatsoever things
are of good report — think on these things."6 Any manifest want
of comeliness in our going repels the world from the gospel of
Christ. ' If we desire to reign in heaven, we must present our
selves there with this beautiful crown, from whence radiate all
kinds of virtue and praise.'7
Nor let us forget to imitate the features of this comeliness here
portrayed ; to be fearless as the lion, when pursuing the path of
duty, not turning away for any ;3 to desire the eager spring of
the greyhound in our heavenly course ; to be useful as the he-goat,
i Chap. i. 5. 2 Job xii. 7—10. 3 See Homer's fine description, II. M. 299.
* This name is — as Mr. Holden remarks — ' of doubtful import.' The Hebrew is ' girt
in the loins' — a general phrase — admitting of a great variety of conjecture, so that Poole
(Synopsis) considers him to be wisest, ' who confesses he knows not what it is.' Our
translation is however as well supported as any other. Some conceive it to be a leopard.
And perhaps this conjecture, combined with the lion and the he-goat, has given rise to the
absurd ideality of some Rabbinical and Romanist expositors (not wholly discounten
anced by more respectable names), who consider these four creatures to be prophetical of
the four great monarchies. Dan. viii. The reader may readily conceive the extent of
fancy requisite to maintain this interpretation.
s Ecc. viii. 2 — 4. 6 Phil. iv. 8. ' Daille on Phil. iv. 8.
s See Neh. vi. 3, 11.
66

522 EXPOSITION OF THE BOOK OF PROVERBS.
as the leader of a godly band ; and to maintain our proper au
thority in any place of trust — as parents or guardians of families,
and not to allow any rising up against it.
32. If thou hast done foolishly in lifting up thyself, or if thou hast thought evil,
lay thine hand upon thy mouth. 33. Surely the churning of milk bringeth forth
butter, and the wringing of the nose bringeth forth blood ; so the forcing of wrath
bringeth forth strife.1
This evidently applies to the preceding illustration — a king
against whom there is no rising. But if thou hast lifted up thy
self in despising his authority ;2 or even if thou hast but thought
evil — lay thine hand upon thy mouth, restraining the ebullition in
silent and humble submission.3 As a general rule, however, we
may be thankful for the caution. If we have done foolishly by
provoking irritation, in lifting up ourselves, at least in some evil
thought, against a brother ; quench the rising spark, ere it kindle
into a flame. '' The thought of foolishness is sin."4 Yet it is
more sinful, when it forces its passage to the mouth. Words in
crease the sin, show more" of its power, and are more hurtful to
others. Obviously it is wise to lay our hand upon our mouth,
and to restrain the expression, when we cannot prevent the thought.
Better to keep in the infirmity, than to give it vent. But when,
instead of the hand laid upon the mouth, there is no discipline,
guard, or restraint, " the mouth of the fool poureth out foolish
ness ;"5 overflowing at the lips, and bringing a flood of trouble upon
the soul.6 How much more, when the proud worm lifts up itself
against the Great King ! The foolishness even of an evil thought
against him is such, as no tongue can express. The Lord hum
ble us with a tender sensibility of this sin ! " Behold ! I am vile :
what shall I answer thee? I will lay mine hand upon my
mouth."1 Towards man however it is often the forcing of wrath — not
natural irritation. A peaceable man may be goaded to anger ;8 as
the violent shaking of the milk in the churn bringeth forth but
ter ; or the wringing of the nose bringeth forth blood. The ac
tion of force works what would not otherwise have been done. But
fearful is the strife of this forced wrath. Sihon (hus provoked his
own ruin9 — the Ephraimites stirred up a murderous strife10 — Asahel
sharpened Abner's spear by his wilful waywardness11- -Amaziah
plunged into destruction by the strife of the forced wrath of Joash,
who was disposed to peace and quietness.12 How multiplied are the
sources of misery — the fruit of ungovernable temper and self-will !
"Only by pride cometh contention;"13 and where that contention
may end, who can say ? ' I am, and profess to be' — said the godly
i ' Whoso chyrneth mylck maketh butter ; he that rubbeth his nose maketh it blede'
and he that causeth wrath bryngeth forth strife.'— Bp. Coverdale.
2 Rom. xiii. 1, 2. 3 Comp. Chap. xvii. 28. Job xxi. 5. 4 Chap. xxiv. 9.
6 Chap. xv. 2. 6 Chap. xv. 18; xvi. 28, 29; xvii. 14; xviii. 7.
i Job xl. 4, 5. 8 Chap. xv. 1 ; xxvi. 21 ; xxix. 22.
» Num. xxi. 23, 24. " Jud. xii. 1—6. " 2 Sam. hi. 22, 23.
is 2 Chron. xxv. 17—23. « Chap. xiii. 10.

EXPOSITION OF THE BOOK OF PROVERBS. 523
Bishop Hall — ' as the terms stand, on neither, and yet on both,
parts ; for the peace of both ; for the humor of neither.'
An humble heart would repress the sparks of this unholy fire.
A sorrowful spirit for the sins of our thoughts, would be a compo
nent part of the cure.i We should not readily indulge the sin, for
which we had been truly humbled before our God. Whereas in
the want of this genuine spirit, how reluctant we are to acknow
ledge our offence towards each other ! We can always find some
good reason for lifting up ourselves, or for thinking evil. And
how hard it goes with our proud tempers to be the first to lay our
hands upon our mouths ! How much more ready are we to open
our mouths in self-justification, than in self abasement ! Thus in
stead of quenching, we force, wrath. Instead of the " meekness of
wisdom," there " is envy and strife, confusion, and every evil work ;"2
enmity between nominal professors of the gospel, and distance even
between those, who believe themselves to be members of the same
body, heirs of the same inheritance,3 and bound by, the same obliga
tion to love one another.4 Oh ! hasten the blessed time, when the
Church shall be fully transformed into the image of the Divine
Lord ! — when it shall be a Church of perfect love in a world of
love !

CHAPTEK XXXI.
1. The words of King Lemuel, the prophecy that his mother taught him.
2. What, my son ? and what, the son of my womb ? and what, the son of my vows ?
Op King Lemuel we know no more than of the prophet Agur in
the last chapter.5 All that we know is, that he was endowed like
many of God's people,6 with the invaluable blessing of a godly
mother ; who, like Deborah of old,7 was honored of God, to be the
author of a chapter of the Sacred Volume.
What an animating burst from the yearning of a mother's heart !
What ! my son — the son of my womb — of my voivs ! Happy
• Eccl. vii. 4. 2 Jam. iii. 13, 16. 3 Eph. iv. 4—6. " John xiii. 34, 35.
5 Both have been identified with Solomon's though without any historical evidence.
It seems unlikely, that Solomon, having given his own name more than once in this book
(chap. i. 1 ; x. I), should give two mystical names at the close without any distinct per
sonal application. Nor is there any Scriptural testimony in favor of Bathsheba, that
would lead us to stamp her with this peculiar honor as one of the writers of God's word.
' The admonitory verses composed for King Lemuel by bis mother, when in the flower
of youth and high expectation, are an inimitable production, as well in respect to their
actual materials, as the delicacy, with which they are selected. Instead of attempting to
lay down rules concerning matters of state and political government, the illustrious writer
confines herself, with the nicest and most becoming art, to a recommendation of the
gentler virtues of temperance, benevolence, and mercy, and a minute and unparalleled de
lineation of the female character, which might bid fairest to promote the happiness of her
son in connubial life.' — Dr. Good.
6 Ps. cxvi. 16. 2 Tim. i. 6; iii. 15. 7 Judges v.

524 EXPOSITION OF THE BOOK OF PROVERBS.
mother — when the son of her womb is the son of her vows ! —
like Samuel — a dedicated child — a child of many prayers — " asked
of the Lord — lent into his service."1 If there were more Hannahs,
would there not be more Samuels ? If thou wouldst have, Chris
tian Mother, thy child a Samuel or an Augustine, be thyself a
Hannah or a Monica ! The child of thy prayers — of thy vows —
of thy tears — will be in the Lord's best time the child of thy prais
es, thy rejoicings, thy richest consolation. Yet thy faith will not
end with the dedication of thy child. Lemuel — the son of her
vows — his mother taught him. And such is the practical habit of
godliness ! Faith in vowing quickens diligence in teaching. The
child truly consecrated will be " brought up in the nurture and ad
monition of the Lord."2
3. Give not thy strength unto women, nor thy ways to that which destroyeth
kings. 4. It is not for kings, O Lemuel, it is not for kings lo drink wine : nor
for princes strong drink : 5. Lest they drink and forget the law, and pervert (alter,
Marg.) the judgment of any of the afflicted, (all the sons of affliction, Marg.)
6. Give strong drink unto him that is ready lo perish, and wine unto those that be
of heavy hearts, (bitter of soul, Marg.) 7. Let him drink, and forget his poverty,
and remember his misery no more.
Solomon has given us his Father's wise counsels.* Lemuel
gives us his mother's. Both have an equal claim to reverence.4
Filled with deep anxiety, the impassioned tenderness bursts out in
this godly mother ; as if some besetting enticements were immi
nent — perhaps working poison in her beloved son. What ! my
son — the son of my womb — of my vows ! My heart is full. 1
must give it vent. Have I endured all this travail in vain? Be
ware — Give not thy strength unto women. What a beacon had
Solomon set up !5 What a beacon had he himself become !*
These forbidden gratifications were ways that destroyed kings.
Such was the judgment upon David. His kingly authority was
shaken.7 Solomon's sin destroyed his kingdom.8 The fruit of this
sin is shame. The end of it — without repentance — is death.
The anxious mother next warns against another cognate sin9 —
of intemperance. The vice that degrades a man into a beast, is
shameful to all — specially unseemly for kings. — -They are " the city
set upon a hill." Men look, or ought, to look, to them for guidance
and example. What a sight for kings lo drink wine and strong
drink — to be given to it ! Witness Elah10 — Benhadad11 — Belshaz-
zar12 — " the princes of Israel made sick with bottles of wine !"13
How was their high office and glory covered with shame.! Some
times it is pleaded as an excuse for sin. But if the drunken king
forgets the law, and perverts the judgment ;u will he not be held
i 1 Sam. i. 11,28. ! Eph. vi. 4.
3 Chap. iv. 4. 4 Chap. i. 8. 5 Chap. ii. v. vii.
« Neh. xiii. 26. 7 2 Sam. xii. 9, 10.
8 1 Kings xii. 11. Comp. chap. v. 9. Job xxxi. 9 — 12. 9 Hos. iv. 11.
l» 1 Kings xvi. 8, 9. « lb. xx. 16. 12 Dan. v. 2—4.
is Hos. vii. 5. Comp. Ecc. x. 16, 17.
M A woman wrongly condemned by Philip of Macedon, when drunk, boldly exclaimed

