EXPOSITION

 

                                      OF THE

 

         BOOK OF PROVERBS.

 

 

 

 

                                               BY THE LATE

 

      REV. GEORGE LAWSON, D. D.

 

              PROFESSOR OF DIVINITY TO THE ASSOCIATE SYNOD,

                                                   SELKIRK.

 

 

 

                                           IN TWO VOLUMES.

 

 

 

 

 

 

 

                                                       VOL. I.

                                                EDINBURGH:

                                                 PRINTED for

                       DAVID BROWN, NO. 6. ST ANDREW'S STREET,

            1 W. OLIPHIANT, AND F. PILLANS, EDINBURGH; M. OGLE,

                        GLASGOW; OGLE, DUNCAN & CO. AND

                                            J. NISBET, LONDON.

                                                             1821.

 

 

 

                 ADVERTISEMENT.

 

DURING his life-time, the Author of the

following Lectures had been frequently so-

licited by some of his earliest and most es-

teemed friends in the ministry to publish

them. For some time before his death, he

had entertained serious thoughts of comply-

ing with their solicitations. It has been

judged, by the surviving members of his

family, not improper to carry into effect what

they knew to have been his intention.

            A desire, which it is presumed will appear

natural and proper, to follow out his design,

and thus to gratify the friends in conse-

quence of whose request this design was ori-

ginally formed, led to the selection of DR

LAWSON'S Lectures on the Proverbs from

the Discourses on many books of Scripture

which are found among his writings.

            While it is probable that these Discourses

will be judged not altogether free from the

                               (vi )

 

defects incident to posthumous publications,

it is at the same time hoped that they will

be found to exhibit the same characteristic

qualities which have secured for his other

Expository Writings the approbation of the

Public.

            At the suggestion of some valued friends,

the present mode of publication was adopted;

and much gratitude is due to the ministers

and others, whose exertions have promoted

its success.

            It would have been the earnest prayer of

the Author had he been still alive, and it is

the prayer of his surviving relatives, who

have sent the Work to the Press, that the

Work may be rendered instrumental in ad-

vancing the best interests of mankind.

 

          EXPOSITION

 

      OF THE

 

   BOOK OF PROVERBS.

 

 

Of Augustus Caesar it is said, that when he read the

works of men of learning and genius, he used to ex-

tract such precepts as might prove useful to him in his

government. This part of his conduct manifested wis-

dom; the precepts thus collected, served to assist him

and his ministers in managing the affairs of the em-

pire. But the necessity of our imitating this part of

his conduct, has been in a great measure superseded

by that Spirit of truth, under whose guidance Solomon

wrote his Proverbs, and transmitted them to future

ages for their instruction in righteousness. In this

little book there appears more wisdom than in the

combined monuments of Greek and Roman learning.

The wisest of men wrote it, and his object is to make

us wise:—But a greater than Solomon is here, for

Wisdom speaks in her own person.

The first nine chapters are a preface to the book.

In it Solomon recommends to our study, that wisdom

which he designs to teach, and insists on some of her

most useful precepts.

VOL. I.            A

 

2          EXPOSITION OF THE         [CHAP. I.

 

CHAPTER I

 

In this chapter, Solomon gives us an account of the 

writer, and the design, of this book; recommends the

fear of the Lord, a dutiful regard to the instructions

of parents, and diligence in guarding against the temp-

tations of bad company, as principal parts of wisdom.

It is concluded with an earnest call to the unwise to

learn wisdom.

Let us hear, first, what Solomon has to say, for re-

commending this much neglected book to our at-

tention.

Verse 1. The Proverbs of Solomon, the son of David,

King of Israel.

This book consists of proverbs, which are wise, and

short sayings of great use to direct us in the conduct

of life. Proverbs were much valued in ancient times.

But no proverbs deserve so much esteem and attention

as these, for they are the proverbs of Solomon, another

name almost for wisdom. In his days he was honoured

like an angel of God, for his understanding. All kings

that heard of him, admired him, and thought them-

selves happy if they could hear some of his wise in-

structions. The Queen of Sheba came from the utter-

most parts of the earth to hear his wisdom; although

she had not heard the one half of what she found to be

true concerning him, yet even these imperfect accounts

were such as to exceed her belief. Did she come so

far, upon uncertain reports, to hear his wisdom? and

shall not we receive with gladness his instructions,

since he is come to us, to be our teacher? We have

no need to cross dangerous seas, and travel into distant

CHAP I.]         BOOK OF PROVERBS.                3

 

countries, to hear the lectures of this divine teacher,—

he cries to us in our streets, he talks with us in our

closets. He died some thousands of years ago, but he

yet speaks.

Though Solomon had been the son of an Ahas, or

of some poor herdsman, his wisdom would have en-

titled him to our respect. But this wisest of men was

the son of the best of men. He that was raised on

high,—the anointed of the God of Jacob,—the man

after God's own heart,—was his father. This wise son

enjoyed all the advantages to be expected from the in-

structions and the example, the prayers and the bless-

ings, of so good a father. Solomon was a prophet,

and the son of a prophet,—he was the son of the best

of kings; and of the many Sons whom God had given

to David, he was chosen to fill his father's throne.

Great men are not always wise, and except from

their own subjects, the words of kings are seldom en-

titled to more regard than those of other men. But it

was in Israel, where God was well known, that Solo-

mon was king; and he was advanced to that dignity,

because he was the worthiest of it in the kingdom.

These words are the instructions of that king, who

excelled in wisdom and grandeur all the kings of the

earth. This great prince is our teacher; but not he

alone,—the only wise God here condescends to become

our instructor;—he, then, who disregards this book,

despises a greater than Solomon.

This book is the work of a noble writer, and truly it

was written with a noble design-

Ver. 2. To know wisdom and instruction, to perceive

the words of understanding—

To give us the knowledge of wisdom, and that in-

struction by which knowledge is conveyed into our

minds; for man is born without wisdom, and without

instruction must continue foolish all his days.

4          EXPOSITION OF THE         [CHAP. I.

 

The words of understanding are the instruction of

wisdom, and this book will lead the simple and inex-

perienced to perceive these words. But what sort of

wisdom is it that Solomon means to teach in this book?

The best kind of wisdom-

Ver. 3. To receive the instruction of wisdom; justice,

and judgment, and equity.

The careful reader of this book will receive the in-

structions of that wisdom which directs men to prac-

tise justice, regulated by discretion, and tempered by

moderation and mercy. It teaches us our duty to God

and man, and leads us in every good path. Solomon

could have given us lectures on Astronomy and Poe-

try, on the nature of birds and beasts, and every

thing that attracts the curiosity of men; but as the

wisdom of the prudent is to understand his way, he is

directed by the Spirit of God to give us in this book

the instructions of divine and moral wisdom, to remain

for the use of men till the latest posterity.

They thought themselves happy that were admitted

to hear the discourses of this great philosopher, while

he lived among men. But the best of his instructions

are left on record for our benefit. The best knowledge

is the knowledge of God, and of Christ, who is his re-

presenting image to men, and holiness, which is the

image of God in men. The most necessary truths are

first to be learned, and these are clearly represented in

this little book.

But who are the persons that may receive benefit

from it? This you may learn from the next verse-

Ver. 4. To give subtilty to the simple, to the young

man knowledge and discretion.

Plato wrote on the door of his Academy, "Let no

man unskilled in Geometry come hither." Solomon

writes the very reverse on the door of his school:

"Let the simple man who is easily deceived come

CHAP. I.]          BOOK OF PROVERBS.                5

 

hither, and he shall learn that subtilty which is neces-

sary to preserve him from the snares of the destroyer,

and is yet fully consistent with integrity. Let the

young and inexperienced come and learn knowledge

and discretion."

Which of us does not, need subtilty to preserve us

from the wiles of the great deceiver and his agents?

This book not only teaches, but gives subtilty to the

simple. When its truth enters into the soul, and

takes possession of the heart through the grace of the

Spirit who dictates the Scriptures, and makes use of

them as his instrument of illumination, then the simple

are made wise, and the hearts of the rash understand

knowledge.

It were our happiness if we understood our own

simplicity, that we might thankfully receive the in-

structions of wisdom, and fervently pray for the Spirit

of God to open our ears and seal our instructions. If

any man would be wise in this world, let him become

a fool, that he may be wise.

Persons to whom books are dedicated, may be ex-

pected to give them a careful perusal. Solomon dedi-

cates this book to the young, as well as to the simple.

He knew that young people stand in great need of ad-

vice and direction, and earnestly desired to do them

good; and could they be persuaded to accept of Solo-

mon as their teacher, he will speak to them with the

kindness of a father, and communicate to them know-

ledge and discretion.

But is this book of no use but to the unwise and the

untaught?—It is of great use to the wise also; and if

men are truly wise, they will value it above much fine

gold, and by the diligent use of it, will greatly im-

prove in wisdom.

Ver. 5. A wise man will hear, and will increase learn-

 

6                  EXPOSITION OF THE             [CHAP. I.

 

ing; and a man of understanding shall attain unto wise

counsels.

This book contains wise counsels for directing a man

under every perplexing difficulty in the way of peace

and safety, and enabling him to give the most season-

able and prudent counsels to others.

How precious are wise counsels! and what a treasure

is a wise counsellor to his friends and neighbours! —

This book will also enable a wise man,

Ver. 6. To understand a proverb, and the interpre-

tation thereof; the words if the wise, and their dark

sayings.

The dark sayings of fools and triflers are not worth a

thought; but the dark sayings of the wise are worthy

to be studied till we obtain a complete knowledge of

their meaning; for they are dark at first hearing only,

on account of the sublimity of their views, and the force

of their manner of expression, which contains much

useful instruction in small compass.

Are we old or young, wise or unwise? Here is milk

for babes, and strong meat for those that are of full

age. Here are plain instructions for the ignorant, and

depths of wisdom proper to exercise and enrich the

minds of the most intelligent.

Let us attend, and learn, and practise. It is Solo-

mon the son of David, and king of Israel, that speaks.

He speaks to the simple and inexperienced, and to the

wise. He speaks of the most important points of truth,

and a greater than Solomon is here. Christ spoke by

his Spirit in the prophets, and he still speaks from

heaven to us, He speaks by his word and by his

Spirit. He opens the understandings of men, that they

may understand the Scriptures. Christ is the Word

and the Wisdom of God, and he is made to us wisdom.

Let us depend upon him as our wisdom, that his Spirit

 

CHAP. I.]            BOOK OF PROVERBS.                  7

 

may write in our hearts the things written in this book:

so shall we be the epistle of Christ, written not with

pen and ink, but with the Spirit of the living God,

and our conversations will be living commentaries on

the proverbs of Solomon.

Some of the most necessary parts of wisdom are ex-

plained and enforced from the 7^th to the 17^th verse.

The first of these is, that-

Ver. 7. The fear of the Lord is the beginning of know-

ledge.

The fear of the Lord, so often recommended in this

book, is not that fear which hath torment in it, and is

excluded by love; but that fear which is joined with

faith, and keeps it from degenerating into presumption,

whilst faith keeps fear from sinking into despondency.

It is a lively impression of the excellency of God upon

the soul, whereby a man is disposed to walk before him

unto all pleasing, and to put far away every thing pro-

voking and offensive to the eyes of his glory. It is

therefore justly made to signify the whole of religion

in the heart and life of man.

Great commendations are bestowed on this grace in

Scripture. It makes a chief part in the noble charac-

ters of Abraham and Job, and here Solomon tells us

that it is the beginning, the ground-work, and the com-

prehensive sum of all true knowledge.

He that wants the fear of the Lord does not know

him; and he that knows not God, knows nothing as

he ought to know it. He knows neither his business

in life, nor his happiness. A rational creature without

the fear and knowledge of God, is like a soldier that

never saw a sword, or a lawyer that never read an act

of parliament. But he that knows the Lord so as to

fear him, knows Christ, through whom we see those

glorious perfections that are the object of our reverence.

He knows his duty and happiness, and he is on the

 

8                     EXPOSITION OF THE                [CHAP. I.

 

plain road to the knowledge of every thing necessary to

make the man of God perfect.

Let no man say that this kind of knowledge deserves

not our study, because it is generally despised; it is in-

deed despised, but by whom? The wise man tells us,

—But fools despise wisdom and instruction.

Who would despise a pearl because an idiot would not

give his rattle for it? It is no dishonour to the divine

wisdom to be despised by any man; but it is the utmost

dishonour to any man to despise the wisdom of God.

tie is an unreasonable and foolish man that has not the

faith of Christ and the fear of the Lord*.

The next part of doctrine taught by the wise man,

respects the reverence due to the instructions of parents.

Ver. 8. My son, hear the instruction if thy father,

and forsake not the law of thy mother.

This exhortation speaks to us as unto children;

Solomon is entitled to the authority, and addresses us

with the tenderness of a father. If such, then, be the

affection with which he addresses us, surely we owe

him the reverence of children.   God is our heavenly

Father. All his precepts are the expressions of divine

goodness, and we are unnatural to our Maker if we

forget them.

It is here supposed that parents will instruct their

children. They are monsters rather than parents, who

do not love the fruit of their own bodies. Love will

dispose persons to do all the good they can to the objects

of it; and the best thing that can be done for children,

is to teach them the fear of the Lord. To be careful

about providing the supports of life, or raising portions

for children, without taking care of their souls, is like

taking care of the clothes, and being indifferent

about the body that wears them. "O ye people,”

 

* 2 Thess. iii. 2.

CHAP. I]                BOOK OF PROVERBS.                  9

 

cried an ancient philosopher, "why do ye toil in rais-

ing estates for your children, and neglect to prepare

them by needful instructions for enjoying them?"

Mothers are to instruct their children, as well as

fathers. Solomon gratefully remembered the instruc-

tions he received in his younger years from Bathsheba;

and the last chapter of this book contains the noble

instructions which a wise king had learned from his

mother.

Perhaps the reason why the names of the mothers of

the kings of Judah are recorded along with their cha-

racters is, because the lessons and example of their

mothers had a considerable influence in forming their

behaviour.

Children are required to hear, and reverence, and

obey the instructions of their fathers. Next to the

duties we owe immediately to God, the commandments

require us to obey our parents in the Lord*. He that

despiseth his earthly father, is no doubt a despiser of

the Father of spirits. A proper regard to the wise 

and godly instructions of parents, gives a happy pre-

sage of good behaviour in after life. Vice and ruin, on

the other hand, are the ordinary consequences of irre-

verence to these natural guardians of our tender years.

The sages of heathen antiquity, though themselves

born of women, usually held them in such small re-

spect, that they almost confined to the father precepts

that regarded filial duty. The more enlarged wisdom

of Solomon, however, pleads the cause of the mother

in forcible words. The instructions of a mother are to

be considered by us as a law that we are never to for-

sake. When old, she is still entitled to our respect;

and we are never to leave those good paths into which

her affectionate care has directed our steps.

 

*Exod. xx.

 

10               EXPOSITION OF THE                  [CHAP. I.

 

But what advantage is proposed to us by attending

to the voice of parental admonition?

Ver. 9. For they shall be an ornament of grace unto,

thy head, and chains about thy neck.

Young people are generally fond of fine clothes, and

of ornaments to their bodies; but with regard to this,

Solomon here sets their notions right. Reverence to

parents, a dutiful regard to their instructions, and the

wisdom which is learnt from them, is by far the most

beautiful ornament. It will make the face to shine;

it will be a chain to the neck; it will be a graceful or-

namenl, more beautiful than a crown of gold, to the

head. With such ornaments was our Lord himself ar-

rayed, while he dwelt among us. He was subject to

his parents, though himself their Maker and Saviour*.

Young people are generally disposed to hearken to

advice; but because human nature is in a corrupt state,

they are generally more prone to follow bad advice than

good. Having therefore exhorted them to reverence

and to obey God and their parents, he now proceeds

to warn them against hearkening to the enticing words

of seducers to sin, ver. 10.-19.

Ver. 10. My son, if sinners entice thee, consent thou

not.

Sinners have generally so much of the venom of the

old serpent in them, that they do not wish to go unat-

tended to hell, but desire to make others as much the

children of the devil as themselves. Sinners, after com-

plying with the suggestions of their tempter, generally

proceed from evil to worse, till they become devils

themselves, and aid their master in ruining others.

The young ought to remember, that they will meet

with ill advisers; and if so, how firmly should they

resolve, through the grace of God, to hold on in the

 

*Luke ii. 51, 52.

CHAP. I.]        BOOK OP PROVERBS.      11

 

way of virtue, and to refuse the least compliance with

that advice which causeth to err from the words of

knowledge!

Solomon arms us against these deceivers, by making

us acquainted with their devices.

Ver. 11. If they say, Come with us, let us lay wait

far blood, let us lurk privily for the innocent without

cause.—

These are not the express words of seducers, but a

translation of them into the language of truth. They

will say, ‘Come let us pick the pocket of some cove-

tous miser, who has made himself rich by cunning,

and scraped money together by such cowardly prac-

tices, as cannot expose him to the vengeance of the

law.’ Solomon tells us not the express words of the

tempter, but puts into his mouth such language as

expresses the real meaning and tendency of his solici-

tations. When transgressors varnish over their crimes,

it is our part to pluck of the false covering, and to

represent sin to ourselves in its true colours, and in its

tendency to other iniquities of higher aggravation.

When the drunkard invites us to go to the tavern, and

drink a cheerful glass with him, let his words sound

in our ears as if he had said, ‘Let us go to the tavern,

and there drown our reason, and make ourselves

monsters.’ When another desires us to take a hand

at cards, let us take his meaning to be, ‘Come, let

us rob our friend of his money, without incurring the

pains of law.’

Perhaps those men whom the tempters here spoken

of wish to rob or kill, may be like themselves, strangers

to every good way; but they are innocent in compa-

rison with those pests of society, who plot against their

property or their lives. The treasons of Abner and

Amasa, did not exempt Joab, their murderer, from

the guilt of innocent blood.

12        EXPOSITION OF THE         [CHAP. I.

 

These tempters to iniquity will try to persuade the

inexperienced, that there is no danger of being detected.

Ver. 11. Let us swallow them up alive as the grave,

and whole as those that go down to the pit.

We shall manage matters in such a manner, as that

there cannot be even the possibility of detection. So well

concerted shall our plans be, that the thing will be as

effectually concealed from public view, as those bodies

which are covered by the grave. Vain hopes! can

men flatter themselves that they shall escape the

righteous judgment of God? Even in this life, mur-

derers seldom escape punishment. But what though

men neither see nor suspect? conscience sees, angels

see, the great Avenger of blood sees; the assembled

world shall know their crimes, shall hear their sentence,

and witness their punishment.

The devil told our Lord, that he would give him all

the kingdoms and glories of the world, if he would

comply with his persuasions. The ministers of Satan

in like manner endeavour to persuade men that they will

obtain much advantage by sin, that the gains of it

shall fill all their treasures, and every corner of their

houses.

Ver. 13. We shall find all precious substance, we shall

fill our houses with spoil.

These promises are lies; or if such treasures be pro-

cured, they will last but for a moment. What profit

had Judas the traitor in his thirty pieces of silver,

though paid him to the last farthing? Though thirty

thousand talents of gold had been his reward, they

could not have soothed his racked conscience, they

could not have retained his breath when his own hands

had applied the halter, they could not have preserved

his separated soul from going to its place. The profits

of sin are the worst of losses *.

 

* Rev. x. 3. Matth. xvi. 26.

CHAP. I.]        BOOK OF PROVERBS.                    13

 

These wretches, abandoned as they are, have yet

the effrontery to pretend a regard to honesty, and a

generous disinterestedness in their mutual dealings—

Ver. 14: Cast in thy lot among us, let us all have one

purse.

Let the security and profit of our way of living in-

duce thee to join our society; we shall lead a merry

life, we shall faithfully share our gains, and none shall

want while another has.

In what manner ought a young man to act when

offers so tempting are made to him?

Ver. 15. My son, walk not thou in the way with them,

refrain thy foot from their path.

Let us attend with filial regard to the kind advice

of a venerable father, who tells us, that we must not

only shut our ears against these ensnaring words, and

resolve to keep the path of innocence, but shun their

company, and avoid those places which they haunt.

If we knew a place that was said to be a haunt of

ghosts and infernal spirits, we need not shun it, for

these terrors are but creatures of fancy; but places

frequented by men who have the devil in their hearts,

and who hire him their tongues for the purpose of de-

ceiving their fellow-men,—such places are dangerous

indeed. All of us have corrupted natures ready to be

inflamed; how infatuated the man who, carrying gun-

powder, enters a smith's shop, where the sparks fly

from the anvil in every direction

But may we not take a single turn with them? No.

Ver. 16. For their feet run to evil, and make haste to

 shed blood.

Let us never forget the evil that is in sin. How-

ever men may dress it out in beautiful colours, it is

the very quintessence of naughtiness. All men see a

great deal of evil in some infernal crimes, but the God

whose judgment is always true, sees more evil in the

14                EXPOSITION OF THE             [CHAP. I.

 

least sin, than we are able to do in the greatest.

It is a dangerous and detestable thing for a man wil-

fully to transgress the smallest commandment of the

law of God. But the men of whom we now speak,

are desperately bent upon sin. Their feet run to evil.

and that of the most damnable sort, for they make haste

to shed blood.

Perhaps it will be said, that they have no design to

load their souls with such bloody crimes, but only to

cheat or rob somebody that well deserves to be plun-

dered. But let us remember, that no man becomes

desperate in wickedness all at once. Hazael had no

intention to murder the king of Syria, or rip up wo-

men with child; he would have abhorred the thoughts

of such wickedness, till interest and ambition uniting,

gradually hardened his heart, and prepared him for

perpetrating without remorse deeds of darkness and of

horror. Young sinners are like travellers, who at first

setting out cannot bear a speck of mud to alight upon

their clothes, but who in the course of their journey

become inured to bad roads, and can suffer themselves,

without feeling uneasiness, to be all bespattered with

mire.

They are like silly birds, who suffer themselves to

be ensnared by the arts of the cunning fowler.

Ver. 17. Surely in vain is the net spread in the sight

of any bird.

Birds have not the gift of reason, to warn them

against the snares of the fowler. But how lamentable

is it, that men, whom God hath made wiser than the

fowls of heaven, should be as easily deceived as the

silliest of these animals, and that in matters of greater

importance! Do not reply, that the snares are set,

not for the sinner himself, but for those whom he in-

tends to destroy. It is for his own life that a sinner

spreads his nets.

CHAP. I.]        BOOK OF PROVERBS.                15

 

Ver. 18. And they lay wait for their own blood, they

lurk privily for their own lives.

            It is not the sufferer, so much as the doer of evil,

that is hurt. Whom did Judas destroy by his treach-

ery? The death to which Jesus was sold was glo-

rious to himself; the treason which Judas wrought was

his own destruction. Abel lives and speaks, and his

name is embalmed in the memories of the good; the

life which his murderer led was more miserable than

death, and his name is remembered only to be exe-

crated. The sinner designs mischief to his neighbour;

but all things are under the direction of the just Lord,

under whose administration mischief recoils upon its

author, bringing him to the scaffold here, or to hell

hereafter *.

But is such the natural tendency of covetousness?—

Yes.

Ver. 19. So are the ways of every one that is greedy

of gain, which taketh away the lie of the owners thereof.

“Take heed and beware of covetousness," said he

who knew the heart of man, and the native tendency

of every vice. It is a mother of abominations and

miseries. They that are determined to be rich, would

have money by honest means if it could be got, but at

any rate they must have it.” If it cannot be had to fill

their desires (which indeed are insatiable) by fair

means, it must by chicanery and cunning. When the

conscience has been brought to this, it is prepared for

advancing in wickedness, till at last it offers but small

resistance, even at the commission of crimes, from the

very thought of which their author would once have

shrunk. The last step in vice, is less painful to a man

than the first departure from honesty †.

 

* Matt. vii. 2. Psal. vii. 11.-17. ix. 15, 16.        † 1 Tim. vi. 10.

16        EXPOSITION OF THE         [CHAP. I.

 

If the eyes of these pests of society were not alto-

gether shut, they would see that a man's life depends

not on the abundance of his wealth. In their own

hands it becomes a sword to slay its owner; and can

they anticipate comfort in that ill-gotten wealth which

has proved fatal to its honest possessor?

We must therefore flee from unrighteousness, and

stand at a distance from the way of sin. Every one

that would tempt us to evil, is to be looked upon as a

factor for Satan.

Sinners are addressed, through the remaining part

of this chapter, by Wisdom herself, who speaks to men

in solemn and awful language.

Ver. 20, 21. Wisdom crieth without, she uttereth her

voice in the streets. She crieth in the chief places of con-

course, in the opening of the gates; in the city she uttereth

her words, saying,

How can wisdom cry? Is not wisdom a quality,

and not a person? Wisdom cries to men when God

speaks to them, for he is the fountain of wisdom. The

words of men may be wise, but when God speaks, Wis-

dom itself addresses us. He opens his mouth in in-

finite wisdom, and speaks to us by him who is the Word

and Wisdom of God. He who despiseth that wisdom

which is from above, despiseth the Father and the Son,

and brands with the imputation of folly the emanations

of unsearchable wisdom.