EXPOSITION OF THE BOOK OF PROVERBS. 525
/
responsible ? Ahasuerus was doubtless responsible for his unseem
ly conduct to Vashti.i Herod murdered the Baptist at an ungodly
feast.2 Priest and prophet "err through strong drink."3 A wise
veto therefore is set for the rulers of the Church — " Not given to
wine."4 And yet the abuse of God's blessings does not destroy their use.
"Wine is the gift of God. It maketh glad the heart of man."5
Yea — by a bold figure of its refreshment— it is said to " cheer God"6
also. Yet it is not for kings — for their indulgences and sinful ex
citement — but for those that need it. As restoratives and refresh
ments — -cordials are seasonable in the hour of need. Give strong
drink to him that is ready to perish ; as the Samaritan gave it to
the wounded traveller ;7 as Paul prescribed it for •' the infirmities"
of his beloved son in the faith.3 Many a sinking spirit may be re
vived, and forget his misery under a well-timed restorative. The
rule therefore of love and self-denial is — Instead of wasting that
upon thyself, in the indulgence of appetite, which will only debase
thy nature ; see that thou dispense thy luxuries among those, who
really require them. Seek out cases of penury and wasting
misery. Let it be an honor to thee to bring in the poor that is cast
out into thine house, that he may forget his poverty and remem
ber his misery no more.9 ' May not this remind us of the Messen
ger of love, dealing with those that are ready to perish ?10 Their
conscience is loaded with guilt. Their hearts are heavy with a
burden, which they can neither bear nor be rid of. He tells them
of God's love to sinners ; the ransom found for them ; the welcome
assured to them. This is a cordial of strong drink, and wine such
as they need. The heavy heart becomes "no more sad."11 The
former poverty is forgotten, and his misery is remembered no
more. Happy minister, gifted, like his Divine Master, with " the
tongue of the learned, that he should know how to speak a word in
season to him that is weary !"12
8. Open thy mouth for the dumb in tlie cause of all such as are appointed to de
struction. 9. Open thy mouth, judge righteously, and plead the cause of the poor
and needy.
Very soundly does the wise mother inculcate mercy upon her
royal son. This is one of the pillars of the King's throne.13 He
must be the Father of his people — employing all his authority to
— ' I appeal to Philip ; but it shall be when he is sober.' Roused by the appeal, the
monarch examined the cause, and gave a righteous judgment.
i Esth. i. 10, 11. 2 Mark vi. 21—28. " 3 i8a. xxviii. 7; lvi. 11, 12.
* 1 Tim. iii. 3. Tit. i. 7. 5 Ps. civ. 14, 15. 6 Judges ix. 13.
7 Luke x. 34. 8 1 Tim. v. 23.
9 This was the Classical idea of the power of wine. — ' Huic calix mulsi impingendus,
¦ut plorare desinat.' Cicero. Tuscal. 3. ' Nunc vino pellite euros.' Hor. Od. 1. 1. 7. ' Vi-
num obliviosum' (blotting out the remembrance of evil). Ibid. Od. 1. ii. 7. ' Tunc dolor
et curse rugaque frontis abit.' Ovid de Arte Amandi. 1. i. The mixed wine which He
lena gave to Telemachus, called Nepentha, had such an effect, as to remove sorrow, and
to bury in forjetfulness past evils. Odyss. iv. 220, 1 . Comp. Mark xv. 23.
i" Isa. lxi. 1, 2. Matt. xi. 28. " Com. 1 Sam. i. 18. w Isa. 1. 4.
« Chap. xx. 28.

526 EXPOSITION OF THE BOOK OF PROVERBS.
protect those who cannot protect themselves.! No case of distress,
when coming to his knowledge, should be below his attention.
Thus our law makes the judge the counsel for the prisoner, who is
unable to plead for himself — opening his mouth for the dumb.
Thus should magistrates most carefully consider, that no one
should lose his just right from want of ability to defend it.2 Those
who are, or appear to be, appointed to destruction, should have
their fair and open course to plead and save their lives.3
This it was, that made the difference between the prosperity of
godly Josiah, and the ruin of his wicked son.4 How repeatedly did
Jonathan open his mouth for his friend appointed for destruction !5
How effectively did Esther plead the cause of her helpless and de
voted people !6 To descend into lower ranks (for why should we
restrict these wise injunctions within the narrow limits of royalty?)
what a complete pattern of this mercy does Job exhibit ? " Eyes
as he was to the blind, and feet to the lame," doubtless he perfected
his character as "a father to the poor" by being a mouth to the
dumb.1 How was Ebed-melech honored for this merciful advocacy
of the condemned !8 How awful is the threatened vengeance for
the neglect ,oi his mercies !9 Alas ! Jesus, though he had found
an advocate in earlier times,10 yet stood as a sheep before his shear
ers — dumb, appointed for destruction. None was found to open
his mouth for the Divine afflicted victim.11 And yet how does he
reverse this picture of pitiless neglect, in his powerful effectual
pleading in the cause of those, whom the voice of justice so loudly
— so justly — appoints for destruction ! Let his representatives on
earth study the character of their King in heaven, and be con
formed more fully to his image of forgiveness and love.
10. Who can find a virtuous womanl for her price is above rubies.
We now come to the principal part of the chapter. The wise
mother of Lemuel had warned her royal son against the seduction
of evil women, and its attendant temptations, and given him whole
some rules for government. She now sets before him the full
length portrait of a virtuous woman — that choicest gift, which is
emphatically said to be " from the Lord."12 It is an elegant Poem
of twenty-two verses — like the hundred and nineteenth Psalm, arti
ficially constructed ; each verse beginning with one of the success
ive letters of the Hebrew Alphabet.13 It describes a wife, a mis
tress, and a mother. ' All mothers and mistresses should teach the
female pupils under their care to read and learn it by heart.'14
So rare is this treasure, that the challenge is given — ¦" Who can
find a virtuous woman ?"15 Abraham sent to a distant land for
i Ps. lxxii. 12—14. * Deut. xvi. 18—20. Ps. lxxxii. 3, 4.
3 Contrast 1 Kings xxi. 9 — 13, with John vii. 51. 4 Jer. xxii. 15—19.
5 1 Sam. xix. 4—7 ; xx. 32; xxii. 14, 15. « Esth. iii. 9—11 ; vii.
7 Job. xxix. 15, 16. s jer_ xxxviii. 8, 9 ; xxxix. 15 — 18.
s Chap. xxiv. 11, 12. Jer. v. 28. 29. i» John vii. 50, 51.
li Isa. liii. 7. Matt. xxvi. 59—63. 12 Chap. xix. 14.
13 Comp. Ps. cxlv. The Lamentations of Jeremiah.
14 Bp. Home's Sermon on the Female Character. 15 Comp. chap. xx. b.

EXPOSITION OF THE BOOK OF PROVERBS. 527
this inestimable blessing for his beloved son.1 Perhaps one reason
of the rarity of the gift is — that it is so seldom sought. Too often
is the search made for accomplishments — not for virtues ; for ex
ternal and adventitious recommendations, rather than for internal
godly worth.
The enquiry also implies the value of the gift when found.
Even Adam's portion in innocence was not complete, till his bounti
ful father " made him an helpmate for him."2 Truly her price is
above rubies. No treasure is comparable to her.3 It is not too
much to say with the prince of Heathen philosophy — ' If women be
good, the half of the commonwealth may be happy where they
are.'4 1 1 . The heart of her husband doth safely trust in her, so that he shall have no
need of spoil. 12. She will do him good atul not evil all the days of her life.
The price of the virtuous woman has been told. Her different
features will now be given. The first lines of the portrait describe
her character as a wife. Her fidelity — oneness of heart — affectionate
dutifulness — make the heart of her husband safely to trust in her.5
A faithful wife, and a confiding husband mutually bless each other.
With such a jewel for his wife, the husband has no misgivings —
he feels that his interests are safe in her keeping. There is no
need to look into the matters entrusted to her with suspicious eye.
He has no reserve — no jealousies. Ruling in his sphere without,
he encourages her to rule in her sphere within. All is con
ducted with such prudence and oeconomy, that he has no need
of spoil — no temptation to unjust gain — no need to leave his hap
py home, in order to enrich himself with the soldier's spoils. The
attachment of such a wife is as lasting as the time of their union —
constant — consistent. Instead of abusing confidence, she only
seeks to make herself daily more worthy of it — not fretful — and
precarious ; caring " how she may please her husband"6 — doing
him good and not evil, all the days of her life. Would that it
were always so ! But look at Eve — the help-meet7 becoming a
tempter : Solomon's wives drawing away his heart8 — Jezebel stirr
ing up her husband to abominable wickedness9 — Job's wife calling
upon her husband to " curse God and die"10 — the painful cross of
"the brawling woman upon the house-top"1! — this is a fearful con-
i Gen. xxiv. 3, 4. 2 Gen. ii. 18. 3 Comp. Ecclus. vii. 19 ; xxv; 13—18.
4 Arist. Rhet. i. 5. Comp. Polit. ii. 9.
s Such was Luther's description of his wife — ' The greatest gift of God is a pious
amiable spouse, who fears God, loves his house, and with wliom one can live in perfect
confidence. D'Aubigne's Hist, of Reformation, Book x. chap. xiii. Contrast with this
picture, Chap. vii. 18 — 20. Gen. xxxix. 16 — 19. Ambrose expounds the woman to mean
the Church, and explains the confidence of her husband as the ground of her perseverance
 adding — ' that it is not the heart of her Lord, who may be deceived, but of her husband,
which cannot be mistaken. In loc. Would such a conceit with any other name escape
severe castigation 1 Augustine's Exposition is much in the same character — fancy, not
judgment. — De Temper. Serm. p. 217. Many Romish commentators apply this descrip
tion to the Virgin.
« 1 Cor. vii. 34. 7 Gen. ii. 18, with iii. 6. 8 ] Kings xi. 1 — 5.
8 lb xxi 25. i° Job ii. 9. u Chap. xxi. 9, 19 ; xxv. 24.

528 EXPOSITION OF THE BOOK OF PROVERBS.
trast — evil— not good. Often again is it a mixture of evil with the
good. Rebekah caring for her husband in the art of opposition
to God ; yet wickedly deceiving himi — Rachel loving Jacob ; yet
bringing idolatry into his family2 — Michal doing good to David
at first in preserving his life — evil afterwards in despising him as
a servant of God.3 Often we hear of prudent management, but
not in the fear of God — connected with a teazing temper. But in
this picture it is good, and not evil. Her husband's character is
her interest — her rest. To live for him is her highest happiness.
Such a course of conduct upon Christian principles — how does it
commend the holy and honorable estate of matrimony ! How does
it illustrate " the great mystery — Christ and his Church"4 — the
identity of interest between them — her trials his5 — his cause hers !6
13. She seekeih wool, and flax, and worketh willingly with her hands. 14. She
is like the merchants' ships : she bringeth her food from afar. 15. She riseth also
while it is yet night, and giveth meat lo her household, and a portion to her maidens.
16. She considereth a field, and buyeth it ; with the fruit of her hands she planteth
a vineyard. 17. She girdeth her loins with strength, and slrenglheneth her arms.
18. She perceiveth (tasteth, Marg.) that her merchandize is good: her candle go
eth not out by night. 19. She layeth her hands to the spindle, and her hands hold
the distaff. 20. She stretcheth out (spreadeth, Marg.) her hand to the poor ; yea, she
reacheth forth her hands to the needy. 21. She is nol afraid of the snow for her
household: for all her household are clothed with scarlet (double garments, Marg.)
22. She maketh herself coverings of tapestry; her clothing is silk and purple.
23. Her husband is known in the gales, when he silteth among the elders of the
land. 24. She maketh fine linen, and sellelh it ; and delioereth girdles unto the
merchant. 25. Strength and honor are her clothing ; and' she. shall rejoice in time
to come. 26. She openeth her mouth with wisdom ; and in Iter tongue is the law
of kindness. 27. She looketh well to the ways of her household, and eateth not the
bread of idleness.
This lovely character is drawn according to the usage of ancient
times ; though the general principles are. of universal application.
It describes not only the wife of a man of rank, but a wise, useful,
and goodly matron in her domestic responsibilities. It is " a woman
professing godliness," adorned " with good works"7 — a Mary no less
than a Martha. ' It may be necessary to retouch the lines of the
picture, that have been obscured by length of years ; in plain terms
— to explain some parts of the description, which relate to ancient
manners and customs, and to show how they may be usefully
applied to those of our own age and country.'8
One thing however is most remarkable. The standard of godli
ness here exhibited is not that of a religious recluse, shut up from
active obligations under the pretence of greater sanctity and conse
cration to God. Here are none of those habits of monastic ascetism,
that are now extolled as the highest point of Christian perfection.
One half at least of the picture of the virtuous woman is occupied
with her personal and domestic industry. What a rebuke also
does this convey to a self-indulgent inactivity ! Her several em-
l Gen. xxvii. 2 lb. xxxi. 19; xxxv. 1 — 4.
» 1 Sam. xix. 12. 2 Sam. vi. 20—22. « Eph. v. 32. 5 Acts ix. 4.
• Ps. cxxxix. 22. 7 1 Tim. ii. 10. s Bp. Home ut supra.

EXPOSITION OF THE BOOK OF PROVERBS. 529
ployments admirably illustrate genuine simplicity of manners, and
practical — yet liberal oeconomy. Her personal habits are full of
energy. Manual labor — even menial service — in olden times was
the employment of females in the highest ranks.1 The virtuous
woman went before her servants in diligence no less than in digni
ty. She sought out her materials for work. She set the pattern
of working willingly with her hands. Instead of loitering herself,
while they were laboring ; she counted it no shame to be employed
at the spindle and distaff.2 She was early and late at her work,
rising in the night.3 The fruit of her work she turned to good
account. She exchanged it in commerce for food brought from
far. Her merchandize was good in quality — tapestry—fine linen
— and girdles delivered to the merchant.4 Her whole soul was in
her work — girding her loins with strength, and strengthening her
arms ; ready for any work befitting her sex and station. The
land had also her due share of attention. Ever careful for her
husband's interests, she considered the value of a field ; and, ifit
were a good purchase, she bought it, and planted the vineyard for
the best produce.
Observe also her conduct as a mistress. And here also her
praise is not, that she spends her time in devotional exercises
(though these as " a woman that feareth the Lord"5 she duly
prizes) ; but that according to the Scriptural canon, '' she guides
her house,"6 watching carefully over her charge, distributing both
her meat and her work in due proportion, and " in due season."
This is her responsibility. If " man goeth forth to his work, and
to his labor till the evening,7 the woman finds her work as " a
keeper at home."8 And beautiful indeed is it to see, how her in
dustry, self-denial, and heartiness "buildeth her house."9 It is not
for the sake of being admired and talked of, that she rises, while it
is yet night ; it is to give meat to her household. The delicacy
also, with which she preserves her own sphere, is remarkable. For
i Sarah, Gen. xviii. 6—8 ; Rebekah, xxiv. 18— 20, with 12— 14 ; Rachel, xxix. 9, 10 ;
the daughters of the prince of Midian, Exod. ii. 16 ; the daughter of a king, 2 Sam.
xiii. 5—9.
2 Compare Paxton's Illustrations, ii. 418—420. Hom. II. I. 125. Z. 490, 491. X.
440. Odyss. A. 357. E. 62. Ovid advises maidens, if they would have the favor of
Minerva, to learn to use the distaff, to card, and spin (Fasti. Lib. iii.) Comp. Meta-
morph. L. iv. f. 1. v. 34. Virg. Georg. iv. 348. Classic readers mention Lucretia found
spinning with her maids, when her husband paid her a visit from the camp. The wool
spun by Tarquin's wife long remained with a distaff and spindle in the temple. Alex
ander the Great is said to have shown to the Persian princesses his garments, made by
his mother. Augustus — it is said — would wear no clothes, but such as were made by
the members of his own family. (Burder's Oriental Customs.) Our English records of
female royalty furnish similar proofs of hand-industry. The magnificent far-famed tapes
try of Bayeux was the work of William I.'s queen. The messengers of Henry to Kath-
erine of Arraron announcing her divorce, found her with a skein of red silk round her
neck, being at work with her maids. Beautiful memorials are still preserved of Queen
Kath'erine Parr's manual skill. See Miss Strickland's Queens of England.
3 See Parkhurst — Virgil's beautiful picture of the industrious wife. Ma. viii. 407.
* See Paxton's Illustr. ii. 420.— Girdles, a rich article of dress both of men (2 Sam.
xviii 11) and women. Isa. iii. 24. The merchant — ' the Canaanite.' Heb. LXX.
5 Verse 30. « 1 Tim. v. 14. 7 Psalm civ. 23.
» Tit. ii 5. Comp. Gen. xviii. 9. » Chap. xiv. 1.
67

530 EXPOSITION OF THE BOOK OF PROVERBS.
while she provides food for the whole household, she giveth the
portion — that is — of. work — not to the man-servants (these with
great propriety she leaves to her husband), but to her maidens.1
Their clothing is also provided with every regard to their comfort.
While her own clothing is silk and purple, suitable to her station,
every member of the household is cared for. She is not afraid of
snow for them. They are clothed with scarlet, or rather with dou
ble garments2 — well clad for a severe winter. So well does she
look to the ways of her household — such untiring energy does she
show in every department — that none can accuse her of eating the
bread of idleness. Nothing is neglected, that belongs to order,
sobriety, ceconomy, or general management.
Need we here advert to the wide exercise of discipline and self-
denial involved in this care of our household 7 It implies looking
well to their moral habits — their religious instruction — attendance
on the means of grace — giving them time for secret prayer, and
reading the word of God3 — the daily ordinance of family worship
— the careful observance of the Sabbath — anxious watchfulness
over their manners, habits, and connexions ; in short — considering
servants — not as beasts of burden — not as mere mercenaries — but
as a solemn and responsible trust for God and for eternity. Who
can have the claim to a virtuous woman who does not feel this
weight of family responsibility ?
Nor is her provident, care limited to her own dependents. Her
spindle and distaff are worked — not for herself only, or for her
household, but for the poor and needy. And, having first "drawn
out her soul,"4 she stretcheth out her hands,5 to embrace as it were
those at a distance from her with the flow of her love ; and thus
"the blessing of those that were ready to perish cometh upon her."6
Her spirit and manner also are of the same character — all in full
accordance ,.''u her professions. Clever, brisk, and managing
minds are often deficient in the softer graces. Their tongues are
unrestricted, lawless under provocation. Children, servants, and
neighbors, suffer from this revolting hardness, and find " it better to
dwell in a corner of the house-top, than with a brawling woman in
a wide house."7 But the godly matron has nol only the law of
love in her heart, but wisdom in her mouth, and in her tongue
the law of kindness. The same love that binds her heart, governs
her tongue, not with the caprice, but with the law, of kindness — a
law, which she receives from wisdom, and which gives the mould
to her whole spirit, so that ' she says nothing that is foolish, nothing
that is ill-natured.'8 Richly endued with " the wisdom that is
i See Foxe's beautiful picture of Anne Boleyn as the mistress of her household, v. 63.
2 ' Duplicibus penulis' — such as the wife of Hector made. II. X. 441. Comp. Odyss.
Y. 225, 226, 241. ' All her household folks are double clothed.' Bp. Coverdale.
3 Esther must surely have been in the habit of instructing her maidens ; else they
could not have been girded for the extraordinary services of the fast. iv. 16.
4 Isa. lviii. 10. 5 Comp. Deut. xv. 7, 8.
6 Job xxix. 13. Comp. Acts ix. 36, 39. 7 Chap. xxi. 9.
6 Bp. Home. Comp. Ecclus. xxxvi. 23. Hooker probably had the portrait before
his eyes, when in his exquisite funeral Sermon for his ' virtuous gentlewoman' he enu-