Wisdom desires to be heard, and therefore speaks

not in secret; she whispers not in the ears of a few

favourites, but in the public places of resort, she pro-

claims to every one that will  listen her interesting

truths. She crieth without, in every place where a

crowd is likely to be collected, in the streets, in the

chief place of concourse, in the gates, the place of

judgment, and in every part of the city.

No disobedient sinner can make a valid excuse for

CHAP. I.]        BOOK OF PROVERBS.                   17

 

his conduct. The voice of wisdom is heard every

where. It sounds from the pulpit. From every crea-

ture it is heard*. The word is in our very hearts,

and conscience echoes the voice to our souls. Let

us go where we will, we must hear it, unless we wil-

fully shut our ears. And what does she say?

Ver. 22. How long, ye simple ones, will ye love simplici-

ty, and the scorners delight in their scorning, and fools

hate knowledge!

‘Had I a mountain for a pulpit, and a voice capable

of reaching to the ends of the world, (said a venerable

father), I would preach on that text, "O ye sons of

men, how long will ye love vanity?"’  Wisdom proclaims

the like words to all the world as far as her voice is heard.

If persons ruin themselves by their folly, it will be

no excuse to them that they were cheated by the great

deceiver. Who will excuse Eve for hearkening to the

voice of the serpent, or Adam for hearkening to the

voice of his wife, in opposition to the voice of God?

The simpleton and the fool are justly condemned, be-

cause they love simplicity and hate knowledge. So

strongly are they bent upon their foolish courses, that

every suggestion of the devil meets with a cheerful

compliance. Sin is loved with the whole heart, and

those truths which might be the means of salvation, are

the objects of extreme aversion.

Many are so mad upon their idols, that they take

pleasure in scoffing at holiness, and at the preachers and

professors of it; some run to such a pitch in wicked-

ness as to jest with the word of the Most High, though

safer far it were to sport with fire and death.

Were the Physician of souls like earthly physicians,

he would leave such creatures to pine away in their sins

till their obstinacy terminate in eternal death. But

 

*Job xii. 7, 8.

18              EXPOSITION OF THE                 [CHAP. I.

 

O how merciful is he! He is in earnest with them

when he urges them to admit of his salutary medicines.

It is a grief to him that they will not come to him for

health. He cries to them,

Ver. 23. Turn ye at my reproof I behold, I will pour

out my Spirit unto you, I will make known my word unto

you.

The lovers of folly must turn or perish; for Christ is

an all-sufficient Saviour from sin and wrath, but he

will deliver none to continue in abominations: "Except

ye repent, ye shall all perish."

The lovers of sin, and those that delight in scorning,

are graciously called by him to turn,—a plain evidence

that there is pardoning and saving mercy for these

worst of sinners*.  Even scoffers at religion are among

the number of those sinners whom the Son of Man call-

ed to repentance, when he came to seek and to save

the lost.

Such profligates have for the most part an intention

to turn from their evil ways at some future but inde-

finite period; but if they turn not at present, they refuse

to hear the voice of wisdom. "Turn ye," says the Wis-

dom of God, "at my reproof."  "To day," says the

Spirit, "if ye will hear my voice, harden not your

hearts."  We harden our hearts when we intend to

take our pleasure in sin to-day, though we resolve to

bear the voice of God to-morrow.

The reproof of wisdom is a means of alarming us,

and of impressing our souls with a sense of the necessi-

ty of turning. If we harden our hearts against these

reproofs while they are sounding in our ears, the im-

pression is not likely to be deeper or stronger when the

bustle and noise of the world have helped us to forget

the awful admonition.

 

* Isa. 1v. 7.

CHAP.I.]         BOOK OF PROVERBS.      19

 

It is at the reproof of the word of God that we

are called to turn. It is brutish for a son to despise

the reproof of a parent. It is devilish for a creature

to despise the reproof of its Creator. It is a sin which

devils could never commit, for a guilty creature to

shut his ears against the reproof of a Saviour, who ad-

dresses us in earnest and affectionate language, and

calls us to turn our feet from the paths of death.

But how can fools turn? —Are they not infatuated by

sin?—are not their affections possessed with the love of

it?— "Behold, I will pour out my Spirit unto you," says

the Saviour. By his influences you shall be enabled to

understand my words, and to comply with them. —Let

not sinners imagine that it will excuse them to say,

they had no ability to repent. They were not called to

turn by any power of their own, but in the strength

of divine grace. They were unwilling, and therefore

unable. Their sins were so dear to them, that they

disliked the reproofs of Christ, and resisted his Spirit.

Our Lord does not make a jest of the lovers of sin,

when he calls them to turn. His words do good even

to sinners, or the fault is their own *.

Do we then feel the necessity of turning, and yet an

unconquerable aversion to it in our hearts? Let us plead

for the abundant communications of the enlightening

and renewing Spirit. If persons are made heartily

willing to submit to his influence, it is a happy presage

that he will be granted, or rather a sign that he has

already begun to work †.

But there are many so foolishly devoted to sin, that

they reject the counsel of God, and instead of welcom-

ing the good Spirit, resist his motions till they provoke

him to depart. The doom of such persons will be very

terrible, but very just.

 

*John v. 40. Matt. xxiii. 37. † Jer. xxxi. 18. 19.20.

20                  EXPOSITION OF THE                [CHAP. I.

 

Ver. 24-27. Because I have called, and ye refused;

I have stretched out my hand, and no man regarded; but

ye have set at nought all my counsel, and would none of

my reproof: I also will laugh at your calamity; I will

mock when your fear cometh; when your fear cometh as

desolation, and your destruction cometh as a whirlwind;

when distress and anguish cometh upon you.

Do none then, or next to none, regard the admo-

nitions of wisdom? Strange. Are men enemies to

themselves? are they in love with destruction? Is it

their joy to please the devil, and to cross the benevo-

lent intentions of a Saviour? Was the devil crucified

for them? or do they think the burnings of eternity,

and the pain of condemnation, more tolerable than the

tears of repentance or the self-denial which Jesus pro-

scribes?

John's disciples complained to him, that all men

went after Jesus, but John complained that so few

believed his report : "No man receiveth his testimony."

How wonderful is that grace, which continues to deal

with men when it is so ungratefully despised!

The sin of unbelief and impenitence is exceeding

great. Various are the forms of expression by which in

the passage before us, the wickedness of it is inti-

mated, and the offence which it gives to him who

comes in the name of the Lord to save us, pointed out.

It is a refusal of divinely gracious offers and advises;

a disregard of the most earnest importunities of the

wisdom of God; a sovereign contempt of all the counsel

of that wonderful Counsellor who is given to be the

leader and commander of the people; a stubborn op-

position of the will to the most needful and salutary

reproof.  Hear, O ye heavens, and be horribly afraid!

Rational creatures rebel against the Father of spirits;

Diseased sinners scorn the great Physician, and refuse

to accept of that sovereign cure for all their maladies,

CHAP. I.]         BOOK OF PROVERBS.                 21

 

which he so graciously offers. Abhorring, as they do,

the name of devils, they yet spurn at those companions

which devils can never experience.

But let sinners remember, that there is justice as

well as grace in the Most High. Justice shall avenge

the contempt of mercy. Sinners feel some presage of

that vengeance in their own guilty conscience. Fears

of punishment often make them uneasy. They would

gladly persuade themselves that these are but the

terrors of a distempered fancy; but the day is coming

when the will find them to be terrible realities; or if

they want truth, it is because they are nothing to that

vengeance which is their object. No passion is so tor-

menting fear, but no fear can equal the power of

God's anger.

The fear of sinners shall come upon them, and their

feet shall slide in due time. It shall come like a deso-

lating judgment, which with resistless violence lays

waste a country. It shall come like a raging tempest,

and a furious whirlwind, at once sweeping away every

comfort and every hope. Then shall distress and

anguish seize upon the mind of the stubborn transgres-

sor, when he feels himself involved in remediless sorrow.

This threatening will have its great accomplishment in

the everlasting world, when the torrents of wrath shall

swallow up the impenitent sinner, and the whirlwind

of fury all beat upon him with ceaseless violence.

Wrath an indignation shall press him down in the

lake of fire. Anguish and despair shall prey upon his

soul, without the intermission of a moment; no ray of

hope shall ever enter the abodes of darkness and of

horror.

But will the poor victim of suffering find no pity

from the Saviour of men? Not says the Spirit of God,

‘I will laugh at your calamity, and mock when your

fear comes.”  With relentless eye shell he behold that

22        EXPOSITION OF THE         [CHAP. I.

 

terrible vengeance which now overtakes the wicked.

God has no pleasure in the death of the wicked, but

rather that they should turn and live; yet he will take

pleasure in the death of them that turn not, for in this

manner is his justice glorified, and the dishonours done

to his love repaired.  God sometimes laughs at the

trial of the innocent. He took pleasure in bruising his

own Son. He is comforted in the pain of the wicked*.

But may not prayer avail in this deplorable condi-

tion? By no means.

Ver. 28. Then shall they call upon me, but I will not

answer; they shall seek me early, (i.e. earnestly,) but they

shall not find me.

The prayer of faith is ever heard, and they that seek

God shall find him, when they seek him with all their

heart. But the prayers of these desperate rebels,

are like the howlings of a dog. They are cries

extorted by strong necessity, and intolerable anguish.

They are the cries of such as sought not the Lord

whist he was to be found, nor called on him whilst

he was near.

Sinners miserably delude their own souls by propos-

ing to live in the indulgence of their sins, and die in

the exercise of repentance. True repentance is never

too late, but late repentance is seldom true. Christ is

not every day hanging on the cross, nor are thieves

every day converted, and sent from the place of pu-

nishment meet to the paradise above.

Prayers are of no use in the eternal world. The

day of grace is at an end, and the wretched shall cry

in vain to the rocks and mountains to fall upon them,

and hide them from the wrath of the Lord God and

of de Lamb. Behold, now is the accepted time,

 

*Job ix. 3. Isa. 1iii. 10. and i. 24.     Ezek. v. 13.

CHAP. I..]         BOOK OF PROVERBS.              23

 

now the Lord waits to be gracious; but the day is

coming that is cruel with wrath and fierce anguish; no

place shall then be found for mercy, though sought

with an ocean of tears. But why does he who takes

pleasure in the voice of prayer, and listen so graciously

to the cry of the supplicant,—why does he refuse to

accept the petitions of those who are reduced to such

an extremity of distress? The reason is,

Ver. 29, 30. For that they hated knowledge, and did

not chuse the fear of the Lord. They would none of my

counsel; they despised all my reproof.

The punishment is indeed tremendous, but the sin

that cause it is atrocious. It is no less than a con-

tempt and hatred of the counsels of the Lord. What

is this but an undeniable proof of enmity against God

himself? and will not God ease himself of his adversa-

ries, and; avenge himself of his enemies?

When men do not chuse the fear of the Lord, but

prefer to it the base pleasures of sin, they give plain

proof of their hatred to every thing that is good, and

how can they escape the damnation of hell? If we

think that the punishment is greater than the sin, the

reason is, that we are under the power of iniquity.

Self-love disposes the malefactor to prescribe to his

judge. Let us impartially consider what malignity

lies in impenitence, and what a complication of wick-

ednesses is contained in the rejection of the great sal-

vation, and we must acknowledge that the ruin of

sinners is entirely owing to themselves. God is not to

be blamed, but on the contrary, he will be eternally

glorious as their avenger. His insulted mercy will be

glorious in the punishment of its despisers. His justice

shall shine in dispensing to the workers of iniquity

the reward of their works: "They despised all my

reproof" ¾

24             EXPOSITION OF THE                [CHAP. I.

 

Ver. 31. Therefore shall they eat of the fruit of their

own way, and be filled with their own devices.

They laughed at God's threatenings, as if they had

been idle tales; and God shall laugh at them. They

despised his counsels, and he shall despise their prayers.

They were always the same, and continued unchanged

all admonition; and God will prove an immutable

avenger, and will pay no regard to their cries for help.

They took pleasure in sin, and God will take pleasure

in punishing on account of it.

If a man plants and dresses a poisonous tree in his

garden, it is just that he should be obliged to eat of

its fruit. If our vine is the vine of Sodom, and our

clusters the clusters of bitterness, we must leave our

complaint on ourselves; if we must drink till we are

drunken, and fall, and rise no more.

Sinners never think they have drunk deep enough

of the poisoned cup of sin; but they shall at length be

filled with it. Then shall it satiate them; when they

find that intolerable misery is its native consequence.

That cup which now delights the lover of evil, will

then be found a cup of fury, and the wicked of the

earth must drink it out to its bitterest dregs.

Ver. 32. For the turning away of the simple shall slay

them, and the prosperity of fools shall destroy them.

The sins of men, unless pardoned through the blood

of Christ, shall be their destruction; for he that turns

away from God and his law, turns his back upon hap-

piness; and he that cherishes iniquity, warms in his

bosom the most venomous of serpents*. Sinners owe

their ruin to their willful hardness of heart, their abuse

of mercy, and their indifference about salvation.

It may be alleged, that sinners often prosper; but

their prosperity is a part of their misery, for it will in-

 

*Job xx. 11. &c.

CHAP. I.]         BOOK OP PROVEBRS.              25

 

crease their guilt, and render their damnation terrible.

It nourishes their vicious affections, and tends to inspire

them with pride and insolence, with sensuality and

earthliness of mind. It is so strong a temptation, that

our Lord has declared it almost impossible for a rich

man to enter into the kingdom of God. This saying

has been justified by fact. In times of persecution,

the prosperous have been ordinarily the apostates who

made shipwreck of faith, while the poor loved the

world less, and stood out more firmly against temptation.

If the prosperity of fools leads them to the indul-

gence of sin, and the neglect of holiness, it renders

their damnation more certain and more dreadful.

Their provocations are like those of the Israelites, who

provoked God, by turning the Egyptian gold and

silver, which he had given them, into an idol of jea-

lousy. They are like the impious ingratitude of Jero-

boam the son of Nebat, whom God raised to a throne,

but who degraded God into the image of a four-footed

beast.  When the favours of God are turned into

means instruments of unrighteousness, Oh! what

wrath is then treasured up against the day of wrath,

and revelation of the righteous judgment of God!

But the prosperity of the wise has a very opposite

tendency. When they act like themselves, it excites

their gratitude; it stimulates them to serve God more

effectually and to do good to men more diligently.

Wisdom teaches those who hearken to her voice, to

make to themselves friends of the mammon of unrigh-

teousness; so that while riches serve to expose the folly

of the foolish, they prove a crown to the wise. But

though disciples of Wisdom should never attain

prosperity, they are happy; for says Wisdom,

Ver. 33. But whose hearkeneth unto me shall dwell

safely, a be quiet from the fear of evil.

 

 

26        EXPOSITION OF THE         [CHAP.I.

 

They that love knowledge, and chuse the fear of

the Lord, and value the instructions of wisdom more

than thousands of gold and silver, are the men that

hearken to Wisdom, ver. 29, 30. Many of these

once loved folly, and took pleasure in scorning;

but they have received the atonement, and all their

unrighteousnesses are blotted out. They now share in

the privileges of the children of wisdom, and while

prosperous sinners are set in slippery places, they dwell

safely, for they dwell in God, and God dwelleth in

them. They are safe from the devil, and from the

power of sin, from death and from hell. They may

endure tribulation in the world, but in Christ they

shall have peace. They enjoy quiet consciences, and

pleasant hopes. They are quiet, not only from evil,

but from the fear of evil. They may indeed have fears,

but they are clouds that shall soon be blown, away, and

succeeded by everlasting serenity. Even while these

fears continue, they have a refuge where they can find

safety, and hopes sufficient to give them such happi-

ness as worldly men cannot enjoy amid their ill-

grounded confidence. Paul had often fightings with-

out, and fears within; but this was his comfort, that

nothing could separate him from the love of God,

which is in Christ Jesus.

Let us examine ourselves impartially, whether we

are the despisers or the lovers of wisdom. The ques-

tion is not, whether we attend the means of grace, and

make a profession of religion. Herod heard John

gladly, and did many things. Ananias and Sapphira

parted with a considerable share of their substance.

But do we chuse the fear of the Lord? Do we value

Christ above the whole world? Do we prefer holiness,

in its most painful exercises, to the most pleasant sins?

Are we yet despisers of wisdom? Let us tremble

at the vengeance threatened. Let our prayers ascend

CHAP. I..]       BOOK OF PROVERBS.                 27

 

up on high, that the Lord by his Spirit would open our

hearts that we may attend to the dictates of heavenly

wisdom.

Are we lovers of wisdom? Let us bless God who

hath opened our ears to discipline, and sealed our in-

struction. Let us thankfully rejoice in the blessings

that Wisdom bestows. Let us testify our regard to

Wisdom, in the manner directed in the succeeding

chapter.  In vain do we pretend to religion, unless

that which we call by this honourable name, be ap-

prove by that word whereby, we must be judged.

 

CHAPTER II.

 

Wisdom is an excellent thing, therefore get wisdom.

But how shall we get wisdom? or in what shall the

attainment of it profit us? You have an answer to

both of these questions in this chapter.

How shall we get wisdom? The wise man answers,

Ver. 1.-7. My son, if thou wilt receive my words,

and hide my commandments with thee, so that thou in-

cline thine ear unto wisdom, and apply thine heart to un-

derstanding; yea, if thou criest after knowledge, and

liftest thy voice for understanding; if thou seekest her

as silver and searchest for her as for hid treasure;

then shalt thou understand the fear of the Lord, and

find the knowledge of God; for the Lord giveth wisdom:

out of his mouth cometh knowledge and understanding. He

layeth up sound wisdom for the righteous. ¾

28        EXPOSITION OF THE         [CHAP. II.

 

It is not enough for us to attend the public ordi-

nances of God, and to read a chapter or two of the

Bible at home every day, but we are required to re-

ceive the words of wisdom, to keep them in our hearts,

and apply our souls to them.

We are to receive the words of our heavenly Father,

with reverence and love, with faith and diligent atten-

tion. No gift is so precious as that knowledge which

God parts to us in the scriptures, and we ought to

receive it with eagerness, like that which the covetous

man shews for gold and silver; and as he who receives

money is careful to lay it up where he may find it

when he has occasion to use it, so in like manner it

becomes us to lay up in the midst of our heart the in-

structions of wisdom, collecting and hiding the pre-

cious treasure, till the word of Christ dwell in us richly

in all wisdom. When we give due attention to the 

word of truth, it will dwell in our minds, dispelling

ignorance and error, and communicating that light

which is necessary to direct the whole of our conduct;

in our memories, affording a constant supply for spi-

ritual meditation, ready for use on every emergency;

in our wills, to guide their choice and inclination; in

our affections, to direct their motions, to curb their ex-

travagance, and to inflame their ardour towards spiri-

tual objects; and in our consciences, to preserve alive

the impressions of the divine law, and to direct them

in judging of the spiritual state of the soul.

The ear must be inclined to wisdom, that we may

learn it. The senses of the body minister to the soul.

The eye, surveying the wonders of God's hand, fur-

nishes the soul with apprehensions of his power and

wisdom; but the ear is that learning sense by which

the richest treasures of spiritual knowledge are admit-

ted into to the soul. As the mouth tastes the food of the

CHAP. II]       BOOK OF PROVERBS.      29

 

body, the ear receives and tries those words that

nourish the soul. We attend to our friends or neigh-

bours when they are informing us of some new thing;

we count it a piece of good manners to listen, when

nothing is to be heard but dullness and insipidity: shall

we not, then, attend to Him that made the ear, when

he condescends to speak to us, and to disclose truths

of eternal moment?

Whilst our ears are attentive, our hearts must be ap-

plied to wisdom. Angels, who are so much our su-

periors, apply themselves to the learning of it. They

are already replenished with the stores of truth, and

yet the  desire to pry deeper into the mystery of wis-

dom.  Great as was the measure which Solomon had

received he still continued to apply his heart to it;

surely, then, the wisest of us ought to apply our whole

hearts; or what is so needful to us, and so valuable in

itself?

But after all our application, we have understand-

ings so dark, that the Bible must remain a sealed book

unto us, unless our eyes are enlightened to discern the

wonders of God's law. With our instructions, there-

fore, earnest prayer must be mingled, that the Spirit

of wisdom and revelation may illuminate our under-

standings, and fit our souls for receiving and retaining

the truths of God. David was wiser than his teachers,

and yet he still lifts up his voice for wisdom to the

Father of lights, and pleads, with fervent importunity,

that God would open his eyes, and not conceal his

laws from him, nor take the word of truth out of his

mouth. Let us, in imitation of such a holy example,

earnestly pray that we may stand perfect and complete

in all the will of God; and particularly, that we may

be furnished with all that wisdom and knowledge that

is requite for directing us in our respective stations

and circumstances. Solomon was already a wise man,

30        EXPOSITION OF THE         [CHAP. II.

 

yet when commanded to chuse what he would have,

he chose a greater measure of wisdom, of that wisdom

especially which would be most useful for him in go-

verning the kingdom of Israel.  With this petition

God was well pleased. He gave him not only what he

requested, but everything most highly valued by men.

But while we cry after wisdom, and depend on God

to bestow it on us, it would be presumptuous to ne-

glect the means of obtaining it. We must seek it as

silver and search for it as for hid treasure. We every

day see with what anxious diligence men seek for sil-

ver. They fatigue their bodies, and waste their spirits;

they destroy their health, and expose their lives;

they even mound their consciences, and expose them-

selves to shameful deaths and everlasting misery, that

they may load themselves with shining clay. Shall

the professed disciples of the great Teacher set less

value upon knowledge, than other men set upon sil-

ver?  David well knew the value of this knowledge,

and esteemed it above thousands of gold and silver.

Job prefers it to every thing that dazzles with its lustre

the eyes of mortals*.

It is therefore highly reasonable, that we diligently

and carefully use all those means which God hath ap-

pointed for this end; that we hear sermons with ear-

nest attention; that we read and search the word of

God, and make it the subject of our frequent medita-

tion; that we make use of edifying conversation; that

we go to the wise, who have the law of God in their

hearts, so that their mouth speaks wisdom, and their

tongue talks of judgment. To the use of such means

of improvement as these, we must add prayer for the

divine blessing, to render them effectual to our instruc-

tion and salvation. Truth is like a mine, more pre-

 

*Job xxviii,

CHAP. II.]      BOOK OF PROVERBS.       31

 

cious than that which is the depository of gold and of

diamonds. Had any of us such a precious treasure as

this in our garden, we would not travel over the ground

for pleasure, but employ ourselves day and night in

digging, till our houses should be enriched with the

precious store. Why, then, are we careless about

that which will enrich us to eternity, and fill all our

treasures?

You see the means to be used by us for attaining

wisdom. Our ears and hearts must be employed in

the search.  We must lift up our voices to the Author

of wisdom and seek for it with all the desire of our

souls and with such earnest endeavours as men use in

digging or hid treasures. Through the blessing of

God the search shall not be unsuccessful; for "then

shalt thou understand the fear of the Lord, and find

the knowledge of God." It is plain that those who 

employ themselves in the diligent pursuit of wisdom,

have been already blessed with some degree of true

knowledge; for how could they value so highly that

with which they were altogether unacquainted? He

is already wise, who prefers wisdom to every earthly

object; and he shall be wiser still, for to him that hath

shall be given, and he shall have more abundantly.

The fear of the Lord, and the sound knowledge of

God, are inseparably connected. Religious fear is not

a blind and tormenting passion of the soul, but a holy

and delightful grace, founded in true apprehensions

of the awful and lovely glories of the divine nature,

and disposing him who possesses it, to walk with God.

The knowledge of God regulates this fear, and pre-

serves it from sinking into terror, or degenerating into

superstition, but guides it to express its power in

checking and subduing every corrupt affection, and

animating the soul to every instance of obedience.

If men are careless about wisdom, and use no dili-

32        EXPOSITION OF THE        [CHAP. II.

 

gence in seeking it, they make it evident that they are

destitute of the knowledge and fear of the Lord.

They have not, and from them shall be taken even

that which they seem to have.

The efficacy of every means of knowledge is from

God, for "the Lord giveth wisdom; out of his mouth

cometh knowledge and understanding." Every beam

of reason in men, is communicated from the wisdom

of God*. The simplest of the mechanical arts cannot

be acquired unless men are taught of God †. How,

then, can we expect to understand the mystery of the

divine will, without spiritual light communicated from

that God who is the Father of lights, and the author of

every good and perfect gift!

Knowledge and understanding cometh out of the

mouth of God. By his Spirit he bestows upon us

this blessing through his word, for it is the inspira-

tion of the Almighty that giveth understanding to

men. Experience, however long, observation, however

close,  human teaching, however skilful, can do nothing

to supply us with true knowledge, without the influ-

enc of that Spirit which rested upon Christ as a Spirit

of wisdom and understanding, and which is given by

him to all his followers in their measure ‡.