EXPOSITION OF THE BOOK OF PROVERBS. 531
from above," she is "gentle, and easy to be entreated; pitiful,
courteous."1 Thus indeed " a virtuous, -woman is a crown to her husband."2
He is known in the gates, when he sitteth among the elders of
the land ; as blessed with no common treasures of happiness ; ' as
indebted perhaps for his promotion to the wealth acquired by her
management at home, and, it may be, for the preservation and
establishment of his virtue to the encouragement furnished by her
example and conversation.'3
For herself — manifest — manifold blessings rest upon her.
Strength is the clothing of her inner man. Christian courage and
resolution lift her up above appalling difficulties. The clothing of
honor stamps her with the Lord's acceptance, as his faithful ser
vant, the child of his grace, and the heir of his glory. <S'Ae rejoices,
not only in her present happiness, but in time to come. Having
been so wisely provident for the morrow, she is not overburdened
with its cares. Having lived in the fear of God, and honored her
God with the fruits of righteousness ; there is sunshine in her hour
of trial, " in the valley of the shadow of death," in the unclouded
day of eternity. She shall rejoice in time to come, when the min
istering angels, and with them the blessed recipients of her bounty,4
shall welcome this daughter of Jerusalem " into the joy of her
Lord." 28. Her children arise up, and call her blessed : her husband also, and he prais-
eth her. 29. 'Many daughters have done virtuously, but thou excellesl them all.'
30. Favor is deceitful, and beauty is vain: but a woman thatfearet'n the Lord, she
shall be praised. 31. Give her of the fruit of her hands; and let her own works
praise her in. the gates.
The virtuous woman is obviously subserving her own interest.
For what greater earthly happiness could she know than her chil
dren's reverence, and her husband's ' blessing ?' We may picture
to ourselves her condition — crowned with years ; her children
grown up ; perhaps themselves surrounded with families, and en
deavoring to train them, as themselves had been trained. Their
mother is constantly before their eyes. Her tender guidance, her
wise counsels, her loving discipline, her holy example, are vividly
kept in remembrance ; and they cease not to call her blessed, and
to bless the Lord for her, as his invaluable gift. No less warmly
does her husband praise her. His attachment to her was grounded,
not on the deceitful and vain charms of beauty, but on the fear
of the Lord. She is therefore in his eyes the stay of his declining
years, the soother of his cares, the counsellor of his perplexities, the
comforter of his sorrows, the sunshine of his earthly joys.5 Both
children and husband combine in the grateful acknowledgment—
merates ' among so many virtues hearty devotion towards God ; towards poverty tender
compassion ; motherly affection towards servants ; towards friends even serviceable kind
ness ; mild behavior and harmless meaning towards all.' Remedy against Sorrow and
Fear. i James iii. 17. 1 Pet. iii. 8. 2 Chap. xii. 4. 3 Bp. Home.
4 Luke xvi. 9. 5 Comp. Ecclus. xxxvi. 23, 24.

532 EXPOSITION OF THE BOOK OF PROVERBS.
Many daughters have done virtuously, but thou excellest them
all. But why — it may be asked — do external recommendations form
no part of this portrait? All that is described is solid excellence;
and favor is deceitful. A graceful form and mien often end in
disappointment, more bitter than words can tell. Often do they
furnish a cover for the vilest corruptions.! And then beauty —
what a fading vanity it is !2 One fit of sickness sweeps it away.3
Sorrow and care wither its charms.4 And even while it remains,
it is little connected with happiness.5 It proves itself the fruitful
occasion of trouble,6 the source of many hurtful temptations and
snares;7 and, without substantial principle, to a well-judging mind
it becomes rather an object of disgust rather than of attraction.8
The portrait, pencilled by Divine inspiration, begins with the
touch of a virtuous woman, and fills up the sketch with the linea
ments of a woman that feareth the Lord.9 For the lovely features
described — her fidelity to her husband; her active personal habits;
her good management and diligence in her family ; her considera
tion for the necessities and comforts of others ; her watchfulness of
conduct; her tenderness for the poor and afflicted; her kind and
courteous behavior to all — this completeness of character and
grace could only flow from that virtue, which is identified with
vital godliness. They are the good fruit, that " prove the tree to be
good."10 They are such fruit, flowing from a right principle, as the
natural corrupt stock of man could never produce.
The virtuous woman seeks not the praise of men. Content to
be known and loved within her own circle, she never presses her-,
self into notice. But as a public blessing, she cannot be hid.11
And if she has no herald to sound her praise, all will say — Give
her of the fruit of her hands, and let her own works praise her
in the gates. ' Let every one' — says Bishop Patrick — ' extol her
virtue. Let her not want the just commendation of her pious la
bors. But while some are magnified for the nobleness of the stock,
from whence they sprung; others for their fortune; others for their
beauty; others for other things ; let the good deeds, which she her
self hath done, be publicly praised in the greatest assemblies ;
where, if all men should be silent, her own works will declare her
excellent worth.'12 Add to this — as her works praise her in the
gates, so will they " follow her. The memory of the just is
blessed."13 If this picture be viewed as an exhibition of godliness, we ob
serve that religion does not slacken attention to temporal duties.
i 2 Sam. xiv. 25 ; xv. 6.
2 Gen. xx. 2, with xxiii. 4. 1 Pet. i. 24. Comp. Virg. Eclog. ii. 17, 18.
3 Ps. xxxix. 11. 4 lb. vi. 7. P. T. 5 Gen. xxix. 17; xxx. 1, 2.
e Esth.i. 11, 12, 19.
' Chap. vi. 25, 26. Gen. xii. 11—19; xx. 1, 2, 11; xxvi. 7; xxxix. 6, 7. 2 Sam.
xi. 2 ; xiii. 1 .
8 Chap. xi. 22. > Verses 10, 30. » Matt. vii. 17,
" Ruth iii. 11. Acts ix. 39. 1 Tim. v. 10, 25. W In loco.
is Rev. xiv. 3. Chap. x. 7.

EXPOSITION OF THE BOOK OF PROVERBS. 533
It rather renders a woman scrupulously exact in all her household
obligations, in every thing within her province ; careful not by her
negligence to bring reproach upon her holy profession. Why
should she be careless or slovenly, putting her important duties out
of time, out of place 7 Of her it is specially expected, as the sum
ming up of all her practical exercises, that " she should have dili
gently followed every good work."!
How valuable also is this picture, as a directory for the mar
riage choice! Let virtue — not beauty — be the primary object.
Set against the vanity of ieauty the true happiness, connected
with a woman that feareth the Lord. The external choice was
the cause of the destruction of the world.2 The godly choice is
uniformly stamped with the seal of Divine acceptance.
In fine — 'if women' — says godly Bishop Pilkington— ' would
learn what God will plague them for, and how ; let them read the
third chapter of the prophet Esay. And if they will learn what
God willeth them to do, and be occupied withal, though they be of
the best sort, let them read the last chapter of the Proverbs. It is
enough to note it, and point it out to them that will learn.'3
' That which is last to be done' — concludes an old Expositor — ' is
to mark it well, and let every woman strive to make it agree to
herself as much as she can. Let every man be ashamed, that
any woman shall excel him in virtue and godliness.'4
'Thus' — says pious Matthew Henry, in his quaint style — 'is
shut up this looking-glass for ladies, which they are desired to open
and dress themselves by ; and if they do so, their adorning will be
found to praise, and honor, and glory, at the appearing of Jesus
Christ.'5

We would conclude with a brief summary of a few prominent
points involved in the study of this most instructive Book.
Let us observe the connection between inward principle and
outward conduct. Never let it be forgotten, that the exercises,
here described or inculcated, suppose an internal source. It is the
light within, that shines without. The hidden life is thus mani
fested. The fountain sendeth forth its wholesome waters. The
good tree bringeth forth good fruit. " A good man out of the good
treasure of the heart bringeth forth good things."6 These there
fore are the manifestations, not the innate principles. They flow
from the cultivation of the source within. Nothing permanent is
produced by change of opinion, excitement of feeling, conviction of
conscience, but by a new mould of the heart. The " soft answer"7
is the outward exhibition of the softened and humbled heart. The
religion of sincere purposes, however promising, withers away.
i 1 Tim. v. 10. 2 Gen. vi. 2—7.
3 Works, Parker Society Edit. p. 387. * Jermin in loco. s In loco.
» Matt. xii. 33, 34. 7 Chap. xv. 1.

534 EXPOSITION OF THE BOOK OF PROVERBS.
"having no root in itself."1 The ways and fashions of the world
therefore rule with a far mightier power, than the dictates of God's
word, or the voice of conscience. The external apprehensions of
the Christian system also are powerless without the internal prin
ciple. They exhibit a body of truth indeed, but a body without
life, without any spring of influence or consolation. Religion
grounded in the heart will regulate the outward conduct, and put
every thing in its proper place and proportion.
Let us mark also the flow of true happiness throughout the
whole sphere of godliness. Often has the wise man painted this
connection in the most glowing interest.2 Most important is it to
leave this impression upon the minds of all — specially of our
young — readers — that religion is a joyous thing. With the world
it is a matter to be endured, not to be enjoyed. The Pharisaic
professor conceives of much to be done, but nothing to be enjoyed.
With him it is a serious and most weighty concern. But no gleam
of sunshine has he ever found in it. The man of pleasure has
no conception of religion, except as the atmosphere of gloom — as
absurd as to speak of the darkness of noon-day. But notwith
standing all these misconceptions, no reality is more undoubted
than this — Holiness is happiness. It is not indeed the mirth of the
fool, or the giddy gaiety of the thoughtless. But it is the only
thing, that deserves the name of happiness — the only solid — per
manent principle of enjoyment. The unenlightened mind asso
ciates it with restraint, never with freedom or confidence. But in
fact actions that are valued according to their conformity with the
will of God, though they be secular in their character, are a part
of his service, and ensure his acceptance. Taking up this right
standard, we shall be able to resist our ruling passion. We shall
occupy no doubtful position. We shall adopt no questionable
course. We shall not lend the influence of our character to the
spirit of this world. We shall feel, that we have only one object —
only one obligation — to maintain the honor of our God. And yet
this yoke of strict discipline is our happiness, not our burden. It
is linked with a foretaste of heavenly happiness, of which none of
us have an adequate conception. Speculative religion is indeed
dry and barren. Practical godliness is rich in its delights.3 And
while the defect of earthly joy is, that it comes to an end ; the per
fection of this happiness is, that it will endure throughout eternity.
Truly we have far more reason for joy than for mourning, and we
are hasting onward to the home, where " the days of our mourn
ing will be ended"4 for ever.
It is of great moment to remark the wise man's estimate of
real good. Every particle of the chief good he centres in God.
To find him is life.5 To fear him is wisdom.6 To trust him is
happiness.7 To love him is substantial treasure.8 To neglect him
i Matt. xiii. 5, 6, 20, 21. <* Chap. iii. 13—18 ; iv. 4—13 ; viii. 17—21, 32—36.
3 See Ps. xix. 1 1 ; cxix. 14, 127. Isa. xxxii. 17. James i. 25.
« Isa. Ix. 20. « Chap. viii. 35. « Chap. i. 7.
1 Chap. xvi. 20. 8 Chap. viii. 18—21.

EXPOSITION OF THE BOOK OF PROVERBS. 535
is certain ruin.1 Now man is naturally an idolater. Himself is
his centre, his object, his end. Instead of submitting to guidance,
he guides himself. He disputes the sovereignty with God. He
would amend the laws of the Great Lawgiver. Need we add —
" This his way is his folly ?"2 What then is the true good ? " Ac
quaint thyself with God, and be at peace."3 Not real, but known
excellence quickens the desire. Our known God will be our por
tion.4 He will claim our entire service.5 He will show himself to
us as our chief good — a privilege worth ten thousand worlds to
know— a satisfying portion for eternity.
Let us study Christian completeness and consistency. The
elements of this character will be brought out by a diligent and
prayerful study of this important Book. Let them be put together
in their due connection and proportion ; and " the man of God will
be perfect, thoroughly furnished unto all good works."6 We want
religion to be to the soul, what the soul is to the body— the ani
mating principle. The soul operates in every member. It sees in
the eye, hears in the ear. speaks in the tongue, animates the whole
body, with ease and uniformity, without ostentation or effort.
Thus should religion direct, and regulate every thought, word, and
act. In this day of light and knowledge, ignorance of our duty
too often implies neglect of the means of instruction, and therefore
is our aggravation, rather than our excuse. The grand object is,
that the conscience be intelligently instructed under Divine teach
ing. Then let the daily course be carefully regulated by it. Never
turn aside a single step from its guidance. Never admit the max
ims or habits of this world. Guard against every thing, that damps
vital spirituality, lowers the high Scriptural standard, or slackens
the energy of unremitting Christian watchfulness. Let our path
be steadily balanced between compromising concession and need
less singularity. Let the Christian only walk with God in the way
of the Gospel. He will never be satisfied with appearing to main
tain his ground. But he will acknowledge the wisdom of the dis
cipline, which allows him no enjoyment at the present moment,
except in grasping at something beyond him.7 We want not a
profession, that will give us a name in the Church, or even a stamp
of reproach in the world ; but which places the Divine image be
fore our eyes, and animates us to a growing conformity td our
standard.8 The conscience thus enlightened, and the heart readily
following its voice — the sins that carry less reproach with the world
will be resisted not less, than those which are more revolting. We
shall no more indulge an uncharitable spirit than a course of pro
fligacy. An angry tone, lowering look, sharp retort, or disparaging
word, will cause grief to the conscience, and will be visited by its
rebuke, as severely, as those gross ebullitions, which disgrace our
character before men. "Walking thus before God"— not before
' lb. ver. 36. 2 Ps. xlix. 13.
3 Job xxii. 21. 4 Ps- xvi. 5- Lam- iii- 34-
s Ps. xiv. 11. Matt. xxii. 37. 6 2 Tim. iii. 17. 7 See Phil. iii. 12—14.
s Matt. v. 48.

536 EXPOSITION OF THE BOOK OF PROVERBS.
men — is Christian perfection."! His eye is our restraint — his judg
ment our rule — his will our delighl.
But " Who is sufficient 7" Child of God ! let the trembling
of insufficiency in thyself be stayed by the recollection of all-suffi
ciency in thy God.2 What he demands of thee, that he works in
thee. His covenant secures thy holiness, no less than thine ac
ceptance — thine holiness — not as some would have it, as the
ground— but as_the fruit — of thine acceptance. Let the one then
be primarily sought ; and the other will assuredly follow.
"I WILL PUT MY LAW IN THEIR INWARD PARTS, AND WRITE
IT IN THEIR HEARTS .... FOR I WILL FORGIVE THEIR IN
IQUITY, AND I WILL REMEMBER THEIR SINS NO MORE."3
i Gen. xvii. 1 . 2 Comp. 2 Cor. ii. 16, with iii. 5 ; also xii 9.
» Jer. xxxi. 33, 34. Comp. Ez. xxxvi. 26, 27.

THE END.

INDEX.

Absalom referred to, 161 u. 236, 277, 333,
423, 438, 443
Access to God, 401, 402
Accusation, needless, rebuked, 508, 509
Adam, Private Thoughts, 207, 372
Affliction, value of, 220, 221. See Chasten
ing.
 powerless, 444, 445
Ageselaus referred to, 333
Agriculture, importance of, 121 148, 152,
463
Agur referred to, 499, 500
 his humility, 500, 501
 prayers, 505—508
A Lapide referred to, n. 286, 356
Alexander referred to, 216, 255, 281, 442,
n. 467
 Dr n.353
Alfred referred to, 303
Alfonsus of Arragon, 223
Ambition, evil of, 395
Ambrose quoted, 209, 348, 374 u. 515 n.
527 n.
Amusements of children, 91, 121, 349
Anger, 161, 174, 264, 272, 355, 493, 522,
523
 holy, 406, 493
 rule over, 174, 216, 217, 265, 282
Angry man, friendship with, 355
Ants, pattern of industry, 54, 55, 518
Apocryphal Books, Pref. iv. ix. 505
Apostacy, 16, 318,417
Appetite, 358, 359.
 insatiable, 442, 513
 for the Word, 73, 431
Application, personal, of the Gospel, 352
Aristotle quoted, 27, 28, 177, 365, 527
Articles referred to, n. 109, 179 n.
Ass, Eastern, 413
Athanasius referred to, 347
Attention to the Bible, 70, 351, 362
Augustine quoted, 41 n. 44 n. 53 n. 59, 78
n. 197 n. 209, 214, 291 n. 296, 334, 349
n. 359 n. 375 n. 391 n. 407, 527 n.
Augustus referred to, 264 n. 266 n. 529 n.
B
Babbling, 84, 90
Backbiter described, 396, 406
Backsliding, 158

Bacon, Lord, quoted, 153 n. 288, 378, 492
Bainham referred to, 248
Balance, false and good, 98, 288, 299
Barrow's Sermons, 518
Basil quoted, 474
Bear, allusion to, 226, 492
Beauty, vanity of, 532
Bede referred to, 356 n.
Begging discountenanced, 315
Bernard quoted, 57, 177 n. 207, 477 n. 503
Bible, completeness of, 503, 504
 importance of studying, 14
rules for, 12, 13, 60

Bilney referred to, 248
Blayney, Dr. quoted, 403 n.
Blessing of God, 83, 92, 111
Boasting of tomorrow, 426, 427
Bochart quoted, 514 n.
Boldness, Christian, 447
Boleyn, Anne, 517, 530 n.
Bountiful spirit, 344
Brawling woman, 312, 321, 407, 439, 517.
527
Bruce quoted, 519 n.
Bunyan, 95, 100, 120, 165, 268, 318, 370,
380, 419 n. 423 n. 459, 469, 475, 496,
506, 520 n.
Burder's Oriental Customs, 232, 444, 529 n.
Burroughs on Hosea, 284
Butler, Bishop, quoted, 90, 165, 404, 406
Buying the Truth, 204 n. 370

Calmet, 161, 444
Calvin, 75, 86, 252, 457
Care for souls, 111, 383
Carlton's, Bishop, Life of Gilpin, 467
Cartwright quoted, 2, 111, 192, 310 n. 350
n. 429 n. 482
Caryl quoted, 224 n. 290 n. 294 n.
Cato, 217, 287 n. 428 n. 465 n.
Cecil, 321, 450 n.
Chalmers, Dr. quoted, 10 n. 357 n.
Charity, Christian, 224, 270, 274
Charnock quoted, 176
Chastening of God, 25, 28, 148, 242, 271,
331
 exercise of God, 26
 rules for the improvement, 26, 180
parental, 148, 271, 349, 350, 363,

365, 485, 487, 488

538

INDEX.

Children, anxiety of, 73, 186, 365, 474
¦  blessing of. 222
 joy in, 79, 186
 sorrow in, 80, 233, 236, 467, 485
 promises to, 69, 289
Christ, his Divinity, 8, 9, 67, 71, 181
Example, 4, 99, 132, 174, 254, 406,

414 205

Glory of his coming, 140, 168, 193,
Government, 68, 449
— — — Gracious words, 95, 345
 History, providence of, 331
 Humility, 195
 Love to sinners, 8, 72, 75, 113, 163,
230, 256
 Prudence, 67, 128
 Sufferings, 163, 240
 Sympathy, 36, 156, 230, 251, 256
Christian, dignity of, 312
 happiness of, 28, 29. See Hap
piness.
Chrysostom referred to, 241, 252 n. 293,
313, 322 n. 519
Cicero quoted, 35 n. 121 n. 217 n. 238 n.
261 n. 297 n. 457 n. 525 n.
Claudian quoted, 483 n. 516 n.
Cleaver quoted, i08 n.
Coelius referred to, 465 n.
Comeliness, 521
Commerce, 98, 467
Communion of saints, 434, 440
Completeness, Christian, 535, 536
Concealment, the glory of God, 393
Conceit, evil of, 123, 418, 456, 491
Confession of sin, 458, 459
Confidence, Christian, 11, 33, 97, 166,354,
367, 384, 460
Conies described, 519
Connection between principle and conduct,
533, 534
Conscience, office of, 303
Consideration, importance of, 34, 191, 342,
343, 401
Consistency, Christian, 517, 518, 535, 536
Constantine, Emperor, referred to, 12 n.
Constantius, Emperor, 204 n.
Contention, evil of, 138, 251, 395, 396
 uselessness of, 480
Contentment, value of, 302, 507
Cope quoted, 71 n. 164 n. 166 n. 470 n.
Correction, see Chastening.
Corruption of human nature, original, 289,
312
 total, 221, 287, 309, 328, 379, 380
Counsel, value of, 104, 187, 284, 294
Counsellor, the Great, 67
Counsels, Divine, 273, 300, 302, 331
Coverdale, Bishop, 256 n. 258, 289 n. 398
n. 415 n. 419 n. 438 n. 522 n. 530 n.
Covering of sins, 457
Cowardice, warning against, 76
Cowper quoted, 72, 230, 452
Cranmer referred to, 248
Creation, work of, 32
Credulity, evil of, 72

Cruelty, 403
 punishment of, 11
Curse of God, 37
 of the People, 110
 causeless, 296
Cyprian quoted, 319 n.
Cyrill referred to, Pref. iv.