The wisdom that God in his kindness bestows upon

men is sound and substantial. There are many kinds

of knowledge of little importance. The knowledge

which some possess tends only to vex and disquiet

them or to inspire them with vanity and self-conceit.

How different the knowledge that God imparts to the

diligent students of wisdom!  Far from perplexing or

elating, it fills their understanding with the most

pleasant truths, and directs them in the way ever-

lasting.

 

* 1 John i. 9.    † Isa. Xxviii. 26.      ‡ Job xxxii. 7, 8.  Matt. xvi. 17.

CHAP. II.]      BOOK OF PROVERBS.       33

 

But who are the blessed persons that are favored

with this divinely excellent wisdom?  “The Lord lays it

up for the righteous.”  God is said to teach sinners in

the way *; for man’s unworthiness does not exclude

him from divine mercy.  Saul the persecutor had the

Son of God revealed in him by divine grace, and

neither his stubborn prejudices, nor his cruelty to the

church of Christ, could shut out the beams of heaven-

ly light.   Sinners are invited to Christ as the light of

the Gentiles, and the salvation of the lost †; but here

it is said, he lays it up for the righteous.  Sinners and

fools may have it, but the righteous shall have it.  They

are already made sensible of their need of it, and de-

sire it more than silver and gold.  They ask it from

God, who giveth liberally to all men, and upbraideth

not, and it shall be given them.  The Lord layeth up

this wisdom for them.  There are infinite stores of it

in his possession, and they are all treasured up in

Christ, and out of his fullness shall the righteous re-

ceive supplies suited to their exigencies.

To encourage God’s people to expect all needful

supplies of wisdom from him, let them consider his

peculiar regard to them, and the constant protection

he has engaged to afford them.

Ver. 7, 8.  He is a buckler to them that walk uprightly.

He keepeth the paths of judgment, and preserveth the way  

of his saints.

Whoso hearkeneth unto wisdom shall dwell safely,

for God is a sure defense to those that walk in wisdom's

ways.   There are many adversaries that would destroy

them if they could, and these are too strong for them;

but there none like unto the God of Jeshurun, that

rideth on the heavens in their help, and in his excel-

 

*Psal. xxv. 8.              † Eph. v. 14.

 

 

 

34        EXPOSITION OF THE         [CHAP. II.

 

lency in the skies. While therefore they are walking

to their eternal home, they may sing in the ways of the

Lord.   Mighty is their protector; in the shadow of his

wings they may trust, and to his faithfulness they may

look as their shield and buckler.

The most dreadful enemies of them that walk up-

rightly, are those that endeavour to turn aside the way

of their paths; but against these enemies God is a

mighty defense, for he keepeth the paths of wisdom

and righteousness. He is a fence about their ways,

and a wall of fire around those that walk in them.

The devil casteth his fiery darts, but they are safe

from the arrow that flieth by day, and from the noisome

pestilence. No weapon formed against them shall pros-

per. They are commanded still to trust in the name

of the Lord, and their faith is like a shield that will

quench every fiery dart. The world displays its ter-

rors and its charms to terrify or allure them into the

paths of sin. Against this, as well as the adversary

formerly mentioned, they must exercise vigilance. Still,

however, in the hottest part of the combat they may

be of good cheer, for the Captain of their salvation hath

overcome the world, and shall make them through their

faith to share in his victory*.

Their own remaining corruptions give them many

alarms.  Nor is it wonderful that they feel alarmed

when ready to halt by its influence, or powerfully soli-

cited to turn aside unto the flowery but destructive

paths where poisons grow and serpents haunt. But

their fears shall not overpower them, for the spirit lusts

against the flesh, and shall prevail. What says their

Almighty guide?  "Sin shall not have dominion over

you.”

Those that walk in the paths of judgment are God's

 

* 1 John 5.

CHAP. II.]      BOOK OF PROVERBS.       35

 

saints. He has beautified them with holiness, and he

acknowledges them as his own property. They are

his portion and the lot of his inheritance, his treasure

and his glory, and he will suffer none of them to be

lost.  Every one of them shall be hid in the day when

he maketh up his jewels.

Let us ask for these good old ways, and walk in them,

and we shall find rest and safety for our souls. They

are safe paths when God guards them, and preserves

the way of those that walk in them. No lion, no

ravenous beast is found there; and the wayfaring man,

though a fool, shall not err therein. But it is our duty,

while we trust in God to guide and preserve us, to

make use of our eyes. None of Zion's travelers shall

be found wanting in the end, but many too that

thought themselves in the good way shall fail of the

end of their hopes, because they entered not in at the

gate, neither trod the narrow path. He that is born of

God keepeth himself, that the wicked one toucheth him

not. We cannot by our utmost care keep ourselves

in safety; but a true dependence upon God will dispose

us to be as sober and vigilant as if we had none else

to keep us, while we yet trust entirely in God, and not

in ourselves, knowing that if left to ourselves one

hour, we must perish.

You see that the lovers of wisdom are furnished

with the best wisdom, and led into those paths of holi-

ness where safety is to be found. In order to persuade

us to hearken to the instructions of wisdom, the wise

man adds¾

Ver. 9. Then shalt thou understand righteousness, and

judgment, and equity, yea, every good path.

There is no end of the commendation of the ways of

wisdom. The fear and knowledge of God is not only

the beginning, but the perfection of wisdom. But the

lovers of wisdom have those instructions also which

36        EXPOSITION OF THE         [CHAP. II.

 

are necessary for guiding them in their behaviour to-

ward men. They are taught how to walk justly and

wisely, and in what manner to behave in every affair.

When a traveler is going to a distant place, it is

pleasant to him to be informed that his way is safe,

and that it may be found without difficulty. Now, as

the way of holiness is the way of peace, so the scriptures

give us sufficient directions for every step of it. Are

we at a loss about our duty in any case? We may then

safely infer, either that we have forgotten what our

directory says, or that we are not skilful in applying it.

Our carelessness in the study of this rule of life may

often put us to a stand, therefore we ought to have

it daily in our hands, and to meditate on it day and

night, so shall we find it a counsellor in all our straits.

The Spirit is promised as our guide through this

world, and he directs us by his word, opening our

minds to understand it, and directing our conduct in

the way that it prescribes. Is the saint at a loss with

regard to the way of duty in any particular instance?

Let him pray, as David did in such cases, and like this

holy man, he shall be led in the way of truth*.

Solomon has instructed us how to obtain wisdom,

and in part shewn the advantages of it.  He insists on

this last point through the remaining part of this chap-

ter, telling us that it will preserve us from the snares

of irked men and women, ver. 10-19. and lead us

in the way that has been traced by the saints in every

age who have found it to be the way of happiness and

joy, ver. 20, 21, 22.

Wisdom will be a preservative from the worst dangers.

Ver. 10, 11. When wisdom entereth into thine heart,

and knowledge is pleasant unto thy soul, discretion shall

preserve thee, understanding shall keep thee.

 

* Psal. xxv. 4, 5.

CHAP. II.]      BOOK OF PROVERBS.       37

 

That we may enjoy the advantages of wisdom, it

must enter into our heart, which is naturally disposed

to enter sin and folly; for man, however fond he

may be of the reputation of wisdom, is born like the

wild ass's colt. Some receive the words of wisdom

into their ears, but understand not what they hear;

others hear and form clear apprehensions of what they

hear, so to be able to talk of them, like Balaam or

Judas, and instruct others. But the children of wis-

dom not only hear and understand, but love the truth.

The Spirit of God writes it in the inward part; then

it comes to them in power and in the Holy Ghost, and

the testimonies of God are received by their spirits with

pleasure and joy. Knowledge becomes sweeter than

honey dropping from the comb, and is esteemed more

than necessary food. Paul counted every thing but

loss for the excellency of the knowledge of Christ Jesus.

When Jeremiah found the word of God, he did eat it,

and it was to him the joy and rejoicing of his heart.

The pleasure that saints take in knowledge, is very

different from the transient affection experienced in the

word by those hearers whom our Lord compares to

stony ground. These false believers were moved and

transported by the novelty of the truth, by the pros-

pect of deliverance from hell and possession of heaven

which it presented to them, but they had no spiritual

apprehensions alone of its divine glory, nor any deep-rooted

affection to it. They still loved the world more than

the testimonies of God, and this reigning earthliness of

spirit in time choked the beautiful springing of this

seed in their souls. But those into whose hearts wis-

dom enters, have their eyes opened to see its glory,

and the affections sanctified to relish its genuine sweet-

ness.    They rejoice in the truths that oppose their

most darling corruptions. They take pleasure in the

way of God's testimonies, as well as in the glorious

38        EXPOSITION OF THE         [CHAP.II.

 

prospects which they present. They heartily esteem

all God's precepts concerning all things to be right,

and delight in the law of God after the inward man,

because it is pure and spiritual. They delight in it,

though it forces them to confess that they are carnal,

sold under sin.

This wisdom entering into their souls, furnishes them

with understanding to see their way, and discretion to

manage their affairs with prudence and judgment to

the end *.

This understanding and prudence is an antidote

against the poisonous infection of evil men and strange

women. —It is, first, a means of preserving us from the

snares of bad men.

Ver. 12-15. To deliver thee from the way of the evil

man, from the man that speaketh froward things; who

leave the paths of uprightness, to walk in the ways of

darkness; who rejoice to do evil, and delight in the fro-

wardness of the wicked; whose ways are crooked, and

they forward in their paths.

Such is the portrait drawn by Solomon of those bad

men by whom his pupils are in danger of being seduc-

ed, unless furnished with wisdom to avoid the snare.

They speak froward things; they pay no regard to truth,

but bend their tongue like their bow for lies. Among

these pests of men, none are such virulent pests of

every thing that is good, as those that once made a

profession of religion, but have left the way of upright-

ness to walk in those miserable and gloomy paths,

to which begin in the darkness of the mind, and end in

the darkness of hell. The stings of conscience which

such persons experience, instead of reclaiming them,

tend only to irritate their spirits, and inflame them

into fierce enmity against religion. If, instead of being

 

* Psal. cxii. 5.

CHAP.II.]       BOOK OF PROVERBS.      39

 

pierced with such stings, they are cursed with the con-

quest of their own consciences, they are hardened

enough for the blackest sin, and prepared not only to

do evil, but to work it with both hands greedily. They

rejoice in the service of Satan, and no greater pleasure

do they know than that which arises from seeing that

his interests flourish, that his kingdom prospers. Such

persons are crooked in their ways. The only straight

way is the way of uprightness, but that sinners leave,

and wander into paths where they are bewildered and

lost.  They know not whither they go, because dark-

ness path blinded their eyes. One sin leads them on

to another, and that to a third, till at length they run

into wickednesses of which they could not have thought

without horror when first they set foot in these deceit-

ful paths.

These miscreants are froward and stubborn in their

ways; and why? Custom has become a second nature

to them, their hearts are become impenetrably hard,

and proof against admonition. Yet look back to their

early days and you shall find them to have evinced

tempers and dispositions very different. They would

then have abhorred gross impieties, and were not with-

out impressions of the necessity of virtue and holiness.

But the unwearied adversary of mankind spread his

toils around them, and employed such men as they are

now become to efface every good impression, and to

lead them on, by slow and imperceptible degrees, to

those lengths in wickedness at which they have now

arrived.  Had they been armed with the instructions

of wisdom, and employed these in their own defense,

what different persons might they now have been!

Whilst they would mislead us by their persuasions,

let us learn instruction from their miserable situation,

and thankfully improve those means which God has

afforded, to keep us out of the paths of destruction.

40        EXPOSITION OF THE         [CHAP. II.

 

God is our preserver, but he has been pleased to ap-

point the instructions of wisdom as our great defense

against these instruments of mischief. The knowledge

of the truth, and the cordial love of it, will open our

eyes to our danger, and possess our hearts with a set-

tled aversion to the practices of the ungodly. As our

Lord repelled every temptation of the devil by the

word of God, so when it abides in us, it will enable us

to meet every temptation of the old serpent, and of his

instruments, with safety and steadfast resolution *.

Grace in the soul is weak of itself, but the seed of

God shall remain for ever. The powers of hell shall

never be able to extinguish it utterly, for it receives new

supplies from the fountain of grace †.

Secondly, Wisdom, by its instructions received into

the heart, will preserve us also from the malignant in-

fluence of bad women.

Ver. 16.-19. To deliver thee from the strange woman,

from the stranger that flattereth with her lips; which for-

saketh the guide of her youth, and forgetteth the covenant

of God: For her house inclineth unto death, and her

paths unto the dead: None that go unto her return again,

neither take they hold of the paths of life.

It is a great happiness for young people to escape the

snares of the harlot, in which so many have been en-

tangled and lost. A true love to the word of God is

eminently fitted to secure such a happiness.

There is no viler object in nature than an adulteress.

Her beauty is but a jewel of gold in a swine's snout.

Though born and baptized in a Christian land, she is

to looked upon as a heathen woman and a stranger;

and as self-made brutes are greater monsters than na-

tural brute beasts, so baptized heathens are by far the

worst of pagans.

 

* Acts. xx. 32.            † Jer. xxxii. 40.   Rev. iii. 10.

CHAP. II.]      BOOK OF PROVERBS.      41

 

Her words may be sweet and soft to the inexperi-

enced ear of a thoughtless youth, but she is only flat-

tering with her lips. Honey and milk seem to be un-

der her tongue, but it is the cruel venom of dragons.

She is monster of ingratitude to that husband who

was the guide and protector of her youth. All the

fervours of her first love are forgotten. She returns

the most cruel treatment for all that fond affection by

which he bound her to him in the most endearing ob-

ligations.

But her profaneness is still more shocking; for she

violates it sacred bond which was instituted by him

whom she presumes to call her God, and regards not

the marriage- oath which she swore by his great and

awful name.

Shall a woman unfaithful to the best and kindest of

friends, wretch that commits perjury without re-

morse,— prove faithful to any man? When she speaks

fair, believe her not, for there are seven abominations in

her heart.

Miserable are they who trust to her alluring profes-

sions, for there is scarcely a hope that they will recover

themselves from the snare of the devil. Her house is

full of the pestilence of sin, and will infect every one

that enters with a mortal and almost incurable distem-

per. The mind is darkened, and the conscience dead-

ened; the affections, too, are by uncleanness sunk into

sensuality.  How then can they again take hold of the

paths of life? No doubt there is virtue in the blood

and Spirit of Christ for the remission of the greatest sins,

and the purification of the most defiled souls. It is

even admitted, that whoremongers have been made il-

lustrious monuments of the power of divine grace*; but

let it be remembered that these are miracles of grace.

Who would cast himself into a deep pit, in the hopes of

 

*1 Cor. vi. 11.

42        EXPOSITION OF THE         [CHAP. II.

 

coming out alive, when almost all that fell into it were

dashed in pieces or buried alive!

Whosoever pleaseth God, shall escape from this de-

vouring deep. Let us therefore cleave to God's judg-

ments, and follow their direction, and keep at a distance

from the place of temptation. How worthy of our imi-

tation is the example of Joseph, who was tempted day

by day, but hearkened not to his mistress to lie by

her or to be with her, because he would not sin

against God *.

But wisdom will not only keep us from the paths of

the wicked, it will also lead us in the way of good

men.

Ver. 20. That thou mayest walk in the way of good

men, and keep the path of the righteous.

It is not enough to refrain from wickedness, we

in also work righteousness. We profess to be the

servants of God, and it will be no sufficient excuse for

a servant that has slept all day, to say that he did no

mischief. There are two ways, in one or other of

which all men walk, ¾the narrow way that leads unto

life and the broad way that leads to destruction. In

the former way few walk, but it has been trodden by

the feet of all who are worthy of our imitation. In it

Abraham, and Job, and David walked, whilst those

whose memorials are now perished, or whose names

are remembered only to be execrated, were traveling

in the broad way that leads to destruction. Which of

these classes of persons would we chuse to follow in

our course of life? If the former, we must take our

directions from the wisdom taught by Solomon, and

the other inspired writers. Those venerable men who

have obtained a good report, and who through faith

and patience inherit the promises, were close students

 

*Gen. xxxvii.

CHAP. II.]      BOOK OF PROVERBS.      43

 

of the word of God, so far as they enjoyed the benefit

of its instructions; and by faith in its doctrines and

promises, and a constant regard to its precepts, they

obtained their good report. Happy shall we be if, like

them, we esteem the word of God more than our neces-

sary food and keep the judgments of God still in our

view;

Ver. 21. For the upright shall dwell in the land, and

the perfect shall remain in it.

They shall enjoy a long and a prosperous life, as far

as it is for their real advantage, in that good land which

God bestowed on his people, and shall, even when

they are dead, possess it in the persons of their pos-

terity, who are blessed for their sakes. Sinners enjoy

not this happiness,

Ver. 2 . But the wicked shall be cut of from the

earth, an the transgressors shall be rooted out of it.

Must not the righteous leave the earth too? Yes:

But the earth is a very different thing to the righteous,

and to the wicked. To the latter it is all the heaven

they ever have; to the righteous it is a place of pre-

paration or heaven. Death is a kind messenger sent

to the righteous by their heavenly Father, calling them

to the possession of their eternal inheritance; to the

wicked it is a messenger of wrath, summoning them to

the abodes of misery. It is almost the beginning of hap-

piness to God's people, but the final conclusion of all

that the wicked counted their happiness. To the

righteous, death is a translation to a better life. To

the wicked, it is destruction and woe. And is it all

one to us whether we share with the wicked in the

miseries of their latter end, or with Zion's travelers in

those everlasting joys that shall crown them when they

attain the end of their faith *?

 

* Psal. xxxvii. 36-40.

44        EXPOSITION OF THE         [CHAP. III.

 

CHAPTER III.

 

This chapter contains a variety of useful precepts

enforced by the strongest motives.

First, To remember and keep in our hearts the

things written in this book, ver. 1, 2.

Ver. 1. My son, forget not my law, but let thine heart

keep my commandments.

This inspired teacher is to be reverenced as a spiri-

tual father. His word is to be regarded as a law pub-

lish by Solomon, but binding on us by the authority

of God *. We must never forget this law, but make

it familiar to our memories, that we may have a guide

ready to direct us in every situation in which we may

be placed; and when we treasure it up in our memory,

we are to keep it in our heart. Richly does it deserve

to form the object of our constant love, and the sub-

ject of our meditation all the day. Our obedience to

it must proceed from the heart. What is the difference

between good men, and false pretenders to religion?

To the latter, the religion which they have is a burden,

to the former a pleasure; to the one the law is a dis-

agreeable restraint, to the other God's commandments

are of grievous, for they rejoice in the way of his tes-

timonies, more than in all riches. Interest dictates to

us the propriety of keeping God's commandments¾

Ver. 2. For length of days, and long life, [Heb.

years of life,] and peace, shall they add to thee.

A long and happy life is the desire of all men, and

 

* Mal. iv. 4.

CHAP. III.]                 BOOK OF PROVERBS.       45

 

riches and good physicians appear to them the most

likely means of obtaining it. But religion is better

than all the gold and physicians in the world, for it

has the promise of this life, as well as of that to come.

Solomon knew well that good men sometimes die

young, while the wicked live, become old, yea, mighty

in power; but still he asserts and often repeats the

promise of long life which belongs to godliness.

Surely, then it is not without meaning and truth.

The godly shall enjoy life as far as it is really a bless-

ing in their particular circumstances, and the mean-

ing carried beyond this would convert the blessing

into a threatening. Peace is enjoyed by the godly,

even that of God which passeth all understand-

ing, and it keeps their hearts and minds through

Jesus Christ.  Outward prosperity is enjoyed by them,

as far as it is consistent with their spiritual interests.

Tribulations and enemies they may meet with, but

they live in peace. Though slaughtered by the hand

of violence, or the sword of war, they die in peace;

and when they die, they enter into everlasting peace.

The second precept in this chapter, is one requiring

us to live in the exercise of mercy and truth.

            Ver. 3.   Let not mercy and truth forsake thee. Bind

them about thy neck, write them upon the table of thine

heart.

Mercy and truth are to be exercised by us in every

part of our intercourse with our fellow-creatures, how-

ever defective they may be in the practice of these

virtues to us.  They are to be tied about our necks as

a precious ornament, to be worn through life, and

made visible to all men. Our light should shine be-

fore men, not for our own praise, but for the glory

of our heavenly Father.

But it is not enough to practice mercy and truth,

so as to obtain a character for fidelity among men.

46        EXPOSITION OF THE         [CHAP. III.

 

Our outward acts must proceed from the heart. As

the law of commandments was written upon tables of

stone, so is the law of Christ written on the fleshly

tables of the Christian's heart, by the Spirit of the living

God. As workers under the Spirit, we are required

to write the law of kindness and of truth upon the

tables of our heart, by maintaining deep impressions

of it, by meditating upon the peaceful motives that

should excite us to that virtue, and by endeavouring,

through the grace of Christ, to have our hearts habi-

tually disposed to all those duties which are the na-

tural fruits of love and integrity.

Ver. 4. So shalt thou find favour and good under-

standing in the sight of God and man.

God is well pleased, not only with the reverence

and love which his people shew to himself, but with

that generosity and mercy, that sincerity and faithful-

ness, which they evince to their fellow-men. Mercy

and truth are glorious perfections in the Deity, ¾per-

fections which shall be for ever praised as the springs

of our felicity. Of these, the mercy and truth found in

wisdom's disciples, are to be regarded as a faint imi-

tation. To find in his children this his true, though

perfect image, the Deity is greatly delighted. To

the merciful he will shew himself merciful, and they

that deal truly are his delight. He not only smiles

upon them with the light of his countenance, but gives

them favour in the sight of men also. Kindness and

truth are qualities so amiable as to engage the esteem

even of those who are too selfish to practice them.

They attract the good-will of men. They procure

that good name which is better than precious ointment.

For a good man some have even dared to die.

That understanding which is good in the sight of

God and man, is another fruit of the constant practice

of mercy and truth, A good understanding appears

 

 

 

CHAP. III.]     BOOK OF PROVERBS.       47

 

already in his behaviour, but it is also promoted by it;

for the practice of what we know, tends greatly to

render our knowledge more dear, and certain, and

extensive *.

The next precept is, to depend on God, and not on

our own understanding.

Ver. 5. Trust in the Lord with all thine heart, and

lean not to thine own understanding.

To trust in God, is to depend on him for bestowing

on us every needful blessing, and preserving us from

all evil.

Faith in Christ for eternal life is included in this

dependence on God, for by him we believe in God.

But we are commanded to trust in God for every thing

necessary for us in this life also; for the Lord God is a

sun and shield, he will give grace and glory, and every

good thing. O Lord God of hosts, blessed is the man

that trusteth in thee!

This dependence on God is to be exercised with all

our hearts, our judgments being persuaded that God

is the only and the all-sufficient object of confidence,

and our souls resting with full satisfaction in his power

and faithfulness. This holy exercise is fully and clearly

exemplified, to us in many of the psalms of David †.

Whilst we trust in the Lord, our hearts must cleave

to him, and renounce every sublunary dependence.

To divide our confidence between God and the crea-

ture, is to lean with one hand upon a rock, and with

the other hand upon a broken reed. David charges

his soul to wait upon God only, for his expectation

was from him, and from none else.

We must not make our own understanding a staff

to our hearts.—Dependence on our own wisdom, will

 

* Psal. cxix, 100,       † Psal. 1xii, &c.

48        EXPOSITION OF THE         [CHAP. III.

 

lead us from trusting in God, to make lies our refuge,

and to adopt unhallowed means for the attainment of

our wishes. When men reject the testimony of God

concerning Christ, when they depend on their own

righteousness and strength instead of Christ, or on

creatures rather than on God for help in difficulty, or

when they expect to obtain pleasure or profit by sinful

means, it is evident that they are departing from God,

through an evil heart of unbelief, and trusting for the

direction of their behaviour to their own corrupted

minds.

Do we trust in God, and not in ourselves? It will

then give us much pleasure to know that we are direct-

ed and encouraged to make known all our affairs to

God, according to the following words of the wise king,

Ver. 6. In all thy ways acknowledge him, and he shall

direct thy paths.

God is well acquainted with all our affairs, and yet

he graciously requires us to present them to him in

prayer, and to ask from him direction in the manage-

ment of them, that we may be guided by his provi-

dence and Spirit, according to his word. The saints

have found much relief in their perplexities, by spread-

ing their case before him, and petitioning this interpo-

sition for their help *. But times of distress are not

the only seasons in which we ought to apply to him,

“Be careful for nothing, (says Paul,) but in every

thing, by prayer and supplication with thanksgiving,

make known your requests unto him." We are every

day to pray that our steps may be so ordered, as that

we may not be led into temptation. Joshua in the

midst of his prosperity erred, by neglecting to ask

counsel at the mouth of the Lord, because he thought

 

* Psal. xiv. 2, 3.