Daille quoted, 125 n. 161 n. 300 n. 521
Dathe quoted, 171 n. 387 n. 468
D'Aubigne's History of the Reformation,
300, 527
Davenant, Bishop, quoted, 52 n. 229 n.
Deceit, evil of, 294
Depression of spirits, 181, 233, 247
Desires, insatiable, 442
 of righteous, 93, 109, 239, 274
 slothful; 134, 327
Despair, temptation to, 247
Despising chastening, sin of, 25
 our neighbor, sin of, 102, 163
 parents, sin of, 186, 369, 513, 514
 reproof, sin of, 10, 50
 our ways, sin of, 268
 wisdom, 4, 361
 word of God, 141
Destruction of sinners, 74, 79
Devices, wicked, 161, 164, 273
Dew of heaven, 31
Diligence, value of, 111, 121, 182, 310,
319, 323, 327, 357, 445, 518, 519
Diligent and slothful contrasted, 81, 129,
131,134
Diodati quoted, 31 n. 36 n. 45 n. 78 n. 95
n. 101 n. 103 n. 114, 122 n. 150 n. 156
n. 160 n. 169 u. 171 n. 352 n. 454 n.
468 n.
Diogenes referred to, 217 l
Discipline, value of, 115, 32, 144, 148,
490, 493. See Chastening.
Discretion, value of, 171,264
 want of, 108
Dishonesty, sin of, 98, 288, 291, 292, 899,
311, 495
Disobedience to parents, 277. See De
spising.
Diversion of mind, evil of, 235
Divorce, 43
Dod and Cleaver referred to. See Cleaver.
Doddridge referred to, 199, 290, 383
Dpuay version, 33
Drunkenness, evil of, 281, 368, 374—376,
524, 525
Durell referred to, 479 n.
E
Eagle described, 514
Early chastening, 148, 271
 habits, 289
 seeking, 68
training, 339

Editorial labors, use of, 392
Education, responsibility of, 79, 148, 338-
342
Edward II. referred to, 263

INDEX.

539

Edward VI. referred to, 21 n.
Edwards (Jon.) Works, 112, 198 n. 199,
500 n.
Egotism described, 90, 428
Elizabeth "(Queen) referred to, 14
Eloquence, natural, 210
Empires, four, Daniel's prophecy of, 521 u.
End of God in his Works, 198, 199
Enemies, compassion for, 385, 386
 forgiveness of, 298, 299, 404 — 406
Enmity to the Gospel, 384, 385, 480, 481,
498,499
Envy described, 169, 366, 376, 429
Equality in the Divine dispensations, 335,
336,483,484
Erasmus quoted, 13 n. 55 n.
Este quoted, 86 n. 356 n.
Euripides referred to, Pref. iii. n.
Eusebius referred to, Pref. iv. 12 n. 44 n
215 n.
Evil company, danger of, 43, 44, 75, 76
145, 146, 153, 154, 368, 495
Excitement to sin, 5—7, 16 — 18
Experimental religion, 210, 211, 384
Extravagance described, 323, 474
Eyes of God, 54, 175, 176, 180
 importance of keeping, 48, 58
 seeing, 289

Face, hardened, 330, 331
Faintness, encouragement under. 380 — 382
Faith, nature of, 99, 353
 connected with fear, 460, 461
 happiness of, 198, 208, 298 "328,
497,498, 504,505
 prospects of, 487, 488
 trials of, 315
parental, 233, 289, 341 , 342, 524

Faithful man, rarity of, 285, 464
 wife, blessing of, 527
Faithfulness of God, 81, 341, 342
Family religion, 286
 trials of, 233
 ungodliness, evil of, 113, 151, 486,
487
Favor of God, blessing of, 116, 205
 man, 142, 205
Fear of God, blessing of, 3, 4, 23, 24, 67,
77, 94, 95, 166, 167, 194, 195, 274, 275,
337, 366, 367, 386
 God's word, 141
 man, 495—498
 godly, 460, 461
 of wicked, 93, 447
Feather's Tavern Association, 357 n.
Feet, keeping of, 48, 49, 269
Filial obligation, 4, 5, 368, 369, 371
Flattery, evil of, 89, 296, 425, 475, 476
Flavel quoted, 47, 57 n. 91, 341, 405 n.
410 444 497
Fool, mischief of, 92, 415, 416
 pleasure, 92, 263, 264
 punishment of, 39 84, 279, 516,
517

Fool, shame of it, 415
 treatment of, 414, 480
 uselessness of, 415

 way of, 123, 155, 160, 161, 175,
176, 183, 186, 229, 481, 482

¦ wrath of, 124, 225, 226, 429
Foolish child, evil of, 436
Foolishness, natural, 349, 350
Forbearance, 225, 265
Forgiveness, 86, 404 — 406
Foster quoted, 156 n.
Foundation of the righteous, 93, 94. See
Perseverance.
Foxe quoted, 12 n. 33 n. 65 n. 126, 181 n.
230 n. 248 n. 369 n. 381 n. 478 n. 530 n.
Franke quoted, Pref. vii. 451 n.
French and Skinner's Comment, 129 n.
155 n. 185 n. 387 n.
Fretfulness rebuked, 366, 376, 377, 386
Fretting heart, 259, 260
Friendship, 230, 231, 255, 256,430,434,
435
 Divine, 230, 231, 256, 257, 436
Frowardness, 232, 233, 312, 338
Fuller, A. quoted, 414
 T. quoted, 22 n.
Furnace of trial, 220, 221, 443
Future life, knowledge of, in Old Testa
ment, 171 n. 318 n. G
Galen referred to, 289 n.
Gehazi referred to, 107, 294
Geier, 32 n. 49 n. 62, 64, 71 n. 86 n.
117 n. 137 n. 168, 200 n. 252, 282, 338
n. 343, 356 n. 374 n. 378 n. 387 n. 477
n. 489 n.
Gibbon referred to, 426, 427
Gifts, corruption of, 224, 235, 316
use of, 249, 250
Gill, Dr. 199 n. 231 n.
Gilly's Protestant Forefathers, 357 n.
Gilpin, Bernard, life of, 467 n.
Glass quoted, 8 n. 80 n. 372 n.
Glory of God, 198, 199, 393
of Saints, 162

God, Government of, 202, 203, 304, 416,
417 Omniscience of, 175, 176, 180, 181

Godliness, blessing of, to the family, 150
 State, 102, 456, 457
Good, real, what it is, 534, 535
 — man, described, 116
 Dr. quoted, Pref. v.vi.132 n. 238
n. 318 n. 393 n. 523 n.
Goode, Rev. F. quoted, 127 n.
Gospel, comfort of, 129, 130, 383, 384, 409
 invitations of, 7 — 9, 64, 65, 75, 452
satisfaction of, 442, 443

Graham, Life of Miss, Pref. vii. viii. 504
Grave, insatiable, 442, 513
Graves on Pentateuch referred to, 318 n
Greenhill on Ezekiel quoted, 368
Gregory Nazianzen, 224 n.
Greyhound described, 521
Grotius referred to, Pref. iii. n

540

INDEX.

Guyse, Dr. referred to, Pref. vii. n.
Gurnal quoted, 62

Hale, Sir M. referred to, 60, 183, 235
 Bishop, quoted, Pref. iv. 8, 15, 27,
75 n. 82, 85 n. 113, 133, 137, 155, 156,
169, 199, 209, 214 n. 218, 221, 230, 232
n. 235, 238, 240, 249, 254,261, 262, 267,
270, 271, 277, 279, 280, 294, 295, 302,
304, 310 n. 311 n. 327, 338, 359, 365,
368, 374 n. 377, 381, 383, 393, 396 n.
400, 405, 415, 416, 422, 424, 443, 448 n.
450, 469, 522, 523
Happiness of the ways of religion, Pref.
xi. 28—31, 95, 156, 157, 181, 193, 194,
233—235, 317, 319, 323, 324, 325, 326,
352, 477, 534
Harmer's Observations, 205 n.
Harvest, importance of gathering in, 82,
83,148
Hasting to be rich, 297, 310, 311, 464, 465.
466
Hasty spirit. 168, 169, 216, 246, 247,257,
258, 264, 310, 311, 395, 396, 491
Hatred, sin of, 86, 89, 423
 of God, 74
Hawkes, Mrs. Life of, Pref. vii. 177 n.
231 n.
 Thomas, Life of, 65 n.
Health, religion conducive to, 23, 24, 1 69
Hearing, the grand means of instruction,
2,3
 caution respecting, 277 — 279
Hearing ear, 289, 290
Heart, danger of trusting, 469, 470
 deceitfulness, 284, 285
 depth of, 284
.  hardness of, 462
 wholly to be given to God, 371 — 373
Heathen, state of, 490
He-Goat described, 521
Henry, (Matthew) quoted. Pref. iv. n. ix.

36, 58, 71, 74, 82, 122, 126, 156, 165, 226.
¦¦" n. 343, "
390, 422, 479, 483, 533

241, 243 n. 319, 322

356, 364,

- (Philip) quoted, 216 n. 436 n.
VIII. referred to, 462 n.

Herbert, George, referred to, 375 n.
Heresy, 159,, 160, 504
Hervey's Theron and Aspasio, 63 u.
Hezekiah's Labors, 392
Hildersham quoted, 497
Hoary head, 215, 216, 304, 305
Hobbes referred to, 386
Holden's Commentary quoted. Pref. v. n. 17
n. 61 n. 71 n. 72 n. 88 n. 121 n. 164 n.
197 n. 401 n. 439, 446 n. 468 n. 477 n.
513 n. 521 n.
Homer referred to, 265 n. 375 n. 406 n.
425, 452 n. 502 n. 514 n. 518 n. 521 n.
525 n 530 n.
Homilies quoted, 267, 313, 322 n.
Honey, sweetness of, 383, 384, 400
Hooker quoted, 32 n. 322 n. 387 n. 392,
473 n. 530, 531 n.

Hooper Bp. 12 n. 230 n.
Hope of the righteous, 95, 96, 140, 170
171
Hopkins, Bp. quoted, 29, 177, 179, 310,
400 n. 486
Horace, 28 n. 54 n. 103 n. 218 n. 245 n.
296 n. 340 n. 375 n. 426 n. 429 n. 431 n.
434 n. 439 n. 442 n. 462 n. 508 n. 513 n.
525 n.
Home, Bp. 526, 528, 530, 531
 Hartwell, Introduct., Pref. ix. n. 444
n. 505 n.
Horseleach described, 51 3
Horseley, Bp. quoted, 77 n.
Hottinger referred to, Pref. iv. n.
Howard referred to, 315 n.
Howe quoted, 39, 229, 436
Howels, Rev. W. 231,494
Human nature, the same, 441 , 442
Humanity inculcated, 120, 121
Humility, 38, 99, 100, 137, 194, 195, 245,
246, 337, 410, 451, 494, 500, 501
Hunger, soul, appetite of, 73, 74, 431
Hypocrisy, 89, 101, 102, 284, 285, 287,
288, 302, 303, 308, 423, 424, 430, 431,
438, 455

Idleness, evil of, 61, 62, 164, 165
Impatience, evil of, 258
Imprudence. See Suretyship.
Inability, moral, 289, 290, 310
Inconsistent profession, 129, 130
Independence, Christian, 343
 proud, 387
Indulgence, carnal, danger of, 400, 410
Industry, blessing of, 139, 148, 152, 445,
446, 463, 464, 529, 532, 533
spiritual, 134, 135, 213, 214, 327,

328
Infallibility of the Pope, 204 n.
Infidelity, 353
Ingratitude, 227
Inheritance of fathers, 267
 vanity, 113, 161, 162, 297
 the wise, 39, 69, 70, 147, 148
 a wise servant, 219, 220
Injustice, 228, 237, 241, 246, 247, 297, 388,
465, 466
Instruction, bliss, and danger of despising,
4,51,53,144, 194,361,362
 importance of receiving, 15, 42, 65,
66, 72, 73, 89, 115, 141, 362, 363
 of fools, 209, 210
 value of practical, 4, 40, 44, 46, 47,
57, 132, 133, 273
Integrity, moral, value of, 100, 257, 285,
286
Interpretation of the Book of Proverbs.
Pref.
 false, 515 n. 527 n.
Invitations, deceitful, 361
 of the Gospel, 7—9, 75, 361

Jacob's history, 294

INDEX.

541

Jamieson's Vindication of the Deitv of
Christ, 72 n.
Jermin, Dr. Commentary quoted, 7 n 99
146, 266, 305, 374 n. 428, 473, 474 533 '
Jerome, Pref. 13 n. 41 n. 87 n. 118 n
196 n.
Jewel, Bp. 489
Jewish Disabilities referred to, 173
Jews, Scottish Mission, 98 n.
Job's History, 5, 322 n. 380, 414
John. A charge to the young m n.
Johnson's, Dr. Dictionary pref
Jones, Rev. W. 122 n. '
Joseph's History, 4, 5, 218, 301, 408
Jowett's Christian Visitor, 376 n.
Judgment, day of, 303
 right of private, 278
 respect in, 228
 right of despising, 279
 want of, 450, 451
Junius, 200 n.
Just, blessings on, 83
Justice, 308, 477, 478
Justin Martyr, 264 n.
Juvenal, 43 n. 163 n. 215 n. 265 n. 298 n.
361 n. 380 n. 442 n. 464 n.
K
Katharine of Arragon, 529 n.
Keeping, Christian, importance of, 47—49,
133,325,326
Kennicott, Dr. 253 n. 414 n.
King, favor of, 265
 fear of, 386, 387
 honor of, 168
 power of, 203, 204, 281, 282, 521
 responsibility of, 168
 wrath of, 265
 godly, 302, 303, 304, 394, 474, 475,
484
 manual for, 203, 204
 power of God over, 306, 307
Kjngis duty to search, 394
Kirby's Entomology, 54 n. 520
Knowledge, concealment of, 128
 despised, 4, 1 78
 importance of, 101, 102, 174, 175.
249, 257, 258, 292, 293
 laying up, 87

Labor, 88, 164. 165,213,529
Landmarks, removal of, 356, 357, 362
 sacredness of, 356
Lathbury's, Rev. T. Tracts, 357 n.
Latimer, Bp. 83
Lavater's Comment, Pref 2 n. 59 n. 127,
146, 166 n. 223 n. 331, 374 n. 387 n.
502 n. 516 n'.
Lawson's Comment, 74, 116, 217, 235,351,
354, 375, 402, 470
Leigh's Critica Sacra. 43 n. 55 n. 181 n.
Leighton, Abp. 13 n. 32, 66 n. 100, 129,
154, 157, 176, 183, 221, 238, 242, 275,
282, 332, 373, 422, 424, 430, 435, 460,
499

Lemuel, King, 523, 524 n.
Liberality, 24, 110, 111, 344, 470, 471
Life, long, blessing of, 19, 20, 29, 77, 94,
95
 of the Gospel, 131, 132, 188, 189,
337
Lion, image of Christian boldness, 447, 521
ruler, 265, 282, 462

Lips, righteous, 86, 90, 91, 97, 98, 123, 126,
178, 203, 204, 209, 211, 345, 346. See
Mouth, Tongue
ungodly, 122, 123, 164, 165

Liturgy, 4, 11, 36, 109, 133, 189, 196, 359,
404 n. 416, 462, 507 n.
Livy, 217 n. 264 n.
Locke, 121, 503
Locusts, description of, 519, 520
Louis IX, 223 n.
Longinus, 361 n.
Lot, history of, 466
use of, 218, 219. 251

Love, spirit of, 86, 219, '224, 225
Lowth, Bp. Pref. 75 n. 80 n. 96 n. 108 n
303 n. 306 n. 332 n. 397 n. 474 n. 498 n.
520 n.
Loyalty, 387.
Lust, danger of, 49-51, 52, 53, 58, 62, 78,
79

 means of resisting, 50, 51, 59, 60,
62—65, 374
Luther, 13 n. 34, 150, 188 n. 205, 252. 344,
360, 447, 489 n.
LXX. Pref. i. n, 45 n. 49 n. 70 n. 104 n.
110 n. 114 n. 117 n. 149 n. 214 n. 253 n.
254 n. 257 n. 297 n. 405 n. 406 n. 415 n.
452 n. 476 n. 479 n. 490 n. 515 n. 529 n.
Lying, evil of, 126, 127, 135, 223, 261,262,
425
 listening to, 221, 483
Lyra, 33 n.
LyttJeton on St. Paul, 410 n.
M
Mc Cheyne's Life, 518
Mc Crie's Reformation in Spain, 191
Macknight, 38 n.
Magee. Abp. quoted, 332
Magistracy, 10
Magna Charta, 475
Marton, quoted, 130, 429
Marriage, ordinance of, 117
 blessing of, 331
 dishonored, 17, 18
 indissoluble, 17, 184, 322 n.
 responsibility of, 151, 407, 408, 517,
533
Martial, 519 n.
Martyn, Rev. H. 70, 183, 378, 430 u. 443
n.493
Martyr, Peter, quoted, 13 n.
Maynooth Grant, 173 n.
Meddling spirit, evil of, 242, 387, 420, 421.
Mede, 18 n. 47, 48, 52 n. 58 n. 506 n. 508 n.
Meditation, Pref.
Merander, 464 n.
Mercy, reward of, 106

542

INDEX.

Michaelis, Pref. ii. 10 n. 199 n. 200 ...
413 n.
Middle path, 69
Middleton, Bp. 71 n.
Milner, 215 n.
Milton, 58 n.
Minister, Christian, not to be flattered, 476
 warned by, 483
Ministry, Christian, 3, 5, 26, 91, 98, 111,
143, 144, 166, 366, 383, 388, 389, 416,
443 n. 525
Mischief, love of, 84, 92, 421, 422
Mistress, godly, 529, 530
Mocking sin, 155
Mopsuest, Theodore, Pref.
Mother honored, 4, 524
Mouth of the righteous, 85, 133
 wicked, 87, 101, 119, 151, 152. 175,
192,241,242. See Lips— Tongue
Muffett's Commentary, 136, 215, 253, 286
Murder, sin of, 462, 463N
Name, good, value of, 333, 334
Napoleon, 297, 343
National judgment, 448
 sins, 173, 448
Nichols's Commentary, 53 n.

Obedience, christian, 268, 269
 to parents, 4, 5, 176, 177
Olney Hymns, 93, 256
Oppression,Order, Christian, 154, 155, 434
Ordinance, love of, 73, 74
Original corruption. See Corruption.
Ovid, 78 n. 149 n. 215 n. 224 n. 230 ...
234 n. 356 n. 391 n. 395 n. 525 n.
Owen, Dr. 9 n. 22, 210, 504

Paley, 353
Parents addressed, 18, 19, 113, 184, 286,
454, 523, 524
 anxiety, 365. See Children
 comforts, 186, 371. See Children
 confidence, 233, 286, 289, 341, 342
 rebellion against, 296, 297, 509, 510,
513, 514
• sorrows. See Children

Parental instruction. See Instruction
Parkhurst, 51 n. 181 n: 203 n. 218 n. 318
n, 409 n. 413 n. 415 n. 444 n. 446 n
519 n. 529 n.
Parr, Queen Catharine, 529 n.
Patrick, Bp. 3, 18 n. 25, 57 n. 150, 153,
201 , 205, 206, 214, 224, 230, 262, 294,
302, 310 n. 331, 356 ... 385, 415, 474 n.
477 n. 487, 532
Paulinus, 466
Paxton's illustrations. 9 n. 205 n. 250 n.
413 n. 447 n. 462, 519, 529 n.
Peace, 20, 201
 men of, 127
Persecution, 201, 240, 480, 481

Perseverance of saints, 384, 385
Persius, 327 n. 340 n. 391 n.
Peter, 461,469
Philip of Macedon, 224 n. 524 n.
Pilkington, Bp. 83, 533
Pindar, 447 n.
Plato, 2 n. 172 n. 177 n.
Pliny, 13 n.
Plumptre's Mies, letters, 476 n.
Plutarch, 190 n. 217 n. 287 n. 467 n.
Polhill, 219, 300
Polycarp, 215
Pool, 36, 56 n. 71 n. 283, 329, 387, 412,
429, 521 n.
Poor, hardness to, 254, 255, 315, 316
 kindness to, 169, 170, 270, 271,
470, 471
 neglect of, 163, 261, 262
 godly, 257, 452, 453, 456
Popes, infallibility of, 204 n.
 quoted, 520 n.
Popery, endowment of, 173 n.
 evil of, 309
Poverty, advantages of, 137, 202, 257, 261
 trials of, 87, 88, 163, 222
Practical religion, importance of, 308, 309
Praise, danger of, 443, 444
 importance of renouncing, 428, 532
 value of, 427, 428
Prating spirit, 84
Prayer, importance of, 13
 privilege, 179, 192, 193
 spirit of, 196
Preaching, value of, 489
Preparation of heart, 196, 197
Pride, 38, 67, 100, 101. 120, 128, 136, 137,
138, 139, 189, 199, 200, 207, 245, 246,
309, 451, 468, 469, 493, 494, 495, 511,
512
Progress, Christian, 44, 45
Promises of God, faithful, 341
Prosperity, snares of, 11
Proverbs, description of, Pref. i.
 canonical authority of, Pref.
 interpretation, rule of, Pref.
 false, Pref. 515 n.
 rule of life. Pref.
 time of writing. Pref.
Proverbial teaching, Pref. i.
Providence, 267, 300, 301, 315, 332, 346,
483. 484
Prudence, 53, 54, 66, 76, 128, 142, 143,
154, 155, 160, 161, 162, 209, 267, 336,
337,388,389,423,437,519
Punishment, capital, 432, 463
Purity of heart, 345, 346
Q
Queen, prayer for, 204, 448, 449
R
Ramble, 245, 396
Ransom, wicked, a ransom, 100, 101, 320
321
Rebellion, 225, 226
Rebuke, 237

INDEX.