CHAP. III.]     BOOK OF PROVERBS.       49

 

the matter so clear, as that he might safely trust to his

own understanding.

Our encouragement to this duty is a promise that

our path shall be directed. Having shewed to God

our way, we must wait on God for direction, not by a

voice from heaven, or by a new inspiration, but by his

Spirit enabling us to understand his word, and apply

it to particular affairs, and by his providence making

the way where we should walk clear before us. Thus will

our path be so directed, as that we shall be preserved

from falling into sin, from meeting with temptations

that might prove too hard for us, and from being sub-

jected to more than needful calamity.

What a pleasure is it to have a wise and kind friend

to consult with in all our affairs! but how much sweeter

the pleasure, that we know where to find God, that we

are invited to go even to his seat, and to utter all our

words before him! When we interest God in our

affairs by prayer, we may cast away every care, and

walk on cheerfully, believing that he will guide every

step of our journey; for his eyes are not only upon the

way of his people, but upon every step of it *.

But when we acknowledge the Lord in all our ways,

let us be sure to do it with self-diffidence, and with sin-

cere resolutions to adhere to that way that will be pleas-

ing to God .

Ver. 7. Be not wise in thine own eyes; fear the Lord,

and depart from evil.

Vain man would be wise, although man is born like

the wild ass's colt. The world is full of wise men, or

of men that would be thought wise. But we cannot

be truly wise unless we become fools, renouncing all

dependence on our own wisdom, and depending with hu-

mility upon the Lord, for those supplies of wisdom that

 

* Psal. xxxvii. 23. 31.

 

50        EXPOSITION OF THE        [CHAP. III.

 

are necessary for enlightening our minds and directing

our paths. When we pretend to ask counsel from God,

whilst we have a secret dependence upon ourselves,

and a reserved determination to pay no regard to his

word or providence if it should cross our own humours,

we play the hypocrite with God, and cover over that

self- confidence which he abhors, with false professions

of faith and resignation to the will of God. Johanan

and his proud companions were terribly threatened for

this dissimulation by the prophet Jeremiah *.

A high opinion of men's own wisdom is so danger-

ous, that Isaiah pronounces a heavy woe upon it.

We are not indeed to pull out our own eyes, to re-

nounce our own understandings, or to believe con-

tradictions; but we ought certainly to keep our rational

powers in subjection to the word of God, to be sen-

sible of our great liableness to err, and of our absolute

need of the divine direction, especially in those mat-

ters that concern religion †.

That we may have our paths made straight, we must

also fear the Lord and depart from evil. To them that

fear the Lord is addressed a promise of divine teach-

ing ‡. This religious affection has a native tendency to

prevent men from turning out of the way of truth:

By the fear of the Lord, men depart from evil. It acts

as a sentinel to the soul, which keeps temptation from

entering. God makes use of the grace of fear, as well

as that of faith, in repelling temptation, and in sub-

duing corruption.  “I will put my fear," says he,

"into their hearts, and they shall  not depart from me."

Abraham displayed his fear of God, as well as his un-

conquerable faith, when nothing could for one moment

 

* Jer. x1ii. 19.—22.

†Jer. x. 23. 1 Cor. ii. 14, 15.            ‡ Psal. xxv. 12.-14.

CHAP. III]      BOOK OP PROVERBS.       51

 

withhold him from obeying the strangest command

which mortal ever received. "Now I know that thou

feared God," said the angel," seeing thou had not

withheld from me thy son, thine only son *."

The fear of God preserves men from bodily disease,

As well as from sin.

Ver. 8.  It shall be health to thy navel, and marrow to

thy bones.

The navel is a useful part of the body, being sort

of ligament to knit the bowels together; ¾the bones

are the strength and fence of the body.  The fear of

God is health to the outward, as well as to the inward

man.  Health is an object of desire to all, and

the wise man will not only use medicines when sick,

for the restoration of it, but will attentively consider

what food and what exercise are the most proper for

preserving health in the navel, and marrow in the

bones.  The spiritually wise will remember, that in

God's hands is our life, and breath, and all our

ways, ¾that diseases are his servants, which come and

go at his pleasure, ¾and that the surest way to health

is to walk before him unto all pleasing.  Does he

then enjoy health?  he has a blessing along with it

Is he the victim of disease?  it will be more beneficial

to him than is to the wicked his unsanctified health.

Religion has a natural tendency to impart health and

vigor to the body, because it preserves a man from

those distempers which proceed from unsubdued lusts,

and diffuses over the mind that calm serenity and

heartfelt joy, which even upon the body exercise a 

medicinal influence

We are next required to be liberal in the service of

God.

 

* Gen. xxii. 12.         

52        EXPOSITION OF THE         [CHAP. III.

 

Ver. 9, 10. Honour the Lord with thy substance, and

with the first fruits of all thine increase: So shall thy

barns be filled with plenty, and thy presses shall burst out

with new wine.

Earthly substance is necessary for the use of our bo-

dies, but we are called to make a nobler use of it than

the snare service of the outward man. We are to ho-

nour the Lord with it, making no use of any part of

our increase, till we have set apart a reasonable propor-

tion of it for the service of God. God needs nothing

at our hands; but for our own benefit, he will have us

to render back a part of all he gives us for the decent

support of his worship, and for the maintenance of the 

poor.  Is it any hardship to give a part to him from whom

we have received all?  Can we make a better use of

our wealth, which is often a snare and a trap to men,

by serving God, and thus making to ourselves

friends of the mammon of unrighteousness?

By this means we honour the Lord. He is the

Creator and Redeemer of our souls and bodies, and

therefore we are to glorify him with our bodies and

our spirits, which are his. Our substance is his also,

and we must honour him with it by a liberality in his

service, proportioned to the extent of his bounty. By

the practice of this duty, we shew our faith in his pro-

vidence and promises, our love to God, our gratitude

for his goodness, and our preference of his service to

that of mammon.  In this manner we justify our pro-

fession of the gospel of Christ, and others are made to

glorify God, while they enjoy the benefit of our minis-

trations to this purpose.

By the neglect of this duty, we are guilty of robbing

God himself of that rent which he requires from us as

his tenants. We dishonour him by shewing that we

love the world better than his service, and that we trust

more to our chests, or to our bonds upon our fellow-

CHAP. III.]     BOOK OF PROVERBS.       53

 

creatures, than to his promises; for has he not assured

us, that instead of being losers, we shall be great gain-

ers by what we bestow upon him?  Liberality on God's

account brings down the blessing of providence to such

a degree, that our barns shall be filled, and our presses

need enlargement. God has the sun, and winds, and

rain, an creatures of every description, in his hand;

and these he manages in such a manner, as that none

shall be a loser by him, nor a gainer by withholding

from him. Robbers of God are visited with a curse,

which like a moth wastes, or like a fire destroys, their

substance *. Liberality opens the windows of heaven,

destroys, the devouring locust, and turns the barren

field in a delightful land †.

Health and riches are the advantages that attend the

fear of the Lord, and liberality in his service; but we

must not imagine that these blessings are promised

without a reservation of the cross, when God sees it

needful for us, nor suppose that God is unfaithful when

he administers correction to his children. This truth

is inculcated in the next instruction of the wise king, 

which teaches us how to behave under afflictive provi-

dences.

Ver. 11. My son, despise not the chastening of the

Lord, neither be weary of his correction.

This exhortation, like many of the others, speaks to

us as unto children; and it is a piece of ingratitude in

the children of wisdom, to forget it, by suffering it to

be obliterated from their memories, or to produce no

practical influence ‡.

We are here warned against despising divine re-

bukes, or fainting under them. The rebukes of provi-

dence are despised, when persons regard not the supreme

 

* Hag. i. 6. ii, 16.       † Mal, iii. 10- 12.      ‡ Heb. xii. 5.
54        EXPOSITION OF THE         [CHAP. III.

 

hand that afflicts; when they consider not the design of

God in afflicting; or when, through stupidity of mind

or hardness of heart, they neglect to comply with it.

This is a great affront to God. It is as if a child should

say his father when he strikes him, I do not care,

do with me what you will, I shall behave no better

than I have done.  Ahaz was a very wicked man, but

nothing shewed the stubbornness of his heart so much,

as his walking contrary to God, when he sent sore dis-

tress upon him *.

God's people may fall into this sin, sleeping like Jo-

nah amidst the storm that God sends to testify his dis-

pleasure with them. But those whom he loves, he will

awaken out of their sleep; and this he sometimes does

by terrible tempests of outward calamity or of inward

terror, sufficient to rouse them from the deepest slum-

ber. As the lively Christian is thankful for the least

mercy so the afflictions which others despise are im-

proved by him as calls to serious thought.

Afflictions may be despised in another sense, which

seem to agree better with the argument used in the

following verse. Men despise them, when they do not     

value them as necessary and useful. We need afflic-

tions and yet we are ready to think that they might

be very well spared, and the work designed by them

effected by gentler means. This notion is to be reject-

ed by us with abhorrence, because it implies a reflec-

tion upon the wisdom and love of our heavenly Father,

who does not afflict willingly, nor grieve the children

of men; though now for a season, if need be, he af-

filcts  them, because the beneficial consequences are

far more than sufficient to counterbalance the pain of

it.  The original word often signifies to abhor.

 

* 2 Chron. xxviii. 22.
CHAP. III.]         BOOK OF PROVERBS.                55

 

Weariness under the divine correction is another

fault, which we must avoid with care. Our

hearts must not fret against the Lord, nor suffer re-

flecting thoughts to spring up, for God never exceeds

the due measure in distressing us. No ingredient is

poured to the cup of affliction, but by infinite wis-

dom and grace; nor shall the rod of Jehovah rest upon

the lot of the righteous, longer than need requires.

Weariness will make the heart to sink like a stone, and

produce harsh suspicions of the divine goodness. It

will disqualify the mind for relishing the consolations

of God, and answering the designs of the Almighty.

To keep our minds from fainting, let us consider

who it is that corrects us. It is the Lord, and all

flesh must be silent before him, and receive what evils

he is pleased to appoint, with reverence and resigna-

tion.   It is the Lord, let him do unto us what seemeth

good in his sight. He is excellent in judgment, and

in plenty of justice, and cannot do wrong to any of his

creatures. But it is a sweeter consideration, that he is

a Father, and chastens us in love.

Ver. 12. For whom the Lord loveth he correcteth,

even as a father the son in whom he delighteth.

He intends, not to destroy but to reform, and correc-

tion is one of those privileges that belong to the family

of God. Christ himself, though a Son in an infinitely

higher sense than we, though altogether free from the

need correction, yet learned obedience by the things

which he suffered. Christ was the first-born among

many brethren, and we are predestinated to be con-

formed to him in sufferings and in holiness, and the

sorrows which we endure are means appointed for

making us partakers of God's holiness. Earthly fa-

thers correct their children, in order to drive away

folly from them; and that misguided lenity which

withhold the rod, is but cruelty in disguise. Now, we

56        EXPOSITION OF THE        [CHAP. III.

 

yield reverence and submission to earthly parents;

how much more do we owe it to that heavenly Father,

who exercises love infinitely wiser and greater than

theirs!  He knows the greatest afflictions have not so

much bitterness as the least sin, and he loves his chil-

dren too well to spare correction when it is requisite

to purge away their sin.

The best commentary we can have on this text, is

that given by Paul in his epistle to the Hebrews*.

Did we understand it aright, we should bless God for

correction, as well as for smiles; and the wormwood

and the gall of our miseries would be turned into ho-

ney and the honey-comb.

Whatever corrections the children of God suffer,

they are still happy, and it is our duty to be-

lieve them so. Behold, happy is the man whom God

correcteth!   Nothing can make that person unhappy

who is possessed of wisdom, as the inspired philoso-

pher tells us in the next part of this chapter. In it

he again recommends wisdom to our esteem and pur-

suit, ver. 13. -26.

Ver. 13. Happy is the man that findeth wisdom, and

the man that getteth understanding.

Where shall wisdom be found, and who is the man

that getteth understanding? Wisdom is to be found

in the Bible, and in Christ, who is revealed in it.  The

Scriptures are able to make us wise unto salvation,

through faith which is in Christ Jesus. All the trea-

sures of wisdom are hid in him, and he communicates

this precious gift by his word and Spirit, to those who

apply to him for this purpose. And while they dill-

gently make use of the prescribed means, they in-

crease in wisdom, and with it their happiness increases

too.

 

*Heb. xii. 5.- 11.
CHAP. III.]             BOOK OF PROVERBS.                57

 

None can tell how happy the man is that finds wis-

dom.  They are accounted happy who possess large

quantities of gold, or silver, or precious stones; but

these lose all their value when brought into comparison

with this heavenly treasure.

Ver. 14, 15. For the merchandise of it is better than

the merchandise of silver, and the gain thereof than fine

gold. She is more precious than rubies, and all the

things thou cant desire are not to be compared with

her.

Silver is much esteemed by men, and gold is almost

adored by them. Rubies are still more precious, and

perhaps there are some things still preferred to these

shining stones.  But none of them all are to be named

in one day with wisdom; and he has no true judg-

ment of the real value of things, who would give a

grain of true wisdom for a mountain of diamonds.

Earthly riches are for the body, wisdom is for the

soul; the former may enrich a man for the space of

threescore and ten years, the latter for numberless

millions of ages.  Gold and rubies are the true riches

in the eyes of erring mortals, wisdom and grace in

the eyes of Christ; and if we follow his judgment, the

diseased beggar Lazarus was incomparably happier than

the rich man who was clothed with purple, and who

fared sumptuously every day.

A venerable father, when he saw Rome in its splen-

dour, took occasion to contemplate the ineffable glories

of the celestial city, compared with which Rome itself

was but a pitiful village. The Scripture teaches us,

when we are charmed with the lustre of earthly riches,

to consider how incomparably these are surpassed by

the excellency of wisdom.

He is not a true Christian who would not wish to be

rich in faith rather than in silver and gold; for every

one that partakes of heavenly wisdom is enlightened by

 

 

58        EXPOSITION OF THE         [CHAP. III.

 

the Spirit of God, and disposed, in his judgment of the

value of things, to listen to the instructions of God in

his word.

The excellency of wisdom further appears in the

gifts she bestows.  She is a munificent princess, hold-

ing in both hands the richest presents, to be given to

her servants.

Ver. 16. Length of days is in her right hand; and in

her left hand riches and honour.

A happy life extended to old age is given to the

lovers of wisdom; or if cut off in the midst of their days,

they are no losers. They cannot even in this case

complain that God is unfaithful to his promise, for in

another world they enter on a state of life which excels

the present as much in value as in duration. If a man

promises to give us threescore and ten acres of ground

in a barren country, and instead of them gives us ten

thousand in a fruitful soil, watered by the river of God,

and blessed by the smiles of heaven, he is not worse,

but a great deal better than his word.

Riches and honour are given in the same sense as

length of days. When Solomon testified his high re-

gard for wisdom, God bestowed upon him the riches

and glory of this world. But experience taught Solo-

mon that these things did not make him wiser, or

better, or happier. Let us, from the history of the

wise man, learn to implore the accomplishment of this

promise in a spiritual sense. There are eternal treasures

and unfading diadems reserved for the wise in another

world.  There they will be so rich, that the streets of

their city of habitation are paved with pure gold,—so

honourable, that they shall sit with Christ himself on his

throne.

But great as are the advantages, splendid as are the

honours which wisdom confers, the world is generally

prejudiced against it, and prepossessed with the idea of

CHAP. III.]     BOOK OP PROVERBS.      59

 

its being burdensome and unpleasant. Worldly plea-

sure appears so desirable, so essential indeed to human

happiness, that for this sole reason multitudes abhor

the thoughts of becoming religious. In order to re-

move this mischievous prejudice, Solomon assures us,

that religion is not less conducive to pleasure than it is

to honour and wealth.

Ver. 17. Her ways are ways of pleasantness, and all

her paths are peace.

Call not religion Marah, but call her Naomi, for she

is in every respect desirable. True, indeed, it is no rare

occurrence to find a religious man leading an unplea-

sant life, but this is to be ascribed to his own mistakes

and dispositions, and not to religion, than which nothing

tends so much to render the present life a scene of

happiness.

It is pleasant to enter into wisdom's ways by believ-

ing on Christ. It is pleasant to go on in these paths,

by walking in him who is the new and living way. In

God's presence is that fullness of joy into which those

travellers shall enter at the termination of their journey.

Even now some drops of those rivers of pleasure that

are with him enter into their souls, and give them more

delight than the highest earthly enjoyments can impart

to those whose portion is in this life.

It will readily be admitted, that some of wisdom's

ways are pleasant; but are they all so? Yes, all her

paths are peace itself, for the work of righteousness, as

well as the erect of it, is peace.

There is peace and pleasure in repentance, which is

sweetened by the apprehension of God's mercy in Christ;

so that the true penitent enjoys more satisfaction in one

hour's mourning, than the votary of worldly pleasure

in twenty years' carnal gratification.   There is pleasure

in self-denial, for he that practices it knows that he is

the true self-seeker; and of this he is assured by the

60        EXPOSITION OF THE         [CHAP. III.

 

word of Christ *. There is pleasure and peace in bear-

ing the cross of Christ, for it is made light by the Spirit

of Christ, and the prospect of sharing with him in his

glory †. There is pleasure and peace in tribulations,

because when they abound, consolations abound much 

more by Christ ‡. There is peace in fighting the Lord's

battles against the mightiest enemies, for the Christian

soldier fights under the banner of the Prince of Peace.

His feet are shod with the preparation of the gospel of

peace. The God of peace will bruise every enemy

under his feet. More exquisite is that pleasure which

the subjugation of one sinful affection produces, than

that which results from the gratification of a thousand.

—Should the Christian be called to die a violent death,

there is peace in his latter end, as we find there was

in the death of the good Josiah when he fell in battle.

The pleasures of the world are like the gleams of a

wintry sun, faint, and feeble, and transient. The plea-

sures of religion are satisfying and eternal. The ca-

lamities of this life are not able to interrupt, far less to

destroy them. This is verified in the experience of

every one whose soul is under the lively influence of

that faith which constitutes an essential part of religion.

David, though in deep waters, yielded not to despond-

ing thoughts, believing that the Lord would yet com-

mand his loving-kindness; though about to walk

through the valley of the shadow of death, he saw no

ground for the fear of evil.

All the exercises, all the privileges, all the hopes of

religion, are full of pleasure. Even the trials to which

religious men are exposed afford pleasure, if not whilst

they are felt, at the farthest when they come to a

period ||.

 

* Mat. xxvi. 25.          † 1 Pet. iv. 13, 14.     ‡ 2 Cor. 1. 5.

|| Jam, 1. 4, 12. 1 Pet. i. 6, 7. Isa. x1ix, 10.

CHAP. III.]              BOOK OF PROVERBS.               61

 

Such is the pleasure and peace with which wisdom

is attended, that,

Ver. 18. She is a tree of life to them that lay hold upon

her; and happy is every one that retaineth her.

Nothing in the present state of the creation is suffi- 

cient to furnish out a proper emblem of the happiness

that wisdom affords, and therefore the wise man goes

back to the state of the world under innocent Adam,

comparing the delights of religion to the fruits of the

tree of life. For the sin of Adam we were driven from

Paradise, and our approach to the tree of life in the

midst of the garden for ever prevented. But a second

Adam has opened our way to a better paradise, in which

is the tree of life that bears every month twelve man-

ner of fruits. The branches of this wide-spreading

tree bend down to this lower world, and those that are

wise unto salvation sit under its shadow with great de-

light, while its fruit is sweet to their taste.

If we wish to eat of these delicious and soul-reviv-

ing fruits, we must take fast hold of wisdom, and keep

that hold against all the enemies that would tear it from

us. To wisdom we must cleave with purpose of heart,

when the devil and the world would persuade us to fore-

go some part of truth or duty, or to make some small

compliance with sin, in order to serve some worldly

end *.   "To him that overcometh, [i. e. to him that 

keepeth Christ's works unto the end,] will he give to

eat of the tree of life which is in the midst of the para-

dise of God †."

To all the great things that have been said of wis-

dom, let us add the glory which belongs to wisdom, as

it appears in creation and providence.

Ver. 19, 20. The Lord by wisdom hath founded the

earth; by understanding hath he established the heavens.

 

  *James i. 12.            † Rev. ii. 7.

62        EXPOSITION OF THE         [CHAP. III.

 

By his knowledge the depths are broken up, and the

clouds drop down the dew.

Knowledge and wisdom belong to God in their high-

est perfection, and shine forth in all his works. By his

wisdom he established the world, and formed every

creature beautiful in its kind. By his knowledge, the

heavens and the earth, and all their inhabitants, were

formed into one universe, which incessantly proclaims

the greatness of its Creator's wisdom. The language 

of every creature when considered by itself, and especi-

ally when viewed as part of the grand system, is, "We

come forth from the Lord of Hosts, who is wonderful

in counsel and excellent in wisdom."  The world could

never have afforded us a convenient dwelling-place, had

not the depths by the knowledge of God been broken

up, and the waters separated from the dry land, to be

laid up in the vast repository of the sea, or to flow along

in rivers for our benefit. It is wisdom that draws up

the moisture from the earth in waters, and exhales it

in vapours, forming them into clouds, and again distill-

ing them in dew, or pouring them down in rain, that

food may spring out of the earth for man and beast.

This wisdom calls for our gratitude, and praise, and

imitation.  We cannot pretend to make or govern a

world, but we are enjoined to manage our own con-

cerns with wisdom. The God whose understanding is

infinite, hath dignified us with rational powers, and di-

rected us to that wisdom which is proper for us. When

he displayed the wonders of his infinite understanding

at the creation of all things, he said unto man,  "The

fear of the Lord, that is wisdom, and to depart from

evil is understanding." He is the giver of wisdom, and

he gives it from his own exhaustless stores. Every

beam of wisdom in man is a ray from that eternal Sun;

and the divine image, which we lost by our folly in

departing from God, begins to be renewed in us when

CHAP. III]      BOOK OF PROVERBS.       68

 

we attain that knowledge and wisdom so earnestly re-

commended by the royal teacher.

Is wisdom so incomparably useful and excellent? let

us then listen with reverence to the instruction that

again speaks to us as unto children.

Ver. 51. My son, let not them depart from thine eyes;

keep sound wisdom and discretion.

There are some kinds of wisdom highly esteemed by

the world, yet of these some are so far from being use-

ful, that they are brutish folly. No wisdom is sound

but that which is taught by the word of God, and ap-

proved by him who is the Author of wisdom, and who

has given us plain marks for distinguishing it from

that which is earthly, sensual, and devilish *. This

sound wisdom makes us discreet and prudent, and

guards us against that selfish cunning which has so 

often assumed its name.

This sound wisdom and discretion must be like

frontlets before our eyes, that we may keep them al-

ways in our view. Then will our steps be ordered in

God's word; for by what means shall we purify our

way? By taking heed thereto, according to God's

word.

There are many adversaries that would rob us of this

treasure, and we are but too ready to let it slip out of

our hearts. For this reason, we need to be frequently

reminded of our duty to keep it. If we retain it on

our minds and hearts, if we uniformly exhibit it in our

practice, we shall certainly find that our labour is not

in vain in the Lord.

Ver. 22. So shall they be life unto thy soul, and grace

to thy neck.

Fools can scarcely be said to live; they neither glo- 

rify God nor enjoy him, so that they are dead whilst

 

* James iii. 17.

64        EXPOSITION OF THE        [CHAP. III.

 

they live. But the excellency of knowledge is, that

wisdom giveth life to them that have it. It imparts to

life that happiness which alone renders it worthy of

the name. True wisdom is real life, communicated

from him who is the quickening Spirit, to them that

were dead in trespasses and sins. It is an ornament

of grace to the neck, which renders the meanest beg-

gar who possesses it more noble than the mightiest

monarch, who is acquainted with no brighter ornament

than his regal crown.

Safety is another of the great advantages which al-

ways attend wisdom.

Ver. 23, 24. Then shalt thou walk in thy way safely,

and thy foot shall not stumble. When thou liest down,

thou shalt not be afraid; yea, thou shalt lie down, and thy

sleep shall be sweet.

Whilst we keep wisdom and discretion, we are safe

by the protection of the Almighty. We are safe

whether we walk in the way, or sit in the house, or re-

pose on the couch. There shall no evil happen to the

just; even those events which are evil to others, are

sanctified and blessed to them.

"He shall give his angels charge over thee to keep thee

in all thy ways, (says the scripture), lest thou shouldst

dash thy foot against a stone." Happy it is to be the

care of angels, but happier far to be under his protect-

ing eye who is the keeper of Israel.

We must remember, that this promise has a direc-

tion embodied with it,  "Thou shalt walk in thy way."

Satan endeavoured to cheat our Saviour out of this im-

portant part of the promise, that he might cheat him

out of the benefit of it altogether. But Jesus knew

well the regard due to every jot and tittle of the word

of God.  We are required still to keep the way of the

Lord, and in the affairs of life to attend to our own

CHAP. III.]        BOOK OF PROVERBS.                  65

 

concerns, shunning the character of busy-bodies, by

not meddling in the affairs of others. In the calling

wherewith we are called, let us abide with God, and

we shall dwell in safety under the shadow of the Al-

mighty.

Sleep commonly flies from the victims of wretched-

mess and calamity; but quiet and peaceful are the

slumbers of those who can lie down in safety, because

the Lord sustaineth them. Even in the prospect of

danger and distress, they can repose in calm serenity,

for Jehovah giveth his beloved sleep. Such were the

calamitous circumstances of David, when exiled and

pursued by the unnatural Absalom, that all the people

who were witnesses of his banishment, wept for him.

Yet what says David himself?  "I laid me down and

slept; I awaked, for the Lord sustained me." When the

most prosperous sinners lie down to rest, they want cove-

nant protection, and know not but they may open their 

eyes in hell. The servant of God knows, that when buried

in the arms of "Nature's sweet restorer," he is under

that guardian eye which neither slumbers nor sleeps.

There may be seasons in which the good man can-

not enjoy pleasant slumbers. But what does he lose,

if by the thoughts that Wisdom suggests, he enjoys a

feast of holy contemplation, more refreshing to him

than sleep is to others *!

In order to enjoy this tranquility of mind, we must

believe the promises of God, and by the exercise of

holy confidence, banish those fears that would distress

the soul,

Ver. 25, 26. Be not afraid of sudden fear, neither

of the desolation of the wicked when it cometh. For the

Lord shall be thy confidence, and shall keep thy foot

from being taken.

 

* Psal. 1xiii 5.

66        EXPOSITION OF THE        [CHAP. III.

 

Sudden fears are attended with a stupifying influ-

ence upon those that want faith, but far different is the

fact with regard to the righteous. The righteous man

is bold as a lion, for he knows, like the three children

in Babylon, that the God whom he serves is able to

deliver him, or to render him happy, though the deso-

lation of others should involve the destruction, not only

of all his outward comforts, but of his mortal life *.

The Lord is a sure ground of confidence in the

worst of times. Our proper exercise in such seasons,

is to trust in the Lord, and to pour out our hearts be-

fore him, knowing that he will be a refuge for us.

This comfortable doctrine is illustrated and enforced

in almost every Psalm.

May not one, then, exclaim with the royal philoso-

pher, "Happy is the man that findeth wisdom, and

the man that getteth understanding!" The way in

which wisdom leads us, is attended with every bless-

ing, and free from every evil; or if there be any evil

in it, so wonderful is the providence of God, that it is

turned into good. Thus is Sampson's riddle verified

to every afflicted saint. May our lives be those of the

righteous, and our last end their's!

The wise man next directs us, to make no unneces-

sary delay in the performance of any good work.

Ver. 27. Withhold not good from them to whom it is

due, when it is in the power of thine hand to do it.

To do justly, is one great point of religion; and we

ought not unnecessarily to delay giving every man his

due, for the delay of justice is temporary injustice.

When we owe money to our neighbours, which they

require from us at present, and we, though able, defer

payment till afterwards, we are plainly guilty of injus-

tice; for a man has the same right to his property now,

 

* Hab. iii. 17, 18. Psa1. xlvi,

CHAP. III       BOOK OF PROVERBS.       67

 

that he will have a year hence. We find men re-

proved and threatened for keeping in their own hands

the hire of the labourer. The same censure may be ap-

plied to those who refuse to pay just debts, or to re-

store to its rightful owner any piece of lost property

which they have found; for we are not to do what we

will with that which is not ours, nor are we to owe to

another any thing but love.

We owe love and the proper fruits of it to our fel-

low-creatures, according to their necessities and cha-

racters, and our connection with them; and we trans-

gress the rule of righteousness, if we withhold even

from our enemies that which is due to them by the

law of Christ; for many things are to be reckoned just

debts from us on his account, which they have no title

to claim for their own sakes. It may be difficult for

us to render to others what is due to them by the laws

of justice or charity; but the question is not, whether

it is easy, but whether it is in the power of our hands,

to render unto others that good which is due to them. 

The fruits of love are often labours, but they are not

such labours of love as those which our Redeemer

cheerfully performed for us, nor is any man a loser by

them *.

What is in the power of our hands to-day, may not

be in our power to-morrow, and therefore we ought

not to delay the performance of any good work †.

Ver. 28. Say not unto thy neighbour, Go, and come

again, and to-morrow I will give thee; when thou hast it

by thee.

Delays in any part of duty, furnish a strong pre-

sumption that we do not perform it cheerfully. We

are commanded, not only to do good works, but to be

ready to every good work; not only to shew mercy,

 

* Heb. vi, 10.             † Gal. vi. 10.  Eccl. xi. 2.

68        EXPOSITION OF THE                    [CHAP. III.

 

but to shew it with cheerfulness. He that gives

speedily, gives twice; but he that gives with slow re-

luctance, gives in part a denial. Much of the benefit

is often lost to the receiver, and much of the gratitude

to the giver, by telling our neighbour to go and come

again.

There is a manner of giving that but ill accords

with that humanity and mercy which should dispose

us to give. Airs of superiority assumed even to the

meanest of our fellow-creatures, are unbecoming; for

however inferior to us in point of station, they are still

our neighbours, and God commands us to love them

as ourselves. God often delays answering our prayers,

but he is infinitely and essentially superior to us; yet

his delays are all in wisdom and love. When it is fit

that his petitioners should receive what they ask, he

gives before they ask, or whilst they are yet speaking

he hears.

In one case, the wise man allows us to defer giving.

When we have it not by us, and when we cannot

give at all in a consistency with more urgent duties,

we may refuse to give; but still we must have hearts

to give, were it in our power. And if there be first a

willing mind, it is accepted according to what a man

hath, and not according to what he hath not.

The next direction is against doing evil to our neigh-

bours.

Ver. 29. Devise not evil against thy neighbour, seeing

he dwelleth securely by thee.

Our fellow-men are our neighbours, and we are des-

titute of the love of God if we feel no love to them.

If the practice be an index of what passes within, we

must conclude that man to be wholly destitute of

love, who can wilfully hurt those whom he is required

to love as himself. Such a man cannot surely pretend

to religion; or if he does, he is at best like a tinkling

CHAP. III.]       BOOK OF PROVERBS.            69

 

brass, or a sounding cymbal, for his professions are

emptiness and hypocrisy.

At the day of judgment, they shall be doomed to hell,

who did not serve their neighbour in love; where, then,

must those appear whose practice was quite the reverse?

All injurious persons are wicked, and the more con-

trivance there is in any evil that we do, it has so much

the greater malignity in it *. It is criminal to devise

evil against any person; but it is double iniquity to

hurt those that dwell securely by us, for this in effect is

a breach of trust, and an indication of a heart base and

depraved beyond the common pitch of human wicked.

ness. The meek and the quiet of the land are the

persons who dread no injury from us, as they plot

none against others; and the Lord Jesus, to whom all

judgment is committed, is the Redeemer of all such

persons. He hath pronounced a blessing on them,

and will avenge them of their enemies; for with righ-

teousness shall he judge the poor, and reprove with

equity for the meek of the earth †.

We must not even contend with our neighbours by

hard words, when they have done nothing to provoke

us; otherwise we are volunteers in the devil's service,

sinning without putting him to the trouble of tempt.

ing us.

Ver. 30. Strive not with a man without cause, if he

have done thee no harm.

If a man has injured us, we ought to forgive him.

Do we believe that God for Christ's sake hath for-

given us ten thousand talents, and shall we reckon it

a hard matter, at Christ's command, to forgive our

brother a few pence?

If the unforgiving shall never enter into heaven,

what curses shall for ever lie upon those who are

 

* Mic. ii. 1.    † Iss. xi. 4. Mic. ii. 9, Psal, 1xxii. 12, 14.

70        EXPOSITION OF THE         [CHAP. III.

 

guilty of unprovoked injuries?  Railers and revilers

stand excluded from the kingdom of God, and the ad-

mission of injurious persons, like Saul the Pharisee,

into the kingdom of God, is to be regarded as a miracle

 of mercy.

It may possibly be alleged, that injurious persons

are often prosperous in the world. It may be so in

some circumstances, yet,

Ver. 31. Envy thou not the oppressor, and chase none

of his ways.

Imagine not that a man can be happy in the enjoy-

ment of that which he has gained by dishonest means.

Envy or admiration of his success, might lead us to

imitate his unrighteous behaviour. Though his wine

sparkle, let us remember that there is poison in the cup.

Ver. 82. For the froward is abomination to the Lord;

but his secret is with the righteous.

That man who is detested by the Lord, is so far

from being happy, that he is miserable and accursed.

Can he know true happiness, who is looked upon with

an angry countenance by him whose smiles are heaven,

and whose frowns are hell? Such is the situation of

oppressors of every rank, from the mighty Nimrods of`

the world, who employ themselves in general mas-

sacres and desolations, down to the petty parish op-

pressors, who grind the faces of their poor neighbours,

and by adding field to field, to the ruin of many fami-

lies, endeavour to plant themselves alone in the country-

side *.

"But his secret is with the righteous." They en-

joy a fellowship with God unknown to the World. He

discovers to them the secret mysteries of grace, re-

freshes their souls with the manifestations of his spe-

cial love, and blesses their substance by the unper-

 

* Is. v. 8, -10. Hab. ii.

CHAP. III.]     BOOK OF PROVERBS.      71

 

ceived workings of his gracious providence *. God not

only enriches them with his goodness, but treats them

as friends, and to them all his paths are mercy and

truth.

The blessing of God upon his people, and his indig-

nation toward his enemies, spread through their dwell.

ings, rendering them happy or miserable. The cottage

Of the just is a quiet and pleasant habitation. The

palace of the wicked is blasted by a secret curse.

Ver. 38. The curse of the Lord is in the house of the

wicked, but he blesseth the habitation of the just;

And happiness or misery lies in the blessing or curse

of God †. When you behold the magnificent struc-

tures in which sinners dwell, let not your thoughts be

lost in wonder, or your hearts rankle with envy. They

are fabrics, stately indeed, but not solid. You may

pronounce them cursed. Eliphaz saw the wicked

taking root, but suddenly he cursed his habitation, for

his children are far from safety. The curse of God

has often destroyed the timber and the beams of the

most towering palaces; often has it kindled a fire, by

which they have been destroyed to the lowest founda-

tion. Such dwellings as these are houses of infection,

for the leprosy of sin has taken possession of them, and

it can be ascribed only to wonderful mercy, if the

children and servants in them escape the plagues pre-

pared for their lords.

By the blessing of the Lord, the meanest cottage is

converted into a dwelling of joy and praise. We read

of whole houses that have been blessed for the sake of

godly servants; how much more may the divine blessing

be expected, where the masters are pious, and make

their dwellings a little church, where the melody of

 

* Psal. xxv. 14.   John xiv. 21.—xv. 15.    Hag. ii. 19.

                        † Psal. xxxvii. 22.

72        EXPOSITION OF THE         [CHAP. III.

 

thanksgiving and the voice of prayer are daily heard!

The blessing of God, that is daily asked, shall not be

refused; and the members of the family are blessed

with instructions and examples that must produce

good effects on them, unless they harden their hearts

like an adamant. The holy conversation of good wives 

may be a means of winning their husbands; and many

children and servants have found the greatest reason to

thank God for the appointment of their dwelling in a

family of saints.

From among the wicked, we find that proud and

haughty scorners are singled out as signal monuments

of the vengeance of God.

Ver. 84. Surely he scorneth the scorner, but he giveth

grace unto the lowly.

It is pride that makes men scorners. When men

have an overweening conceit of themselves, they are

likely to behave insolently to others, and contemptu-

ously to God himself *.   But on such arrogant worms

of the dust, Jehovah looks down with contempt, and

makes them objects of derision to all men. We read

in scripture of many, whom the pride of their heart and

countenance brought to the lowest disgrace. Nebu-

chadnezzar, and Haman, and Herod, and the proud

Pharisee, are set forth for examples, to shew us that

these men stand not on an even place, whose hearts are

not kept low by that grace which cherishes humility.

That God whose eye turns away with disdain from

the splendour of haughty princes, and the diadems of

imperious kings, looks with kindness upon the mean-

est of those who walk humbly with their God †. He

visits them in mercy, and refreshes their spirits with

his love ‡. He gave them that grace which makes

 

* Compare 1 Peter v. 5. and James iv. 6.                † Isa. lxvi. 2.

‡ Isa. lvii. 15.

CHAP. III.]         BOOK OF PROVERBS.              73

 

them humble, and he giveth more grace. God bestows

grace on men, that he may be glorified; and the lowly,

who are made sensible of their emptiness and guilt,

are the persons who will ascribe praise to him, for the

least of his favours: In them he will display the ex-

cellency of his love, and enrich them with his bless-

ings in this and in the everlasting world.  "Blessed are

the poor in spirit, for theirs is the kingdom of heaven."

With the lowly is wisdom, and,

Ver. 35. The wise shall inherit glory, but shame shall

be the promotion of fools.

Some by their birth and fortune inherit high sound-

ing titles, and celebrated kingdoms. But if they are

not wise, their lofty situation is the theatre of their dis-

honour. Those who are blessed with sound wisdom,

have an inheritance of glory in reserve, compared with

which the crowns and sceptres of the world deserve

not a name. The prudent are even at present crowned

with knowledge; but the happy day is coming when

they that are wise shall shine as the brightness of the

firmament, and they that have turned others to the

wisdom of the just, as the stars for ever and ever.

Fools are fond of honours, but all the honours they

can enjoy are like bubbles when they glitter in the

sun. They shall be promoted, indeed, but their exal-

tation shall be like that of Haman, who was exalted

when he was hung upon a gallows fifty cubits high.

Their shame shall be conspicuous to the world, when

they shall be covered with everlasting disgrace, and

become an abhorring to all flesh *.

 

* Luke xiv. 11.

 

 

74        EXPOSITION OF THE         [CHAP. IV.

 

 

CHAPTER IV.

 

IN this chapter, Solomon renews his exhortations to

us to get wisdom, ver. 1-18, and to avoid tempta-

tions, ver. 14.7-19. The chapter concludes with a

short sum of practical religion.

In his exhortation to wisdom, he makes use of

many of the same motives by which he had already

recommended it. Solomon had a heart filled with

knowledge, beyond all the sons of men; and he could

have charmed and astonished, by the discoveries of

new truths in every sentence; but he had Wisdom to

manage his knowledge, and therefore prefers those dis-

courses which are solid and useful, to those which, by

their dazzling brilliancy, are fitted only to produce ad-

miration and surprise. He desires not our applause, 

but our benefit; and his aim is not to shine, but to in-

struct. He was a wise householder, instructed into

the mysteries of the kingdom of heaven, and brings

out of his treasure things old as well as new.

God speaks to us more than once or twice by this

inspired penman, and shaIl we not listen to his voice?

We have precept upon precept, and line upon line; and

if we do not receive instructions pressed upon us so

warmly, we must go and fall backwards, and be broken,

and snared, and taken. May God open our hearts to

hear what is said by him who was the wisest of men,

and who spoke under the guidance of unerring Wisdom.

Ver. 1. Hear, ye children, the instruction of a father,

and attend to know understanding.

CHAP. IV.]        BOOK OF PROVERBS.               75

 

Our Lord teaches us to pray to God, as children to

a father. Have we such confidence toward God, and

shall we not attend with the reverence and love of chil-

dren, to him who addresses us with the infinite tender-

ness of a heavenly Father?

Some have lost their fathers; some have fathers who

give no food to the souls of their children. There is a

Father who will take up these orphans, and supply

than with the best and kindest instructions. He calls

upon all of us to attend to his understanding, for he

still opens his mouth in wisdom. That blessed God

who makes the sun to shine upon our world, has

caused this luminary still to shine for enlightening the

souls of men. It was in mercy to Israel that the sun

was made to stand still upon Gibeon, that the people

might avenge themselves of their enemies; but it is a

richer favour, that this light of his age still shines, to

direct our paths in wisdom and safety. But let us

hear what he can say in recommendation of what he in-

culcates upon us. 

Ver. 2. For I give you good doctrine, forsake ye not

my law.

The many say, "Who will shew us any good?"

But they know not what is good for them, and suffer

themselves to be deceived with shadows. Here God

shews us what is good, and gives it to us. All the

things that the sons of men can desire, are not to be

compared to good doctrine.

But is it becoming in a wise man to commend his

own discourses? Solomon might well commend them,

for they are not his, but God's, and God is graciously

pleased to commend them to our acceptance. He calls

us to buy wisdom without price, and discovers as much

earnestness in recommending this precious merchan-

dize, as if he were to be enriched by the price.

Were a thousand volumes to be written in commen-

76               EXPOSITION OF THE         [CHAP. IV.

 

dation of this book, they could not say so much for it,

as it can say for itself in a few words. God is not

only the author, but the recommender of it. He calls

it good doctrine, and requires us not to forsake it in

our practice. To despise it, is to despise the authority

and love of him who guided the pen of Solomon in

writing and commending it to us. To forsake his law

is to forsake the king's highway, which is ever under

his eye and protection, (chap. ii. 9.) and to turn into

those paths which are haunted by ravenous beasts.

The words of Wisdom here sounding in our ears,

are the words, not only of Solomon the wise, but of

David, the man after God's own heart. He delivers

to his children, what he heard from his blessed father,

by whom also the Spirit of the Lord spake.

Ver. 3, 4. For I was my father's son, tender and

only beloved in the sight of my mother. He taught me

also, and said unto me,—

His parents had, in his tender years, instructed him

in the principles of religion; and the reason why they

did so, was, that they loved him; for the best evidence

of parental love is to instruct, and when necessary, to

correct children. Solomon was the best loved son in

the family, and the greatest pains were employed in

training him up in the way wherein he should go. Of

him, accordingly, we find, that his parents had more

joy than of all the rest.

His mother gave him instruction, as well as his fa-

ther.  Her crime had lost her a child, but her reli-

gious care was rewarded with double comfort in the

best and dearest of her sons. Were there more women of

the spirit of Bathsheba, and Lois, and Lemuel's mother,

we might hope to see a greater number of Solomon's,

and Timothy's, and Lemuel's in the world.  Solomon

was a wise and good king, but his mother's name was

Bathsheba. Rehoboam was a bad king, and his

CHAP. IV.]        BOOK OF PROVERBS.                 77

 

mother's name was Naamah, an Ammonitess. It was

peculiarly creditable to Asa that he behaved well,

though Abijah was his father, and Maacha his mother,

or grandmother.

Solomon communicates to his children the instruc-

tions which his father had given him. We do injus-

tice to our children, if we do not endeavour to leave

them that estate which our forefathers acquired for

their posterity. It is a more grievous iniquity, if the

fathers transmit not to their children those pious in-

structions, which in their tender years they received

from their own parents. Families are reckoned ho-

nourable, when a rich estate passes from father to son,

through many generations; but it is a far more lovely

sight, to behold the same faith dwelling in a rising

family, that dwelt in their mother, and father, and

remote ancestors.

We have a specimen of David's instructions to Solo-

mon in the twenty-eighth chapter of the first book of

Chronicles. The reading of it is sufficient to warm

our hearts, and make us wish to hear more of the ve-

nerable king's instructions to his son. Solomon, who

did not forget what his affectionate father said, gives

us more of them in this place. Let us hear them with

reverence, that we may not be found despisers of him,

by whose direction David spoke, and Solomon wrote.

Ver. 4. Let thine heart retain my words: keep my

commandments, and live.

Children must attend to the words of their pious

parents, and treasure them up in their hearts, to be ob-

served in their lives; for it is no vain thing, but their

life, to which they are called to hearken *. When our

fathers leave us money or land, we will not part with

these gifts of their love; but the instructions of life are

 

* Deut. xxxii. 46.

78        EXPOSITION OF THE         [CHAP. IV.

 

more precious than any earthly heritage. The wisdom

which Solomon learned by his father's counsels, was

better than his kingdom. When proved by God, it

appeared that he valued an increase of wisdom above

an addition to his dominions, or his wealth, or even to

the years of his life.

Ver. 5. Get wisdom, get understanding; forget it not,

neither decline from the words of my mouth.

How earnestly are we called to seek after wisdom,

till we find it! It would be a happy token of getting

it, were we so deeply convinced of its value; as to

make the attainment of it our grand concern; for bless-

ed are they that hunger and thirst after righteousness, 

they shall be filled.  If we cry for wisdom, and lift up

our voice for understanding, our cries shall not remain

unanswered. The success of Solomon's petition is re-

corded as an encouragement to our prayers and our

hopes *.

It is not enough to get wisdom; we must also use

it, and walk in its ways. They are all pleasantness and

peace, but pain and misery will meet us, if we turn ei-

ther to the right hand or to the left.

Ver. 6. Forsake her not, and she shall preserve thee;

love her, and she shall keep thee.

There are some who think it necessary, in particular

cases, to forsake wisdom, lest their strictness should

expose them to damage. But David here tells Solo-

mon and us, that this must be a dangerous error. The

way of duty and of safety is still the same.  Those

who walk by faith will believe this, though it appear

to such as walk by sight, an absurdity contradicted by

a thousand facts. It is incomparably safer and hap-

pier, to lose our credit and our life, by cleaving to the

 

* Chap, ii. 1-5.

CHAP. IV.]          BOOK OF PROVERBS.                 79

 

truths and ways of Christ, than to preserve both by

base compliances with the enemies of the truth *.

That we may not forsake wisdom, we must embrace

and love her. A miser will never forget where his

treasure lies, and he will lose his life sooner than be

robbed of his precious store. The love of wisdom

will in like manner induce us to lay it up in our hearts,

and to keep fast hold of it in defiance of every danger.

When persons receive not the truth in the love of it,

they provoke God to leave them to the influence of

strong and soul-ruining delusions. When we receive

it into our hearts, it makes us strong and victorious

over the wicked one †.

Ver, 7. Wisdom is the principal thing; therefore get

wisdom, and with all thy getting get understanding.

David had got understanding by meditating on

God's testimonies, and he found it the principal thing.

His crown and palace were not comparable to it in his

eyes. Setting so high a value upon it himself, it was

his great desire that his beloved son should get it also.

And those parents who are possessed of David's spirit,

would rather see their children wise unto salvation,

than rich and great in the world. Evil parents are

not so bad as to refuse bread and fishes to their chil-

dren. Good parents use every means to make them

sharers of that wisdom, which they have found to be

their own happiness.

Whatever we get, let us get wisdom.  I remember

to have read of two religious women in the reign of

Queen Mary of England, who parted with a consider-

able portion of their estate, for a few leaves of the

Bible. They who look upon the bargain as a foolish

one, have little knowledge of the worth of the scrip-

tures. If a man has acquired thousands of gold and

 

* Mat. xvi.      † 2 Thes. ii. 10.  1 John ii. 14.

80        EXPOSITION OF THE        [CHAP. IV.

 

silver, and is without wisdom, he has gained thousands

of shining nothings.  If he has acquired wisdom, and

nothing besides, he has gained the one thing needful *.

Having gained wisdom, we ought to value her as

she deserves to be valued.

Ver. 8, 9. Exalt her, and she shall promote thee;

the shall bring thee to honour, when thou dost embrace

her. She shall give to thine head an ornament of grace;

a crown of glory shall she deliver to thee.

All that truly know wisdom, must embrace and

exalt her. The only reason why any treat her with

indifference, is that they are entire strangers to her.

None knew her better than David and Solomon, and

we hear how eloquent in her praises they are.

We must prize wisdom as a pearl of inestimable

value, and we must testify our regard for her, by

growing in grace and in knowledge; by improving

every means and opportunity afforded us of increasing

this divine treasure; by valuing, for the sake of wis-

dom, the teachers and lovers of it; by earnest endea-

vours to make our friends and neighbours sensible of

its value; and, in a word, by giving it the throne of our

hearts, and the government of every action of our lives.

They who honour wisdom, obtain the noblest ho-

nours; for by wisdom they are promoted. Their heads

are adorned with a diadem of beauty, and a crown of

glory is delivered to them.

None are so apt to be vain of earthly honours as

those who, like David, are unexpectedly raised to the

possession of them, or who, like Solomon, surpass in

majesty all their contemporaries. Yet we find, that

neither David nor Solomon was greatly charmed with

the lustre of a crown. The reason is obvious,—their

eyes were open to the glories of true wisdom, and all

 

* Mat. xiii. 44- 46.

CHAP. IV.]      BOOK OF PROVERBS.             81

 

the glories of earthly kingdoms were lost in the su-

perior brightness. They would rather have exchanged

conditions with the poorest saint in Israel, than with

the most magnificent monarch in a land where God

was no known.