543

Refiner's furnace, 394, 443
Reformation, blessing of, 307
Reformers, 392
 Bible, 32, 36, 43, 45, 66, 71, 97,
134, 445, 498
Reproof, 76, 77, 89, 181, 187, 188, 194,
225, 276,277, 396, 397, 472, 473
Respect of persons. See Injustice.
Retirement, blessing of, 239
Retributive justice, 104, 277, 455
Revenge, evil of, 298, 299
Reynolds, Bp. 10, 66, 96, 97, 109, 184, 196,
208, 210, 222, 245, 257, 261, 303, 310,
327, 455
Richard III. 297
Richardson, Dr. 61 n.
Riches, crown of, 165, 166
 danger of, 87, 88, 106, 359, 360
 not to be envied, 456
Richmond's (Rev. L.) Life, 436
Ridley, Bp. 83, 91 n. 126, 381 n. 478 n.
Righteous, honor of, 130, 131, 138
 perseverance of, 113, 117, 122, 384,
385 n.
 reward of, 106, 107, 114, 115
¦  security of, 244, 245
Righteousness, 80,81, 100, 101, 136
 of gospel, 131, 132
 national blessing, 172
Rod, discipline of, 86, 87. See Chastening.
Rogers, John, 33 n.
Rome referred to, 356, 357
Ruined child, 485
Rulers, bad, 448, 449, 462, 471, 485
 good, 484, 485. See King.
Russell, Dr.
Ruth, History of, 267
Rutherford, 182 S
Sabbath, honor of, 172
Sallust, 428 n.
Samson's History, 64 n. 374 n.
Sanderson, Bp. 199 n. 201, 202, 222 n. 243,
250 n. 291, 334, 354, 359, 382, 419, 449
n. 478
Satisfaction, godly, 149,150,158,159,442,443
Schism, 56, 57, 433, 434
Schleusner, 405 n.
Schultens, 47, 50 n. 59 n. 63 n. 80 n. 88 n.
91, 117 n. 132 n. 169 n. 184 n. 200 n.
207 n. 282 n. 338 n. 339 n. 378 n. 382 n.
486 n.
Scipio, 217 n.
Scorner, 76, 153, 181, 276, 277, 279, 280,
314, 326, 345, 379, 380, 422
Scott, 17 n. 18 n. 57 n. 68 n. 69, 72, 74 n.
88 n. 103, 110, 129, 139, 151, 164, 166 n.
193, 194, 199 n. 204 n. 208, 218, 224 n.
231 n. 245, 264 n. 286 n. 310 ... 349,
352, 356 n. 374, 385 n. 404, 410 ... 415,
424, 438 n. 462, 492, 497, 502 n.
Scott's continuation of Milner, 188 n.
Scriptures, faithful blessing of, 346, 347
 favoritism in, 503, 504.
 importance of the whole, 504
 purity of 503

Scriptures sufficient, 505
Security of the ways of God, 30, 31, 33, 34
Secrets discovered, 396
Seducer, 515
Selfishness, 111, 163, 261, 315, 316, 350.
351,470,471
Self-deception, 157, 158, 197,198,212,213,
307—309, 454, 455, 510, 511
Self-justifying, 250, 251, 457, 458, 523
Self-righteousness, 431
Selling the truth, 370, 371
Seneca, 23 n. 54, 174 n. 217 n. 261 n. 359,
440 n.
Serle's Hone Solitariae, 450
Serpent described, 514
Servant, diligent, 440
 faithful, 143, 144, 398, 440, 441
 indulged, 492
 ruling, 263, 264, 492, 516
 unfaithful, 94
 unruly, 490, 491
 wise, 173, 219, 220
Service of God, 146, 147, 173, 440, 441
Severus, speech of senate to, 102 n.
Seymour, Jane, alluded to, 517
Shaw, Dr. his travels, 519 n.
Ship in the sea described, 514, 515
Simeon, Rev. C, quoted, 443 n.
Simple described, 11, 159, 160, 337, 437
Sinr, energy of, 214, 215, 221
 enticements of, 5, 6
 guilt of, 155
 hateful ness of, 145
 infatuation of, 7, 106, 107, 116, 117
 misery of, 142, 146
Sleep, 290, 291
Sloth, evil of. See Sluggard.
 rules against, 55, 279
Sluggard, 54, 55, 94, 185, 186, 243, 244,
267, 268, 275, 276, 283, 327, 328, 347,
348,390,391,419,420
Smith's (H.) sermons, 51
Snow, 398
Soame's Anglo-Saxon church, 357 n.
Socrates quoted, 322 n. 333 n. 366 n. 501 n.
Solomon's history, 1, 40, 469
Solon quoted, 361 n. 509
Son, foolish and wise contrasted, 80, 186,
233, 453, 454
Sophocles, 228 n.
Sorrow, 181, 182, 183, 234, 247, 248
South's Dr. sermons, Pref. vii. 30, 3j n.
62, 162, 218 n. 390 n. 405, 423 n. 467
South Sea, mission of, 172 n.
Sovereignty of God, 202, 203, 211, 237, 300
Spirit, importance of rule over, 216, 217, 41 1
Spider described, 520
Sport, mischievous, 85, 92, 421, 422
Stedfastness, 434
Strange woman, 17, 18, 49, 50, 348, 374
Strength of God's ways, 96, 97
Strickland's, Miss, Queens of England, 13
n. 529 n.
Strife, evil of, 86, 139, 184, 185, 214-227,
228, 232, 395, 396, 468, 493
 appeasing, 185
Strigelius, 252

544

INDEX.

Substance of the gospel, 70
Suretiship, 53, 54, 104, 105, 231, 293, 355,
356, 437, 438
 of Christ, 54, 105, 198, 231
Sweetness of the ways of God, 211, 212.
See Happiness.
 of the word of God, 383, 384
Swinnock quoted, 122,140,262,286,310,365
Sympathy, Christian, 161
 of Christ. See Christ.

Tacitus quoted, 251 n.
Talebearer, 103, 242. 243, 295, 296, 422, 423
Taylor, Bp. 20, 37 n. 41 n. 171, 296, 309 n.
324 n. 325 n. 451 n.
Taylor, Dr. Rowland, 369 n.
Teaching, false, warning against, 278
Temptation, 5—7, 43, 44, 50, 58—60, 61—63
 warning against, 63, 64, 524
Thief not excused, 59
—  partner of, 495
Thomas a Kempis, 498
Thompson referred to, 276
Thoughtless addressed, 1, 263
Thoughts, sinful, 190, 379, 380, 522
Thucydides referred to, Pref. iii.
Tillotson, Abp. 53
To-morrow, boasting of. See Boasting.
Tongue, blessing of, 135, 176, 340. See
Lips — Mouth.
 evil of, 125, 126, 133, 134, 252, 253
 wisdom of, 97, 98, 125, 126, 397
Tracts for Times, 393 n. 489 n.
Tradition, 65, 354, 356, 357, 505
Trapp's Commentary, 28, 59, 118 n. 181,
195, 304
Treasure, durable, 70, 177
 — of wickedness, 22, 80
Tremellius, 200 n.
Trinity, experimental apprehension of, 211
Trust in God, 21
 happiness of. See Faith.
Truth, perpetuity of, 126
Tyndal quoted, 462 n. U
Understanding, a well-spring, 209, 210
Unfaithfulness, 402, 403
Unity of the Church, 252, 520
Unsettled professor, 258, 432—434
Uprightness, 84, 85, 98, 99, 108, 149, 150,
206, 463, 464, 465
Usher, Abp. 179 V
Vain-glory, 410, 411
Valentinian, 217
Vanity, fruit of sin, 63
Vico, Marquis of, 191
Victory, Christian, 174. 216,217,225,227,228
Virgil. 43 n. 54 n. 247 n. "268 n. 340 n. 367
n. 397 n. 408 n. 434 n. 479 n. 502 n. 514
n. 518 n. 529 n.
Voltaire referred to, 200, 347 n.
Vulgate, 49 n.

W
War, advice for, 294, 295
 spiritual, 295
Warburton, Bp. 171 n.
Wardlaw, Dr. Pref. v.
Warnings of the Gospel, 9—12, 472, 473
Wastefulness, 243, 244, 323, 474
Water, refreshment of, 408
Watts, Dr. 45
Wicked, course of, 178, 179, 309, 310
 destruction of, 9, 10, 46, 93, 94, 95,
96—98, 106, 107
 energy of, 5, 6, 42, 43, 122, 313,
314, 376, 377
• enmity of, 240

 responsibility of, 7— 10, 198, 199, 310
sacrifice of, 1t8, 179, 328, 329
• thoughts, 118

 words, 118, 119
 worthlessness, 91 .
Widow, God of, 189
Wife, blessing of, 105, 117, 118, 150, 267,
526—532
 contentious, 118, 266. See Brawl-
ling Woman.
 unfaithful, 17, 18
— responsibility of choice. See Mar
riage.
Will, liberty of, 300
William I. his Queen, 529 n.
Wilson, Bp. (Sodor and Man,) 406, 469
Wine, evil of, 281
Wisdom, personal, Christ, 7, 8 n. 64 n.
70—75
 call of, 7—11, 64—66, 72—76
 attribute of, 32
 heavenly, 14—16, 39, 41, 65, 66,
90, 113, 114, 119, 120. 125, 126, 171. 174,
175, 206, 208, 235, 236, 240, 241,263,
325, 377, 378
 rules for study of, 12—14, 60, 61
Wise men, value of, 479
Witness, faithful, 152, 329, 320
 false, 152, 166, 261,262,263,279,
329, 389, 390, 401, 402
Witsius Witsi, 514 n.
Wolsey referred to, 395
Woma'n,gracious,105,106,117,118,526— 533
 strange. See Strange.
Wounded spirit, 247, 248
Wrath of the fool. See Fool.
king, 265

Wrath of God, 265

Young quoted, 131, 290
addressed, 17, 19, 69, 72, 73, 249,

269, 277, 278, 436, 453, 454, 468, 474
 Proverbs. Book for, Pref. 2, 348
 snares for, 1 6, 77
 teachers of, addressed, 18, 19, 84
Christian, word to, 42, 84, 154

Youth, advantages of, 69, 304, 305
Z
Zealand, New, Mission of, 172 n.