Solomon received and readily assented to his father's

good doctrine; we need not wonder therefore that he

prayed for wisdom rather than for long life, or glory,

or power. He had learned not only that wisdom was

a nobler possession than any of these things, but that

it brings these along with it. If we receive in faith and

love these instructions of the holy man, our desires

will be like his. He that is told of a rich treasure hid

in his ground, will soon make it appear whether he be-

lieves the report. He who believes the report of God

concerning the excellency of wisdom, will dig for it as

for hid treasure.

The are the instructions of David to Solomon,

which he communicates to us. Solomon now appears

again to address us in his own person.

Ver. 10. Hear, O my son, and receive my sayings;

and the years of thy life shall be many.

Who is the man that desires to live long, that he may

see good? Let him hear and receive the sayings of

David * and of Solomon. There are few men that do

not wish to live long, but there are few too that can

trust as much to the counsels of the sovereign arbiter

of life an of death, as to the counsels of a good phy-

sician; for all men have not faith. Many shorten their

days by seeking to the physicians rather than to the Lord.

A wise man would not chuse, for the sake of a long

life, to expose himself to guilt and misery. But Solo-

mon, in is prescription, consults our innocence and

happiness as well as the length of our lives.

 

* Psal. xxxiv. 11 -14.

 

 

82        EXPOSITION OF THE         [CHAP. IV.

 

Ver. 11-18. I have taught thee in the way of wisdom;

I have led thee in right paths. When thou goest, thy steps

shall not be straitened; and when thou runnest, thou shalt

not stumble. Take fast hold of instruction; let her not

go: keep her, for she is thy life.

In our journey through life we have great need of

one to guide us, for it is not in man that walketh to

his steps. God only can  lead us in a safe way, 

and he does it by his Spirit through his word. This

inspired writer does not only teach, but guide us. He

is like a companion in our journey; who points out

every step that we should take, and every step that we

ought to avoid.

The way in which he leads us, is the way of wisdom,

for we are taught to keep our great end constantly in

view and to adopt the proper methods for reaching

it.  It is a right way, for our interest and duty are

jointly pursued; and every point is gained, when these

two most important objects are combined. Our duty 

to God and to man, and to ourselves, are all clearly

explained by this divinely instructed teacher.

It is a straight way, —a way in which we shall not

be straightend, and in which we shall not stumble.

They that walk in the ways of sin and folly, imagine

themselves the only persons that enjoy liberty. But

how vain the thought! They are very slaves, for they

are in bondage to impetuous passions, which prescribe

service hard and impossible to be performed. One of

the tyrants contradicts the orders of another; and

though one should gain the sovereignty, and crush

ever insurrection of the rest, the servant of sin is still

straightened, because conscience terrifies him, or divine

providence crosses him in his pursuits.  He, on the

contrary, that walks in the way of God's precepts,

at liberty; for though he is in the strait way

CHAP. IV.]     BOOK OF PROVERBS.       83

 

that leads to life, that way is broad enough to allow

him all the room that a reasonable being can desire.

We taught to manage our civil and spiritual

business with ease and safety, and to avoid every thing

that might encumber or ensnare us. Stumbling-blocks

lie before us in our journey through life, and they that

have not a skilful guide often fall upon them to their

hurt. Sometimes we are under the necessity of run-

ning, an there is then most danger of falling into sin

and mischief, when, without being allowed time to de-

liberate, we must instantly resolve upon one of two

courses that lie before us, or must act with vigour and

alacrity, at the risk of being by our passions hurried

forcibly along, without time to take due care of our

steps.  In such cases as these, it is needful to have re-

ligious principles rooted in our hearts, and religious

knowledge stored up in our minds, which through

divine grace will prevent us from adopting any course

of action displeasing to God, and enable us to deter-

mine by what means we may best consult the glory of

God and our own real interest. When we act with re-

solution, and shew our fervent zeal in religion, this

knowledge and wisdom will preserve us from those

dangerous extremes which have so often brought dis-

honour on religion and the professors of it.

Many temptations surrounded David in the days of

his youth and he was sometimes ready to slip with his

feet; but he meditated on God's testimonies, and in all

his ways acknowledged God, and the Lord directed

his steps and enlarged them under him. If at any

time he stumbled, the reason was, that he lost sight of

that word which was the light of his path, but he was

never left to turn aside from following the Lord.

Let us therefore receive the instructions of life with

84        EXPOSITION OP THE         [CHAP. IV.

 

all the desire of our hearts. Let us value them as our

life, and abhor sin and folly more than death.

That we may keep fast hold of instruction, and walk

in this straight way in which we shall not stumble, it

is necessary to keep out of the way of evil men.

Ver. 14, 15. Enter not into the path of the wicked, and

go not in the way of evil men. Avoid it, pass not by it,

turn from it, and pass away.

We must not have fellowship with bad men. Their

course and company are to be avoided *. We must

not much as enter into their path, or if we have

entered, we ought instantly to turn out of it. Their

path is to be avoided by us when we are at a distance

from it.   It is unsafe to pass by it, lest we should be

tempted to take a step or two in it. When we find

ourselves near, it is our duty to hasten away till we get

at a distance from danger.

This wise leader calls out to us with a loud voice, to

keep at a great distance from the way of evil men.  He

calls as if it were a haunt of robbers and murderers;

and so indeed he may, for they that would rob us of

our innocence and peace, are more dangerous than

those that would rob us of our money.  The sins to

which they would tempt us by their example and per-

suasions, may prove the destruction of our comforts and

our souls.

            We pray to be kept from temptation, and our prac-

tice ought not to contradict our prayers; otherwise it is

evident, that as one man mketh another, so we mock

God, by asking from him what we wish not to have.

            No wonder that the wise man is so peremptory in

urging us to avoid the society of the wicked,

            Ver. 16, 17. For they sleep not, except they have done

mischief; and their sleep is taken away, unless they cause

 

* Eph. v. 13.
CHAP. IV.]           BOOK OF PROVERBS.                85

 

some to fall.  For they eat the bread of wickedness, and

drink the wine of violence.

            They are faithful servants of him who is a murderer

from the beginning, and their pleasure lies in doing

mischief.  It is their meat and their drink to do the

will of the wicked one.  They subsist on robbery and

spoil, and if they have not been eating the bread of

wickedness, they retire to their beds with the reluctance

of those who have been unable to procure for themselves

necessary food.

            These wicked persons may teach us how zealous we

ought to be of good works.  Why should the servants

of the best Master labour in his service with less fidelity

and resolution than those that serve the devil, and

work for his poor wages *?  If we have David’s spirit,

we will not give sleep to our eyes, nor slumber to our

eye-lid, till we have done the work of the day for

God.  The faithful followers of Christ will count it

their meat and their drink to do the will of their heaven-

ly Father.

            He was a heathen, but he had the soul as well as the

purple of an Emperor, who said on the evening of a

day in which he had not done any good, “Friends, I

have lost a day.”

            There are many whom it would be difficult to per-

suade to manifest the same zeal in the service of right-

eousness, which these profligates discover in the service

of iniquity; but it may reasonably be expected that we

should flee their company when their character is laid

before us.  Let us not form the mistaken idea, that the

worse they are, we are in the less danger of imitating

them, for the heart of man is deceitful above all things,

and desperately wicked.  Of little sins we are not

afraid, but say within ourselves, “These sins are at-

 

*Rom. vi. 23.

 

 

86        EXPOSITION OF THE         [CHAP. IV.

 

tended with little danger, are they not little ones?  sure-

ly our souls shall not die though we fall into them."

We are as little afraid of great sins, because we think

them so shocking that we cannot fall into them. Fre-

quently does it happen, that labouring under such mis-

apprhensions as these, men lay down their heads upon

the 1ap of temptation, and awake like Sampson in the

hand of their enemies. By these enemies they are

captive at their will, and to this punishment

God has given them up for neglecting to follow his

counsels, and preferring to them the instructions of

those who cause to err.

There is as great a difference between the path of

the just and that of the wicked, as there is between

light and darkness.

Ver. 18, 19. But the path of the just is as the shining

light, that shineth more and more unto the perfect day.

The way of the wicked is as darkness; they know not at

what they stumble.

The righteous man possesses an understanding

brightened by the rays of divine truth, for the Sun of

righteousness hath shone into his soul. His heart is

beautified by the light of purity, diffusing a pleasant

lustre around him in his conversation; and his spirit is

cheered with the light of joy and consolation from the

countenance of God.

This light is not like that of a taper which burns it-

self away into darkness, but like that of the morning

sun, which shines brighter and brighter, till it blazes

with meridian splendour.

Christians increase in knowledge, and grace, and

happiness, in this world, and are perfected at death and

the resurrection. Clouds may indeed- obscure their

brightness, and thick darkness may occasionally cover

them. Their progress may be suspended, like that of

the sun in the days of Joshua; or they may go back-

 

CHAP. IV.]         BOOK OF PROVERBS.                87

 

ward, as the same glorious luminary did in the days of

Hezekiah but these days of threatening aspect shall not

extinguish their light. The Lord will make their light

to spring forth speedily, and their darkness as the noon-

day. He will remove or turn back in their progress

the causes that obstructed them, and he that began the

good work in them will perform it until the day of

Christ. Then shall they shine forth as the sun in the

kingdom of their Father, for the Lord shall be to them

an everlasting light. They shall see God as he is; they

shall, love him to the utmost extent of their capacity,

and enjoy full satisfaction in the presence of him with

whom is the fountain of life.

The wicked travel in darkness all their days. This

is true, not only of those rebels against the light who

abandon themselves to all manner of wickedness, but

of all who follow not him who is the light of the world,

and live without that charity which is the distinguish-

ing mark of the disciples of Christ *. Unbelievers may

have some glimmerings of light in their minds and con-

sciences, but these are not sufficient to keep them from

walking in darkness; their eyes are evil, and their whole

course of life is full of the darkness of ignorance and

error, of misery and sin.

So great is this darkness, that they often stumble and

wound themselves without knowing the cause of it, or

even that they are wounded; and hence arises their

ignorance of their need of healing. The wise are not

ignorant of Satan's devices, and when they fall they are

instructed to avoid the stumbling-block by which their

fall was occasioned; but it is the misery of fools walk-

ing in darkness, that being insensible to the means of

their seduction into sin, they fall again and again by

the same instruments of temptation. Instead of learn-

 

* John viii. 12. 1 John ii. 11, 12.

88        EXPOSITION OF THE         [CHAP. IV.

 

ing caution by their sins, one fall is the occasion of

another, and perhaps a worse.

There is indeed a great difference between the dark-

ness of their path, and that region of darkness to which

it 1eads. Their minds being blind, there is no light

within them; still, however, the light of Christ shines

around them, and they are called upon to give it ad-

mission *. Arise, shine, for thy light is come, O thou

that long dwellest in darkness! If you are deaf to the

voice of him who has come to shed light into your

souls, you know not when your feet may stumble

upon the dark mountains, and your souls drop into

the regions of eternal darkness, where there is not the

light of a candle to mitigate the horrors of the gloom.

If, after all that our wise instructor says, we still

chase the path of evil men, let us hear the sentence of

our Judge †.

This chapter is concluded with a short but compre-

hensive sum of practical directions; but before address-

ing them to us, the preacher again summons us to

attend.

Ver. 20-22. My son, attend to my words; incline

thine ear unto my sayings, Let them not depart from

thine eyes; keep them in the midst of thine heart. For

they are life unto those that find them, and health to all

their flesh.

When a preacher has truths of great importance to

communicate, and sees many of his hearers asleep, he

endeavours to rouse them up; so this wise man, know-

ing that we are dull of hearing, frequently renews his

calls to us to hear and treasure up his words.

It is our duty to be frequently summoning the

powers of our souls to attend with reverence to the

word of God, our Maker and our Judge, and to pray

 

* John xii, 33. Eph, v. 14. Mat. viii. 16.      † John iii. 19, 20.

CHAP. IV.]          BOOK OF PROVERBS.            89

 

to God that he may open our ears to discipline, and

seal our instruction.

He that hath ears, let him hear. Let him place

these necessary instructions before his eyes, that they

may be a rule to his life, and let him lay them up in

the midst of his heart, believing them to be the faith-

ful sayings of God, and loving them with a cordial af-

fection, because they are more precious than gold, and

sweeter an honey from the comb.

The motives that call for our attention are ex-

ceedingly powerful. It is a father that speaks. The

things which are spoken are of quickening and in-

vigorating virtue. They are life to such as find

them, an health not only to the soul but to the body;

not to a particular part of it, but to all the flesh. A

medicine effectual to the cure of a single member might

soon enrich the inventor of it. Here is a medicine for

all the flesh, and yet the physician that prescribes it

without reward, finds so few willing to make use of it

that he must proclaim its virtues again and again. He

speaketh once and again, but man perceiveth it not.

Are we then dead not only to every generous principle,

but to every feeling of self-interest? Are life and

death become matters of indifference to us? Is it all

one in our eyes whether we enjoy health in our bodies

and spirit, or pine away under the power of deadly

distemper? Here is healing balm. Here is a physi-

cian of infinite value. Attend to the directions which

he gives for the management of our whole life.

He that is born of God keepeth himself, and the

wicked one toucheth him not. The Lord is our keeper;

and in the history of Peter we are furnished with a

melancholy proof, that unless he keep us, our care of

ourselves will be unavailing; but if we commit the care

of ourselves to God by a lively faith, it will not make

us careless about ourselves, for God keeps us by his

90        EXPOSITION OF THE         [CHAP. IV.

 

power through faith, by putting his fear into our

hearts, and by exciting into activity those beneficial

graces. If God keeps his fear alive in our hearts, we

shall be powerfully disposed to guard our hearts and

tongues, our eyes and feet from evil. We are here in-

structed by Solomon in what manner to manage this

important affair.

Ver. 23. Keep thy heart with all diligence, for out of

it are the issues of life.

The heart is the fountain of vital action. It is out

of the good treasure of the heart that a good man brings

forth good things, and out of the evil treasure of the

heart that the evil man brings forth evil things. No

actions can be good unless the heart be good, more

than the fruit can be good when the tree is corrupt.

The heart of Simon Magus was not right with God,

and therefore his professions were hypocrisy. This

corrupt fountain must be purified by the Spirit of

Christ, or the streams issuing from it will be corrupt

and poisonous. But even when purified by renewing

grace, it is not altogether pure. Such is the remain-

ing tendency to corruption, that the heart must still be

kept with all diligence.

We ought carefully to keep our tongues and hands,

our eyes and feet; but above all, we ought to keep

our hearts. This will be the best means for keeping

all the rest, and without this, however well our exter-

nal behaviour is regulated, we are but corrupt and

false-hearted professors of religion *.

That our hearts may be kept, we must observe them

with a watchful eye, and endeavour to be well acquaint-

ed with their leading principles and their inward work-

ings. It is a shame for one who knows many things

 

* Psal. cxix. 80,

CHAP. IV.]           BOOK OF PROVERBS.               91

 

not to know himself, and the chief thing about our-

selves to be known is the heart.

With a strong hand must the heart be ruled; and it

ought to our constant endeavour to subject to the

word of be our every imagination and reasoning, every

opinion and thought, every inclination and affection.

A neglected garden will not be so full of weeds, as a

neglected soul of vain thoughts and exorbitant passions,

hateful to God, and dangerous to our own happiness

and peace.

The heart must also be guarded against those dan-

gers that perpetually threaten our best interests. It is

like a besieged city attacked by mighty and cunning

enemies, and in danger of being betrayed by a trea-

cherous within.

It is a great encouragement to us in performing this

difficult duty, that our labour shall not be in vain. Nu-

merous the promises made to us of assisting grace*,

and if we suffer from a surprise of the enemy, Christ

prays that our faith fail not.

The tongue is that member of the body which com-

municates most readily with the heart. For this reason

it is to be regarded as its most active instrument, either

for good or evil service; therefore, in the next place,—

Ver. 24. Put away from thee a froward mouth, and

perverse lips put far from thee.

A wry mouth is a great deformity to the counte-

nance; a perverse tongue is a more ugly blemish to

the conversation.

The tongue is a world of iniquity, and needs a world

of care to manage it. We must not only refrain from

evil discourse, but put it far from us, avoiding every

thought and feeling that might set an evil tongue in

motion, a refusing to listen to evil speakers, that we

 

*Ezek. xxxvi, 26. Jer. xxxii, 40.

92        EXPOSITION OF THE         [CHAP. IV.

 

may not be tempted by them to retail their infamous

orders.

It is a sad thing to think evil, for that corrupts our-

selves; but if we have done foolishly in thinking evil,

let us lay our hands upon our mouths, lest we corrupt

others also.

We must repent bitterly of evil imaginations, but

the manifestations of pardoning grace restore complete

comfort and calm serenity to the wounded spirit. But

when we have given our tongues a license, whereby

others also have been drawn into sin, we must remem-

ber that, though pardoning mercy may clear our con-

sciences from the terrors of guilt, deep remorse must

still be felt for the irreparable injury done to others.

Who can tell how far its baneful influence may have

spread?

The commandment of God must also give direction

to our eyes.

Ver. 25. Let thine eyes look right on, and let thine eye-

lids look straight before thee.

Sincere views in the course of our life to the great

end of our being is a necessary part of religion, and

without these there is no truth in our religious profes-

sion. The Pharisees abounded in prayers and giving of

alms; but the praise of men was in their eye, and our

Lord tells us that they had their reward. Their desire

was to be seen and honoured by men; that they no

doubt by their religion obtained, but it was all that

they obtained by it. Jehu thought himself a very

zealous man, but he took not heed to walk in the way

of the Lord with all his heart; and it is testified of

him that he departed not from the sins of Jeroboam all

his days. He did many good things, but his eyes

looked aside to his honour and profit. All the splendid

actions he performed, were but so many splendid sins.

None of us liveth to himself, and none dieth to him-

CHAP.IV.]        BOOK OF PROVERBS.                93

 

self. The glory of God must be our great aim, other-

wise it appears that redeeming grace has not taken

effect upon us.

Heaven is in the Christian's eye, and from it his

views must never be turned aside to the world *. No

doubt the enjoyments of the world may be sought by

us, but still in subordination to the hope of our call-

ing. Heaven is our home, earth our inn. If the

world be our home, we are not strangers and pilgrims

here, neither are we citizens of heaven †.

We must not, under the pretence of serving God,

make earthly motives our end, otherwise we are guilty

of that kind of sacrilege which is of all others the worst,

—that which consists in alienating God's own service

from him. It is not less dishonourable to God, when

in our zeal or the accomplishment of good ends, we

have recourse to means disapproved by him, for the

command of God combined with his glory must be kept

in our eye ‡

Our actions must be all ordered in the word of

God.

Ver. 26, 27. Ponder the path of thy feet, and let all

thy ways be established. Turn not to the right hand nor

to the left; remove thy foot from evil.

Consideration is one of those things in which man

excels the irrational animals, and it is absolutely neces-

sary in the religious life. If we shew not ourselves

men, we never please him, who made us wiser

than the beasts of the earth! If we walk not circum-

spectly, we can with no propriety be numbered among

the wise ||.

Our actions will be weighed by God in an even ba-

 

*Heb. xi. 25.              † Phil. iii. 18.-20.

‡ Job xiii. 7.-9, Rom. iii. 5.              || Eph. v. 15.

94               EXPOSITION OF THE              [CHAP. IV.

 

lance at last, and it is necessary for us to weigh them

now in the same balance. As we ought to compare

our past actions with the word of God, in order to

know what occasion there is for repentance; so in like

manner those which we design to perform, that we may

know whether it be lawful to perform them or not.

This is necessary for the direction and establishment

our ways. They that ponder not their paths are like

a wave of the sea, driven by the wind and tossed; but

in the hearts of such as receive and apply it to the

cleansing of their way, the word of God has an estab-

lishing efficacy *.

Our ways ought to be stable and consistent. It is

disgraceful for men to have their religion modelled and

varied by their company and circumstances of life.

Let us resemble, not the osier, but the oak. Our good-

ness, if like the morning cloud, is no goodness at all,

for the path of the just is as the morning sun. To be

unstedfast in God's covenant, is to be treacherous to

God. The truly righteous man is faithful unto death.

His frames of mind may vary, and his steps may some-

times be seduced from the straight way, but the good

Spirit of God will restore his soul, and make him again

to walk in the paths of righteousness. David slipped

with his feet, and he once turned aside, yet could he

say in truth that he had not wickedly departed from

his God. He finished his course with joy, and receiv-

ed the crown of life.

It is dangerous to turn either to the left hand or the

right from the way of God's commandments. On each

side of the King's highway are those crooked paths,

which are full of precipices and pitfalls. Men may be

destroyed by being righteous, as well as by being

wicked overmuch. The Pharisees in the days of Christ's

 

* Psal. cxix. 9. 11.     Eph. iv. 14.

CHAP. IV.]        BOOK OF PROVERBS.             95

 

flesh, sinned as much by adding to God's law as by

taking from it. To add to God's precepts, is a reflec-

tion upon the wisdom of the Lawgiver; to violate them,

is an insult upon his authority. It commonly happens,

that when men have the presumption to make some

new articles of religion, they make compensation to

themselves for their additional restraints on their liber-

ty, by straitening the law of God in some other points,

and thus make it on the whole much easier to flesh

and blood, than it was made by God.

Our foot must be removed from all evil. Sin must

not be indulged in thought, word, or action. No de-

gree of this abominable thing is to be allowed in our

practice. Saints have fallen into some of the greatest

sins, but is inconsistent with holiness to take liberty

in the 1east *. Even the garment spotted by the flesh

must be hated by us.

From this whole directory, we may see our need of

pardoning mercy; for which of us can say, "We have

made our hands clean, or kept our tongues from every

evil thing?" But the blood of Jesus is a fountain open-

ed to cleanse from all sin.

Without renewing grace, our labour in guarding our

hearts, and restraining our tongues and feet from evil,

will be as vain as to attempt washing an Ethiopian

white. The old heart cannot be reformed, but God

hath promised to give us a new heart, and to put a new

spirit wit us.

With our vigilance, faith and prayer must be

joined †.

 

* Mat. v. 19.               † Psal. xvi. 5. 1vi. 12, 13
96               EXPOSITION OF THE             [CHAP. V.

 

 

CHAPTER V.

 

THE wise man gives us this chapter, as an antidote

against those youthful lusts by which so many are

ensnared. Let such as are tempted by their own hearts,

or by the agents of Satan, to sins of uncleanness, se-

riously consider its contents, and pray that God may

bless them for their benefit. None of us are superior

to all temptations of this nature; let us therefore give

heed to the things that are spoken, in order to repre-

sent the danger and mischief of impurity, and to shew

us in what manner to avoid it.

Ver. 1, 2. My son, attend unto my wisdom, and bow

thine ear unto my understanding: That thou mayest

regard discretion, and that thy lips may keep know-

ledge.

The wisdom which Solomon teaches in this chapter

cost him dear; but if we attend to his instructions, we

shall have them at an easy rate. It may save us much

bitter repentance, and preserve us from some of the

most dreadful dangers; for it will teach us that spiri-

ual subtilty and discretion, by which, like David, we

shall become wiser than our enemies, and be enabled

to escape their snares.

Attention will enable us to keep knowledge in our

hearts, for a wanton imagination, ever dictating cor-

rut conversation to the lips, proves the beginning of

ruin to many of the sons of men. They accustom

the selves to speak of things not fit to be named among

Christians; and from foolish talking, and impure

CHAP. V.]          BOOK OF PROVERBS.                97

 

jesting, by which they corrupt themselves and their

companions, they proceed to the works of darkness.

When the word of God enters into our hearts, it

will banish all pollution from the tongue, and dispose

us to entertain our companions with that discourse

which is good for the use of edifying. Thus our own

hearts will be more deeply impressed, God will be

honoured and other men guarded against the snares of

the destroyer.

Now it is of great importance for men, especially

in their  younger days, to furnish themselves with pre-

servative from that word which is able to keep us,

against the snares of the strange woman. Solomon had

already warned us against her; but he is directed by

God to do it a second time at greater length.

Ver. 8. For the lips of a strange woman drop as an

honey-comb and her mouth is smoother than oil.

She talks of nothing but love, and pleasure, and

perpetual delights. To hear her, one would suppose

that she possessed the most generous and disinterested

spirit. Her tongue is taught by him who betrayed

Eve to paint the vilest sin with the most beautiful co-

lours, an to conceal all its deformity and danger; but

it is the part of a reasonable creature to look beyond

the present moment, and to consider the end of things,

as well as their beginning. There is sweetness indeed

in the mouth of this strange woman,

Ver. 4. But her end is bitter as wormwood, sharp as a

two-edge sword.

The venom and sting of a serpent is concealed under

the honey of her lips. Those who repent of their un-

cleanness will experience far more bitterness than ever

they tasted pleasure, in their unlawful gratifications.

But few get so well off, and if persons continue har-

dened; the end is more bitter than death. it is like a

 

 

98                    EXPOSITION OF THE         [CHAP.V.

 

two-edged sword, which wounds and destroys

both soul and body at once.

Ver. 5. Her feet go down, to death, her steps take

hold on hell.

She is on the highway to eternal ruin, and thither

she is carrying those that listen to her bewitching

voice. Her house is in the suburbs of the place of de-

struction, and her steps take hold of hell. David was

in great fear when he said to his friend, "As the Lord

liveth, there is but a step between me and death." But

there is not even this small interval between the steps

of the strange woman and hell. They already take

hold of it. But may not persons, when they see this

danger before their eyes, make a timely retreat to the

paths of life? No. In most cases this is not to be ex-

pected.

Ver. 6. Lest thou shouldst ponder the path of life,

her ways are moveable that thou canst not know them.

When men enter into a course of sin, they have no

intention to be damned. They intend only to indulge

the selves in the pleasures of sin for a time, and then

to return to the paths of life. Millions of souls have

been seduced to everlasting destruction by this one

temptation of the old serpent,— "Ye shall not die al-

though you eat; grace is free, and there is abundance

of time to repent." The wise man gives what may re-

pel is temptation, by letting us know how foolish it

is for men to flatter themselves with the hope, that

they shall be truly disposed and enabled to repent of

their sin.

“Her ways are moveable, that thou canst not know

them." She can form her mode of behaviour into a

hundred different shapes, to entangle the heart of the

lover. She spreads a thousand snares, and if you es-

cape one of them, you will find yourself held fast by

another. She knows well how to suit her words and

CHAP.V]          BOOK OF PROVERBS.                  99

 

behaviour to your present humour, to lull conscience

asleep, and to spread before your eyes such a mist, as

shall prevent you from being able to descry the paths

of life. If you ever think of the danger of your course,

and feel the necessity of changing it, she will urge you

to spend a little time longer in the pleasures of sin. If

her solicitations prevail, if you linger within the pre-

cincts of guilt, your resolutions are weakened, and

your passions gain new strength. What is the awful

result? The devil obtains more influence; conscience,

forcibly repressed, ceases to reclaim with so loud a voice;

God gives you up to the lusts of your own heart, and

leaves you to chuse your own delusions. Attend, then,

to the wisest of men, who instructs you to keep free of

these dangerous temptations.

Ver. 7. Hear me now, therefore, O ye children, and

depart not from the words of my mouth.

If a father saw his son walking on the edge of a pre-

cipice, how greatly would he be alarmed! how loud

would be his cries! And if the adventurous youth still

kept his dangerous post, he would fly to him, and

try to force him from the brink of destruction. No

less earnest is this kind instructor to save us from im-

pending ruin. His words are cries; they have life and

power in them. He is deaf who will not attend; he is

stuborn who will not comply.

Ver. 8. Remove thy way far from her, and come not

nigh the door of her house.

But what need is there for so much preciseness?

May not a man be permitted to talk with her, merely

by way of amusement? Is it unlawful to drink a glass

in her house, and to satisfy our curiosity by observing

what passes in it, and by what arts she contrives to se-

duce those who are less established in virtue than our-

selves? Yes; it is unlawful to have the least corres-

pondence with her. By the requirements of the cere-

100               EXPOSITION OF THE             [CHAP. V.

 

monial law, no man was to be in the same house with

a leper. The moral law forbids us to enter into a house

full of the leprosy of sin. Her house is full of snares,

and her hands are as bands. The devil glances in her

smiles and lurks in her dress and in her motions. He

is there, ready to discharge at you his fiery darts of

temptation; and to aid his efforts, you have much com-

bustible matter about you. Dare you then promise

yourself that the fire of licentious passion shall not be

kindled, and blown up into a flame that you cannot

quench. The devil will tempt you enough without

own help. To tempt is his business. As you

love your life and your own soul, give him no assist-

ance in the work of destruction.

Ver .9-11. Lest thou give thine honour unto others, and .

thy years unto the cruel; lest strangers be filled with thy

wealth, and thy labours be in the house of a stranger;

mourn at the last, when thy flesh and thy body

are consumed.

A good name is better than precious ointment, but

of a good name this abominable sin is the ruin. The

credit of David and of Solomon was greatly sunk by it.

By it has the honour of thousands been irrecoverably

lost.

Life is a great blessing, and may be regarded as the

foundation of every earthly blessing. But unclean

persons part with every thing that renders life worthy

of the name, and in a literal sense, they often give

their years unto the cruel. Their lives are lost in the

pursuit of this sin by the just vengeance of God, by its

native consequences, or by the accidents to which it ex-

pose those who practise it.

And for what are these years given away? Did men

generously part with their lives in the defence of their

country or for the sake of a generous friend, the loss

would be amply compensated by honour, and by the

 

 

CHAP. V.]                  BOOK OF PROVERBS.                   101

 

pleasure of a good conscience. But how infatuated are

they to give their years unto the cruel, who conceal

a selfish and malignant heart under the mask of love!

All unlawful love is hatred, and all tempters to it are

cruel enemies to our happiness. Shall we then gratify

inhuman enemies, at the expense of honour and life,

and every thing dear to us?

            The false friends and malicious enemies rob you

of your honour and life, with as much eagerness as if

they could enjoy these precious blessings of which you

are deprived. Their real views, however, are direct-

ed to your money or estate, and why should men give

away fruits of their own labour and toil? or if

they wish to be rid of them, why should strangers be

filled with them, rather than friends?

            Some are so foolish, as to live in the lust of un-

cleanness, to save the necessary expences of a family.

But observation, as well as Scripture, might convince

them of their error. The followers of vice are often at-

tacked by poverty, that comes upon them like an armed

man; and how distressing is poverty to those who

have indulged themselves in lewd courses, contracted

insatiable desires after carnal pleasure, deprived them-

selves of their friends, and disqualified themselves for

any business that might retrieve their circumstances,

or supply their wants!

            Poverty is still more distressing when it is attended

by weakness and disease, the natural consequences

which Providence has annexed to those courses by

which men dishonour God and themselves.

            When the body is tortured, and the spirits dejected

by the loathsome distempers which sin brings in its

train, their conscience, which was formerly trampled

under foot, rises up and regains its power, and in-

flicts severe vengeance for the injuries it has received.

Then, O profligate sinner! thou wilt mourn--

102                             EXPOSITION OF THE                     [CHAP. V.

 

            Ver. 12-14.  And say, How have I hated instruc-

tion, and my heart despised reproof; and have not

obeyed the voice of my teachers, nor inclined mine ear to

them that instructed me!  I was almost in all evil in the

midst of the congregation and assembly.

            Religion has received many testimonies in its favour

from enemies, whose hearts have at last forced them to

curse the day when they were so mad, as to turn a

deaf ear to its friendly voice.

            The word of God read and preached, is God's ap-

pointed means of keeping or reclaiming men from sin,

and a Christian land the votaries of vice are rebels

against the light. They are, to their own loss, fatally

successful in fighting against that God who opposes

their wickedness by the sword of the Spirit, which is

the Word of God, written by prophets and apostles,

and preached by the ministers of God.

            It is not in vain for ministers, and parents, and tu-

tors, to use means for acquainting young persons with

the Scripture, and imprinting it upon their hearts.

The confession of profligates, when arrived at the end

of their career, makes it evident, that if any thing would

have proved effectual to preserve them from ruin, it

would have been the instructions and reproofs of

teachers.  Such means have no doubt been the instru-

ments of preserving many, and reclaiming some.

            The confession of the wretch tortured by his con-

science, is not introduced by the inspired sage as the

humble confession of a penitent, who looks for pardon

through the merits of Christ.  How greatly are they

deluded who think that misery can produce true re-

pentance, or that sorrow pressed out of the soul by dis-

tress of body and anguish of conscience, are signs of

real grace!  Persons may cry out of their folly, and

warn others, and beg others to pray for them; and

CHAP. V.]                  BOOK OF PROVERBS.                   103

 

yet, like Simon Magus, remain all the while in the

gall of bitterness and in the bond of iniquity.

            Sinners who will not comply with the calls of God,

may now make them the object of their scorn; but at

the latter end, when conscience shall preach with a

voice louder than any minister, sorrow shall be their

inevitable portion. Then, in the breasts of desperate

sinners, despised admonitions shall burn like raging

fire. Then shall multitudes of iniquities, once over-

looked, present themselves like so many dismal appari-

tions to the eyes of the sinner, and make him a terror to

himself.

            The pleasure derived from the present moment is

nothing.  Our enjoyment is derived from the recollec-

tion of the past, or from the prospect of what is to

come.  Sensualists cannot flatter themselves so gross-

ly, as to fetch any pleasure from that part of life which

they have already spent, but their hopes are ever on

the wing to seize on anticipated pleasure. It frequent-

ly happens, that when their course is run, and hope

can no longer be indulged, their attention is forced

back on the scenes of life, through which they have

already passed.  When in this manner they are brought

to recollect the numberless sins, to the commission of

which their various dispositions have led them, and to

forebode the punishments that await them, their souls

are convulsed with remorse, and horror takes full pos-

session of them:  "Wretched creatures that we are!

Our impetuous passions have hurried us into all wick-

ednesses, those only excepted which our powers were

too feeble and narrow to add to the rest. Would to

God we had been brutes, or could yet have our por-

tion with them, to be turned for ever into earth and

rottenness!  O that we had been heathens, and had

never heard the gospel of Christ, and the law of the

Most Holy!  Our abominable iniquities are dreadfully

104                             EXPOSITION OF THE                     [CHAP. V.

 

aggravated by the opportunities we have had of being

present in the assemblies of Zion, and receiving the in-

structions and reproofs of life.  Instead of deriving

benefit from the ordinances of God's worship and the

communion of saints, we have exposed ourselves to

the reproach of the whole assembly of the pious.  By

our example we have grieved some, and caused others

to stumble.  Our hell must be heated seven times

more than the hell of heathens!”

            The words in the 14th verse may be translated, In

a moment I am in all evil, &c.  ‘I am suddenly pu-

nished with all the plagues threatened by the minis-

ters of God, and made a spectacle of misery and horror

to the whole congregation.'  It is an aggravation of

that misery which is the fruit of a man's own ways,

when publicity is one of its attendant circumstances*.

            They who will not believe the threatenings of God

shall feel them.  There are no free-thinkers in hell,

and but few on a death-bed.  How happy are they

who are preserved by the grace of God from laying up

treasures of wrath against the last days, and planting

thorns to line their death-bed pillows!

            To avoid uncleanness, let every man have his own

wife, and let him love her as himself.  This remedy

against such a vice Solomon illustrates in a beautiful

allegory.

            Ver. 15-19.  Drink waters out of thine own cistern,

and running waters out of thine own well.  Let thy foun-

tains be dispersed abroad, and rivers of waters in the

streets.  Let them be only thine own, and not strangers

with thee.  Let thy fountain be blessed, and rejoice with

the wife of thy youth.  Let her be as the loving hind and

pleasant roe; let her breasts satisfy thee at all times, and

be thou ravished always with her love.

 

                        * Isa.  lxvi, 24.

CHAP. V.]                  BOOK OF PROVERBS.                   105

 

            Children are in the language of Scripture sometimes

compared to waters*.  We find Solomon in this pas-

sage comparing both wife and children to fountains;

for there is as great a difference between the joys of

lawful and unlawful love, as there is between the wa-

ters of a clear spring, and those which are drunk out

of an impure and poisonous stream.

            Let every man, to avoid fornication, have his own

wife.  Then may he reasonably expect to have child-

ren who shall be like olive plants around his table, or

like fountains dispersed in the streets, pleasant to others,

and likely to become one day comforts to their neigh-

bours as well as to their parents.  Is not this far bet-

ter than to have a bastard progeny imposed on him,

which he does not know, and yet cannot deny to be his

own?

            Husbands ought to praise God for virtuous wives,

and to observe their good qualities, and call them

blessed.  They ought to love them as themselves, to

wear a cheerful countenance in their company, to take

pleasure in them as the companions of their youth, to

rejoice in their love, and to treat them with the tender-

est affection.  They ought to view them with feelings

of delight.  The pleasant roes are the delight of their

masters, who are charmed with that bland and insinu-

ating manner of behaviour which nature teaches them.

Much more may it be expected, that this human crea-

ture will be dear to our souls, whom God has given

us to be the solace of our lives.  In old age, when their

beauty fades, the kindness of youth is to be retained

for them, more especially if they retain those amiable

virtues which fade not with the complexion of the

countenance.

            Wives are to be hated in comparison with Christ;

 

                        * Isa. xlviii. 1.

 

106                             EXPOSITION OF THE                     [CHAP. V.

 

but the sake of Christ, they are to be loved with

an affection so ardent, that other women, however

beautiful, may appear in their presence like painted

flowers*.

            It is the duty and the interest of wives, to be adorned

with those beauties which will render easy the duties

which their husbands owe them. It is indeed the

duty of husbands to love their wives, for the sake of

God's command, and Christ's example; but it is very

difficult to love, where this pleasant affection is not en-

gaged by lovely qualities in the object. Why should

husbands and wives tempt one another to sin against

God to their own prejudice?

            This cordial love in the married state, will produce

pleasures far sweeter than were ever found in unlawful

love; and what chiefly recommends them is, that they

have no sting attending them, and give no offence to

God, our Witness and our Judge.

            Ver. 20, 21.  And why wilt thou, my son, be ravished

with strange woman, and embrace the bosom of a stran-

ger?  For the ways of man are before the eyes of the

Lord, and he pondereth all his goings.

            Is it a pleasure to men to affront their Judge, and to

provoke the vengeance of an Almighty arm? Will

they prefer these poor, and spiritless, and unsatisfying

pleasures which he forbids, to those pure delights

which are licensed by his goodness? Remember, sin-

ners, that God is present in your close retreats of

wickedness! You see him not, because you are blind,

but your stupidity cannot banish an omnipresent Deity;

your bars and bolts cannot exclude him who fills hea-

ven and earth. Darkness hideth not from him of

whom it is said, "The day is thine, the night also is

thine.” Why should men dare to affront Jehovah,

 

                        * Eph. v. 28-32.

 

CHAP. V.]                  BOOK OF PROVERBS.                   107

 

their Maker and their Judge, by doing that in his

presence, which they would be ashamed to do in the

presence of a child? God will not be mocked. He

will punish the wanton glance, and the lascivious

thought. Where, then, shall they appear who indulge

themselves in acts of criminality? Will a thief steal in

the presence of the judge, and yet hope to escape ven-

geance? And shall abandoned sinners flatter them-

selves with the thought of escaping the damnation of

hell, from Him who will come to judgment, and will

be a swift witness against adulterers*?

            Sinners think that they will repent, after having for

a while enjoyed the pleasures of sin,--pitiable delu-

sion!

            Ver. 22. His own iniquities shall take the wicked him-

self, and he shall be holden with the cords of his own sins.

            Sinners will find, when too late, if wonderful mercy

prevent not, that the sorrow which springs from self-

love, is a very different thing from repentance, and

that it is not so easy a matter as the devil told them,

to venture their salvation in the hands of a Redeemer.

They look upon saints as slaves who live an unpleasant

life, but time will convince them, since admonition can-

not, that themselves are the slaves, bound in the strong-

est and most ignominious chains. They are fettered

by vicious affections, and they have neither power nor

will to assert their liberty. The cords of their own

sins shall hold them fast, till they are cast into that

prison from whence there is no release.

            This is a wretched condition, but they may thank

themselves. Their own hands forged the chains which

are rivetted upon them. They refused that glorious

liberty proclaimed to them in the word of Christ.

            The sinner flattered himself that he did not refuse

redemption, he only delayed the acceptance of it. But

 

                        * Mal. iii. 3.  Heb. xiii. 4.

108                 EXPOSITION OF THE                                 [CHAP. V.

 

such delays are refusals in God's estimation. To the

sinner they are for the most part fraught with ruin.

            Ver. 28. He shall die without instruction; and in the

greatness of his folly he shall go astray.

            He despised instruction during life, and he shall die

without it. He expected, that when his mortal career

should draw near its close, good ministers should at-

tend him and pray with him. He shall either want

that comfort, or it is to be feared that it will not be

blessed to him. None but God can awaken a sleeping

and stupified conscience; and when it is awakened,

its clamours drown the voice of him who says, "Be-

lieve Christ, and thou shalt be saved."

            In his amazing folly, he goes astray in his crooked

ways, and is led forth in the first rank of the workers

of iniquity*.

            Let those who are not yet tainted by this vice bless

God, and let them watch and pray. Let the guilty

tremble and mourn; yet despair not. The arm that

rescued Solomon is not weakened. The blood that

cleansed the Corinthian whoremongers has lost none of

its virtue.

 

 

 

 

                                    CHAPTER VI.

 

 

In this chapter we are cautioned by the wise man,

against rash suretiship, idleness, mischievousness, and

especially against impurity, together with a variety of

other sins, exceedingly hateful to God.

 

                        * 2 Pet. ii. 11.

 

CHAP. VI.]                 BOOK OF PROVERBS                    109

 

            The first five verses contain a warning against sure-

tiship.

            Ver. 1, 2. My son, if thou be surety for thy friend,

if thou hast stricken thy hand with a stranger, thou art

snared with the words of thy mouth, thou art taken with

the words of thy mouth.

            God graciously directs our temporal affairs by his

providence, and condescends, in his word, to give us

instructions concerning them. If we regard not these,

we need not be surprised though his providence con-

vince us, by dear-bought experience, of our folly and

sin.

            He forbids us to become surety, even for a friend,

(except for some weighty reason,) and to strike hands

with a stranger, in token of our becoming bound for

our friend’s debts. Men who think only of the present

time, are generally too rash in undertaking; but they

ought to remember, that the time to come is before

them, and will be present time when the time now

present is past. If the money were to be paid just

now, they would hesitate and deliberate before acting,

lest they should wrong their families; but Solomon

tells them, that men may ensnare and entangle them-

selves with the words of their mouths, as well as with

the works of their hands.

            This consideration may alarm those who have al-

ready implicated themselves by such engagements.

This kind teacher, therefore, puts them on a plan to

get free.

            Ver. 3. Do this now, my son, and deliver thyself, when

thou art come into the hand of thy friend: go, humble thy-

self and make sure thy friend.

            By rash suretiship, you put yourself into the power,

not only of the creditor, but of the debtor, for whom

you are bound. You lie at his mercy. He has it in

his power to make you smart severely for your foolish

110                 EXPOSITION OF THE                                 [CHAP. VI.

 

kindness to him. The world is full of complaints

about ungrateful men, who have basely abused, to the

prejudice of their benefactors, the goodness they

have experienced. Endeavour, therefore, by the

humblest behaviour toward your friend, to induce him

to take the proper steps to bring you out of your pre-

sent embarrassed situation; for if you peevishly re-

flect on him as the means of bringing you into it,

he may be provoked to use his advantage to your

loss.

            The wise man is very urgent with his scholars to

take this step.

            Ver. 4, 5. Give not sleep to thine eyes, nor slum-

ber to thine eye-lids. Deliver thyself as a roe from

the hand of the hunter, and as a bird from the hand of

the fowler.

            A roe and a bird are creatures destitute of reason,

yet when entrapped by the arts of the sportsman, they

will try every method of escape, and make no delay

in using every effort for regaining their freedom. May

not equal prudence and attention to their own interests,

be expected from reasonable creatures!

            But what is the great importance of this precept, that

Solomon will not allow his disciple to rest till he is free

from these rash engagements? Has this precept any

connection with our spiritual interest? It has. It is a

part of the eighth commandment, and though men re-

gard it rather as a loss than a sin to endanger their out-

ward estate, it is both a sin and a temptation. Men

who once seemed upright in their dealings, have

brought reproach upon religion, by living and dying

in other men's debt, and by having recourse to unjus-

tifiable methods, suggested by distress, to relieve them-

selves.

            The effect of suretiship, even with the most upright

men, has often proved hurtful to their souls, embitter-

CHAP. VI.]                 BOOK OF PROVERBS.                   111

 

ing their days, and unfitting them for the cheerful

services of religion. It has not unfrequently ren-

dered them unable to perform those services to God

and to his church, for the sake of which a competency

of the good things of life is to be valued. We are the

servants of Christ, and must not disqualify ourselves

for his service, by making ourselves needlessly the ser-

vants of men.

            The precept here given may remind us, how foolish

it is for us to make ourselves debtors to divine justice,

to please any friend in the world. When one tempts

you to commit any sin, however small, consider whe-

ther it would be wise in you to make yourselves debt-

ors even to man on his account.

            As we are all in debt to God, let us give no sleep to

our eyes, till we implore his mercy. How powerful

must be that lethargy which closes in sleep eyes that

shall awake in hell, if another day of life is not granted

by the abused long-suffering of God! We may be asha-

med to humble ourselves to our friends, or our applica-

tions to them may be fruitless. But God is equally glo-

rious in majesty and mercy. He delights in forgiving

thousands of talents.

            The wise man next proceeds to warn us against the

vice of sluggishness, to which he was a constant

enemy.

            Ver. 6. Go to the ant, thou sluggard; consider her

ways, and be wise.

            God has taught us more than the beasts of the earth,

and made us wiser than the fowls of heaven. But the

sluggard equals not in wisdom the least of insects.

He complains that he is not able to work, but has

he less strength than an emmet? "The ants, (says an-

other wise man), are a people not strong, yet they pre-

pare their meat in the summer;” they therefore shall

be his judges.

 

112                 EXPOSITION OF THE                                 [CHAP. VI.

 

            Why has God made such a multitude of creatures,

that are of no use to man? Why has he made some

that destroy his property? This is a vain question.

We are sure that God has made them all in wis-

dom, and that he has made some of them teachers of

wisdom to us. The ant devours some part of our

sustenance, but it will pay us well for it, if we are

wise enough to improve by its lessons. Every ant-hill

is a school, and the wisest of men gives these little

animals a testimonial, recommending their instructions

to us. That man makes a god of his belly, who thinks

no creature of anyuse to us but such as gives us its flesh

to eat, or its labour to provide for our sustenance or

comfort. The wisdom which some of them teach is

far more valuable than the food with which they sup-

ply us.

            Other creatures are teachers to us as well as the ant.

Look on the whole brutal creation, O atheist! and

confess their Maker. Go to the oxen and the asses, O

unthankful man! and be wise to acknowledge thy

Benefactor. Consider the fowls of the air, ye that are

of little faith, and trust the providence of God!

            Why does the wise man single out the ant as a

teacher of wisdom to the sluggard? Agur gives us one

reason in the 30th chapter of this book,—their weak-

ness, which may render the sluggard ashamed of his

silly excuses. Another reason we find assigned by So-

lomon in this place.

            Ver. 7, 8. Which having no guide, overseer, or ruler,

provideth her meat in the summer, and gathereth her

food in the harvest.

            The bees are a very industrious people, but they

have a queen to require their labour, and if she dies

they will work no more. The ant has no guide to set

her example, no overseer to inspect her work, no

ruler to exact her task; and yet she neglects not a day

 

CHAP. VI.]                 BOOK OF PROVERBS.                   113

 

in summer, when the roads are clean and the sky

clear; or in harvest, when the grain can be had in

plenty. She improves every opportunity to store up

provisions, that she may spend in comfort the days of

cold and scarcity. And what is the result of all her

toil? In winter she enjoys plenty, when other creatures

are pinched with poverty, or perish with cold and

hunger.

            We have guides to set us a good example. We have

overseers and rulers appointed us by the King of

nations and the King of Zion. Yet how many slug-

gards are to be found among us, who spend their days

in vanity! They are like butterflies, which wanton

away the best days of their existence, when they ought

to be like ants, suffering no summer day to pass un-

improved.

            These little animals have knowledge of the times,

and are wise to improve opportunities. They join with

the stork, and the crane, and the swallow, in reprov-

ing those who know not the judgment of the Lord, and

neglect the duty of the day in its day.

            There are sluggards who bring misery upon them-

selves in this world. There are far more who bring

eternal misery upon their souls, by neglecting the hap-

py opportunities afforded them by the long-suffering of

the Lord, or securing their everlasting interests. They

see many days of the Son of man, and enjoy the beams

of the Sun of righteousness. They are called with a

loud voice to arise and shine, but they are less con-

cerned about an everlasting duration of happiness or

misery, than the despised ant about the provisions of a

few months. How will they mourn at the last, and

say, "The summer is past, and the harvest is ended,

and we are not saved!"

            The sluggard will not awake from his sleep to go and

 

114                 EXPOSITION OF THE                                 [CHAP. VI.

 

learn wisdom, but the wise man goes to him to break

his slumbers.

            Ver. 9. How long wilt thou sleep, O sluggard! when

wilt thou awake out of thy sleep?

            It is a great waste of time, to spend in sleep more

hours than are necessary. Yet from the prac-

tice of how many does it appear, that they have adopt-

ed the maxim of the Indians,—That rest is better than

work, and lying better than sitting, and sleeping bet-

ter than waking, and death better than life!

            It is a shame for men to give up to sleep a third part

of their time, but it is not less so to spend our waking

hours in doing nothing, or in doing what is as unprofit-

able. All the world would despise a man who should

keep his bed from morning till night, though in the

possession of perfect health; but in what respect is he

better employed, who trifles away in idleness every

hour of the day? He is still worse, for want of employ-

ment and weariness of life will lead him to seek relief

in impertinent and mischievous talk, or in sensual in-

dulgencies, or in meddling with the matters of others.

            If a man of rank should come to the sleeper's bed-

side while he is dozing away the morning-hours, and

should call him to rise, it might be expected that

he would be covered with confusion, and instantly

shake off the bands of slumber; but here the wise king

comes and draws aside his curtains, and expostulates

with him, —"How long wilt thou sleep, O sluggard!”

The sluggard's ears are heavy with sleep, and cannot

hear. Solomon cries again, "When wilt thou awake

out of thy sleep?" Does the sluggard now hear?

The voice is loud enough to pierce his ears, but he

hears as if he heard not. He is nailed to his bed by

sloth , and though conscious that he should arise and

walk, he pleads hard for a little delay.

 

CHAP. VI.]                 BOOK OF PROVERBS.                   115

 

            Ver. 10. Yet a little sleep, a little slumber, a little

folding of the hands to sleep.

            He forms some faint resolutions to awake, and it is

only a short respite from that torment that he begs—"a

little sleep.” If that is too much—"a little slumber;"

or if even that cannot be granted, "a little folding of

the hands to sleep," is but a moderate request.

            The sluggard himself cannot vindicate his sloth, and

is resolved to shake it off, only he will not do it pre-

sently. From time to time he defers the hated refor-

mation, and what is the consequence?

            Ver. 11. So shall thy poverty come as one that travel-

leth, and thy want as an armed man.

            The house of the sluggard is the haunt of poverty,

and it comes not like an invited guest, whose visit is ex-

pected, but like a traveller, whose approach is unfore-

seen. It comes like an armed man, and gains an easy

victory over the naked and slumbering sluggard.

Had he been awake and busy, he might easily have

defended himself against its assaults.

            Sleep, sloth, and delay, are the thieves of time. By

them vigorous bodies have been often enervated, shining

talents covered with rust, estates melted into nothing;

and what is a thousand times worse, millions of souls

have been betrayed into perdition. The Spirit of God

says, "To-day, if ye will hear his voice." The slug-

gard is not at leisure to-day, but he will hear it to-mor

row. To-morrow comes, but the cause of this delay

still exists. A thousand to-morrows pass away, and

the sluggard is never awakened to wisdom. At last

the king of terrors seizes him with irresistible violence,

and hurries him to that place of darkness where there

is no work, nor device, nor counsel. The soul must

then appear before the awful Judge; and what excuse

can be made for these delays of complying with the

voice of the great God? If a king were to call us to

 

116                 EXPOSITION OF THE                                 [CHAP. VI.

 

come to him, in order to receive some great favour at

his hands, we surely would not shew so little respect

to royalty, and so little regard to our own interest, as

to defer from day to day compliance with the kind in-

vitation. Is the majesty of earthly princes so much

revered by us? Yet to the majesty of heaven's great

Lord, it bears only the same proportion that a spark

does to the sun.

            The idle man is bad, but the mischievous man is still

worse; but indeed it generally happens, that he who

is enslaved by the one of these vices, becomes in pro-

cess of time the slave of the other also.

            Ver. 12-15. A naughty person, a wicked man, walketh

with a froward mouth. He winketh with his eyes, he

speaketh with his feet, he teacheth with his fingers: Fro-

wardness is in his heart, he deviseth mischief continually;

he soweth discord. Therefore shall his calamity come

suddenly; suddenly shall he be broken without remedy.

            The mischievous person casts off the yoke of God,

but he remains the willing and active servant of the

devil. He rebels against God beyond his might, and

beyond nature presses the members of his body into

the service of iniquity. He not only speaks, but walks

with a froward tongue, making a constant trade of

slandering his neighbours, and spreading dissension.

His tongue is a world of iniquity, and yet it does not

serve him sufficiently for expressing the wickedness of

his heart. To supply its defects, therefore, he makes

artificial tongues of his eyes, his fingers, and his feet.

By winking with his eyes, by stamping with his feet,

and by pointing with his fingers, he shews the scorn

and the malice which he bears towards others, and

conveys his instructions to his accomplices in wicked-

ness.

            It is the malice of his heart that employs all the

members of his body, as the instruments of his un-

 

CHAP. VI.]                 BOOK OF PROVERBS.                   117

 

righteousness. His heart overflows with malignity,

and is still running over into the words and works of

mischief. The greatest miser takes some rest to his

body, from the toils by which he expects to enrich

himself; but the heart of this profligate wretch takes

no rest from the contrivances of wickedness. He is

perpetually torturing his own brain, in devising me-

thods for destroying the happiness and the peace of

others.

            What will be the end of a fiend like this? He shall,

while dreaming of success in his hellish plans, fall a

prey to some unexpected calamity. He may possibly

flatter himself with the intention of repenting of his

misdeeds, before called to that war in which there is

no discharge; but he is suddenly and irremediably

broken. He lived like a devil clothed with flesh, and

his soul shall be chased out of his body, to dwell with

its kindred devils. He that does evil to others, does a

thousand times greater hurt to himself.

            O my soul! come not thou into the secret of such

creatures. Blessed be God, who checks that corrup-

tion which abounds in the hearts of men, and makes

the earth a habitable world. Who could live an hour

in peace, if God did not provide for our safety, by his

all-governing providence? To this must our safety be

all ascribed, since evil spirits, numerous and crafty,

constantly traverse our earth, and men whose hearts

are filled with all iniquity, abound on the face of it*.

            The mischievous man is a compound of vices ab-

horred by the Lord.

            Ver. 16-19. These six things doth the Lord hate;

yea, seven are an abomination unto him: A proud look,

a lying tongue, and hands that shed innocent blood: An

heart that deviseth wicked imaginations, feet that be swift

 

                        * Rom. iii. 10-18.

 

118                 EXPOSITION OF THE                                 [CHAP. VI.

 

in running to mischeif: A false witness that speaketh lies,

and him that soweth discord among brethren.

            Every sin is hateful to God. The sins enumerated

in this passage are not mentioned, because there are

not others as hateful to God, but because they are

nearly allied to that vice which had been last repro-

bated by the wise man, and are generally found in the

character of the mischievous person. They are all ab-

horred by him who is the guardian of his creatures,

and the avenger of injuries done to his saints.

            Pride leads the van of this troop of iniquities. Its

palace is the heart, but its throne is erected in the eye,

whence it looks with disdain upon men, and lours

defiance towards Heaven. The proud man is not only

a rebel to God, but a usurper of his dignity. He

would be a God to men, but the living and true God

looks upon him with contempt and indignation, and

spurns him into hell*.

            A lying tongue is abhorred by men, because it tends

to the dissolution of society. The devil was a liar

from the beginning, and is the father of lies. It is by

means of lying that this adversary of man carries on

his work. The God of truth hates liars. He has bar-

red the gates of heaven fast against them, for none of

them are his people†.

            Murder is a crime against which the first law enact-

ed after the fall was passed‡. Providence seldom

suffers it to escape unpunished in this world. Mighty

tyrants, who shed the blood of the innocent without

fear of human vengeance, escape not punishment from

the King of nations. The wicked Emperors of Rome;

and many persecuting and bloody kings, are instances

of this truth. They shed the blood of men, and God

 

* Chap. iii. 32.           † John viii. 44.  Rev. xxi. 27.  Isa. lxiii. 8.

                                                ‡ Gen. ix. 5.

 

CHAP. VI.]                 BOOK OF PROVERBS.                   119

 

gave them blood to drink. That murder which lies

hidden in the heart, or breaks forth only in the tongue,

escapes not the eye and the vengeance of the Almighty*.

            The first motions of sin in the hearts of men are of-

fensive to God. How greatly then must he abhor that

heart, which employs itself in contriving wickedness,

and forms deliberate purposes of sin! A royal cham-

ber, filled, like that of Pharaoh, with frogs and vermin,

is not so loathsome as a human heart, that should be

the residence of God, filled with evil imaginations and

hellish contrivances. It may well be called, like Ba-

bylon in ruins, a habitation of devils, and a hold of

every unclean and foul spirit.

            Sin is bad enough when men venture upon it with

reluctance and fear, but when they are cheerful in the

practice of it, and thus run swiftly to mischief, it is a

sign that they are veterans in the devil's army, and

have in a great degree conquered their consciences.

The feet of such transgressors shall slide in due time,

for the things that shall come upon them make greater

haste than their feet can possibly do, either to do evil,

or to escape the punishment which is their due.

            A false witness that speaketh lies, is the most dan-

gerous pet of human society. Who can insure any

man's life or fortune, or character against his tongue,

which is like a two-edged sword, or against his throat,

which is an open sepulchre, to swallow up every thing

dear to men? But the God whose awful name is pro-

faned by these enemies of mankind, holds them in ab-

horrence, and will by no means permit them to escape

punishment†.

            The sowers of discord among brethren, are worse

than those who set fire to the houses of their neigh-

bours. They kindle flames which burn with unre-

 

            * I John iii. 19.  Matt. v. 22. † Psal. xxxvi. 4.

 

120                 EXPOSITION OF THE                                 [CHAP. VI.

 

lenting fury, and set on fire families and provinces,

and sometimes even nations themselves. They not

only sin, but, like Jeroboam the son of Nebat, they

cause multitudes to sin, destroying that charity which

is the soul of every commandment, and disseminating

those corrupt passions, which prove incentives to all

the works of mischief. The God whose command-

ments are all included in love, and who sent his Son

to be our peace, cannot but abhor these sons of Belial.

Surely he will make their mischiefs to recoil with an

awful vengeance upon their own heads.

            The wise man proceeds again to warn us against the

snares of the strange woman; but first he renews his

call to attend to those instructions which are the only

effectual preventives from her dangerous artifices.

            Ver. 20-21. My son, keep thy father's commandment,

and forsake not the law of thy mother. Bind them con-

tinually upon thine heart, and tie them about thy neck.

            The inspired writer takes it for granted, that the

instructions of parents will correspond with the law of

God. Can it be supposed that parents will give stones

instead of bread, or serpents instead of wholesome

nourishment, to their children? If they do, they are

not to be obeyed, for they act not as parents, but as

enemies.

            The children of Jonadab denied themselves, for many

generations, some of the pleasures of the land of Ca-

naan. This they did from a regard to the advice of

their progenitor. But when the commands of our

earthly parents only enforce those laws of our heaven-

ly Father which are designed for our own benefit,

every motive of interest and duty, whether divine or

human, concurs to enforce our obedience.

            These laws ought to be bound continually upon our

hearts, that they may be ever present to our souls.

The ancient Israelites wore them on their garments, but

CHAP. VI.]                 BOOK OF PROVERBS.                   121

 

let us wear them on our hearts, and tie them about our

necks as the most precious ornament.

            We must read the instructions of God, and hear the

good instructions of men, with attention. We must

transcribe them into our hearts, and meditate upon

them, and make them the guide of our lives. Here-

by much good shall come unto us.

            Ver. 22. When thou goest, it shall lead thee; when

thou sleepest, it shall keep thee; and when thou awakest,

it shall talk with thee.

            We derive much enjoyment and security from hav-

ing a companion who can entertain us with agreeable

conversation, direct us in doubtful paths, and protect

us from impending dangers. All these valuable pur-

poses are served by the word of God.

            When we walk, it will be our guide, and enable us

to avoid every bad step. It will lead us in safety to

the land of uprightness, at which none can arrive,

who walk according to the course of this world, fulfil-

ling the desires of their flesh and their mind*.

            When we sleep, it will keep us. There is nothing

improbable in supposing that foolish and distressing

dreams may be prevented, by the sweet composure

which it imparts to the spirit. But be this as it may,

we know well that the providence of God will perform

the promises of the word of God. By it we shall be

preserved from the pestilence that walketh in darkness,

and from the malicious snares of those invisible enemies

who wake when we sleep, and who, when not check-

ed by the power of God, have methods of disquieting

our minds and destroying our peace in the season of

rest. Job's fancy was harassed by the devil in his

sleep. That, however, was an extraordinary case, and

 

                        * Psal. cxix. 1.

 

122                 EXPOSITION OF THE                                 [CHAP. VI.

 

even then the rage of that cruel enemy was under

restraints.

            The word of God will be an entertaining and useful

companion to us, when we awake from sleep. It will

talk to us of the loving-kindness of the Lord, and the

grace of our Redeemer. It will give us the best ad-

vices about the business of the day, and teach us to

order every step with discretion. If we cannot sleep

in the night, it will suggest meditations far more plea-

sant to our minds, than is refreshing sleep to the body,

of the worn-out labourer*.

            How does the law of the Lord answer all these pur-

poses?

            Ver. 23. For the commandment is a lamp, and the law

is light; and reproofs of instruction are the way of life.

            It is necessary to have a lamp, when one is in a dark

place. The law of God is a lamp to dispel the dark-

ness of this world, and to guide our steps in safety.

But as it may be compared to a lamp, because it gives

us light in the night, so also to the sun, because it is

the light of the world. Christ, who is the Sun of righ-

teousness, shines upon us by the word of his grace,

enlightening our minds in the knowledge of every

useful truth, and guiding us in safety to a better world.

If we shut our eyes on this light, we walk in darkness;

but those who walk under its beams, have the light

of Heaven shining on their paths. The places that

want it, are the dark places of the world; and the souls

that receive not the rays of this luminary, are but dun-

geons in which the day-star has not risen.

            It will be allowed, that the doctrines and precepts of

the word of God are useful and pleasant as the light;

but are not the reproofs of it very disagreeable? No†;

the reproofs of it convey necessary and most bene-

 

            * Psal. lxiii. 5. cxxxix. 18.    † Psal. cxix. 103.

CHAP. VI.]                 BOOK OF PROVERBS.                   123

 

ficial instruction. They are like the admonitions of a

kind father, who will not suffer his son to follow those

courses which he knows would be his ruin. The

reproofs of the law may alarm and terrify, but they

are not to be less valued on that account. The threat-

enings of hell guard the way to heaven, and strongly

urge us to keep the King's highway, the only way of

safety. The admonitions given us against sin, have a

powerful tendency to keep us from the paths of the

destroyer.

            Ver. 24. To keep thee from the evil woman, from the

flattery of the tongue of a strange woman.

            The insinuating language of a bad woman is no-

thing but flattery. She professes the fondest love, but she

designs the gratification of her own detestable passions,

and the serving of her interests, at the expense of

what is most valuable to her fond admirer. Her

tongue is full of falsehood. By her fair speeches the

unwary youth, whom she wishes to seduce, is in great

danger of being entangled, and is therefore in great

need of some effectual preservative. Now, the only

effectual preservative against the dangers of temptation

is the word of God. A good education, a sense of

honour, the principle of self-interest,—may have some

efficacy for this end; but the great means blessed by

God for this purpose is his own word, which is the

sword of the Spirit, by which he enables us effectually

to resist and baffle, not only flesh and blood, but

principalities and powers. Every part of the word

of God serves to promote purity in all its branches. No

passages of it are more effectual to preserve us from

fleshly lusts, than the warnings of Paul to the Corin-

thians*, and those of Solomon in various parts of this

book.

 

                        * I Cor. vi.

124                 EXPOSITION OF THE                                 [CHAP. VI.

 

            Solomon knew well from experience, that it is ex-

tremely dangerous to give sin indulgence in the heart,

though we design not to practise it. He therefore

warns us against lusting after the beauty of the strange

woman in our heart.

            Ver. 25. Lust not after her beauty in thine heart;

neither let her take thee with her eye-lids.

            The beauty that sparkles in the eye of a virtuous

woman is a lovely ornament. The beauty of the

strange woman is a temptation to the unwise, for to

others it appears like a beautiful garment on a body

covered with loathsome sores, or a jewel of gold in a

swine's snout.

            The lust of the heart is adultery in the sight of God,

and it were better to have our eyes plucked out, than

to have our hearts inflamed with lust*. But impure

imaginations do not ordinarily rest in quiet. They

push on the man that harbours them, to outward acts

of sin. When lust hath conceived, it bringeth forth

sin; and sin, when it is finished, bringeth forth mi-

sery.

            Ver. 26. For by means of a whorish woman a man is

brought to a piece of bread; and the adulteress will hunt

for the precious life.

            Poverty is the object almost of horror to the greater

part of men. The desire of removing or preventing it,

is the grand spring which keeps, the world constantly in

motion. But the adulterer drives on furiously towards

it, for though as much afraid of it as other men, he is

hurried along in his wild career by tyrannizing pas-

sions, that have blinded his eyes, and taken possession

of his soul to such a degree, that he must have them

gratified, though ruin be the inevitable consequence†.

            Life is so precious, that a man will give for it all

 

            * Matth. v. 29.            † Luke xv.

 

CHAP. VI.]                 BOOK OF PROVERBS                    125

 

that he hath. Yet the infatuated whoremonger sells

his life at a cheaper rate than a wise man would sell

his dog. He flatters himself indeed that he shall es-

cape vengeance; but the scripture assures us that

such hopes are self-delusions, and that a man may as

well expect to remain unhurt though he take fire to

burn himself; or walk on burning coals.

            Ver. 27-29. Can a man take fire in his bosom, and

his clothes not be burnt? Can one go upon hot coals, and

his feet not be burnt? So he that goeth in to his neigh-

bour's wife; whosoever toucheth her shall not be inno-

cent.

            Sodom and Gomorrah are standing illustrations of this

awful truth. You say, "The burning of these cities was

a strange act, scarcely any thing similar to it has hap-

pened since." But God hath set forth these cities as

an example, making them to suffer the vengeance of

eternal fire*; and impenitent sinners will find at the

last, that they who despised the words of Solomon,

and of Christ himself, shall suffer more severely than

the cities of the plain, whose iniquities were not so

terribly aggravated, by despised means of instruction

and reformation.

            Stealing is a detested sin, and exposes men to severe

punishment; but it is much less heinous than adultery,

nor will the punishment of it be so great.

            Ver. 30-35. Men do not despise a thief, if he steal

to satisfy his soul when he is hungry: But if he be

found, he shall restore seven-fold; he shall give all the

substance of his house. But whoso committeth adultery

with a woman, lacketh understanding; he that doeth it de-

stroyeth his own soul. A wound and dishonour shall he

get, and his reproach shall not be wiped away. For

jealousy is the rage of a man, therefore he will not spare

 

                        * Jude 6.  Job xxxi. 12.

126                 EXPOSITION OF THE                                 [CHAP. VI.

 

in the day of vengeance. He will not regard any ransom;

neither will he rest content, though thou givest many gifts.

            Theft is a sin deservedly abhorred, and they who

are guilty of it expose themselves to contempt and

indignation. Yet when necessity tempts a man to

steal, he is the object of pity rather than of scorn. No

necessity can excuse any sin, but apparent necessity

may extenuate it. This plea, however, cannot be urg-

ed to palliate the crime of adultery, which is always

the effect of a wicked disposition, and an impure ima-

gination.

            When a man steals, it is perhaps to satisfy his soul,

and to appease the cravings of hunger, which is an ap-

petite too fierce for human nature to oppose. But un-

clean actions are the gratifications of brutal lust, and

tend not to the preservation, but to the destruction of

the life.

            Yet a thief must suffer, although he is pitied when

hunger urges him on to steal. He shall restore mani-

fold, according to the law; and if he cannot make the

ample restitution required, he must give all the sub-

stance of his house. How then does the adulterer, hope

to escape a much more grievous punishment, for a

crime which can admit of no reparation? A thief

may steal for want of bread, but the adulterer sins be-

cause he has no understanding. He exposes himself

to a deadly wound from a jealous husband, or an

avenging magistrate. He contracts a blot upon his

name which adheres to it indelibly, and spreads itself

even to his children*. He may give all the substance

of his house to the man whom he has injured, but it

will not be accepted as an atonement for his life; for a

fire of jealousy is kindled, which can be quenched only

in his blood.

 

                        * Deut. xxiii. 2.

CHAP. VI.]                 BOOK OF PROVERBS.                   127

 

            This argument may be supposed to have little

weight among us, who punish theft more severely

than adultery. But when crimes that deserve death

escape punishment from men, God, the King of all

nations, punishes them by his providence, and some-

times with greater severity, because his earthly minis-

ters neglect to shew his resentment of them. Hophni

and Phineas, Amnon and Absalom, gained nothing

by the indulgence of their fond parents. David him-

self smarted severely under the rod for this sin, though

divine mercy exempted him from death. Earthly ma-

gistrates often punish thieves and highwaymen more

severely than adulterers, but whoremongers and adul-

terers God will judge. We may without presumption

suppose, that even in this world he often brings them

to a gibbet, by suffering them to imbrue their hands in

blood, or to commit other capital crimes. The Bible

assures us, that God often punishes one sin, by per-

mitting the transgressor to fall into another; and par-

ticularly, that God has given up men to uncleanness,

for the indignities they have done to his own name*,

and along with it, to other iniquities that bring venge-

ance in their train†.

            If these sinners escape outward punishment, let

them remember how terrible that destruction is, which

God has designed for them, and how impossible it

will be to escape from the Judge of all. They com-

plain that they cannot extinguish their burning lusts,

but it shall be more impossible to extinguish the fire

that shall never be quenched‡.

 

            * Rom. i. 23.              † Rom. i. 29. &c.

                        ‡ Job xxxi. 3.  Matt. v. 28.

 

128                 EXPOSITION OF THE                                 [CHAP. VII.

 

 

 

                          CHAPTER VII

 

 

Solomon was deeply impressed with a sense of the

evil of profligate courses. Nor was he less fully

convinced of that danger to which young men are ex-

posed, from the temptations presented by those factors

for hell, who, lost to all sense of shame and interest,

precipitate themselves, and as many along with them ,

as they can, into an everlasting hell, and all for the

momentary gratification of a base and brutal passion.

On this subject he had already said as much as might

have served to guard any man against this danger, who

was not under the influence of a very dark mind, and

a very depraved heart. But he wishes to penetrate the

heart of the most hardened, to rouse to thought the

most inconsiderate of the sons of men. He thinks that

too much cannot be said on a matter of such concern-

ment to us.

            We have in this chapter an affecting illustration of

the danger of youthful lusts. The mode of instruction

to which our teacher in the present instance has re-

course, is the narration of a piece of history or para-

ble, (for it matters not which), of the most instructive

kind. Will any one dare to venture on temptations

that lead to impurity, after Solomon has set before

his eyes in so lively a manner, the danger of so much

as going near the harlot's house? Then is he as in-

excuseable as the man who dances on the brink of a

precipice, when he has just seen another, who ven-

tured to display his courage in the same manner, fall

 

CHAP. VII.]                BOOK OF PROVERBS.                   129

 

headlong from his place, and dashed to pieces on the

rocks below, perish the sad victim of his own rashness

and folly.

            The danger of vicious courses should mightily re-

commend to us the word of God, which is able to

keep us from falling*, and to which self-ruined sin-

ners give testimony, when they must acknowledge too

late, that their misery began in their disregard to that

blessed book. What would not men give for an anti-

dote that could preserve them from every bodily dis-

ease? If any person, possessed of such a medicine,

were to perish by some fatal distemper, in consequence

of neglecting to have recourse to it, surely his fate

would excite no commiseration.

            Ver. 1-5. My son, keep my words, and lay up my

commandments with thee. Keep my commandments, and

live, and my law as the apple of thine eye. Bind them

upon thy fingers, and write them upon the table of thine

heart. Say unto wisdom, Thou art my sister; and call

understanding thy kinswoman: That they may keep thee

from the strange woman, from the stranger which flatter-

eth with her words.

            When a man has got possession of some precious

jewel, he will deposit it in some place secured from

the depredations of thieves. The words of God are

infinitely more precious than diamonds, and ought to

be laid up in our hearts, and kept with constant dili-

gence and caution. They are to be kept as our life,

for we are but dead men if we lose them, and they are

the effectual instruments by which God is pleased to

quicken men to newness of life, and to nourish, and

strengthen, and preserve their souls. Without them,

 

                        * Acts xx. 32.

130                 EXPOSITION OF THE                                 [CHAP. VII.

 

the life of the body is no better than a dream. It is

our advantage that God has in view, in furnishing us

with a rule of conduct. “Be holy," is the sum of

the whole law; and its excellency is, that it is as

good as it is holy and just. Those, therefore, who ne-

glect it, regard lying vanities, and despise their own

mercy.

            God expresses that regard which he has for his peo-

ple, and that compassionate care which he exercises

over them, by affirming that he who touches them

touches the apple of his eye. No less regard is cer-

tainly due on our part to that divine word of his, with-

out which our souls must remain in darkness. The

eye is a most precious member, and the apple of the

eye is its most precious part. The Author of the body

has guarded that part of it with a natural fence, and

no less vigilance is exercised by us in its protection.

We will not, if possible, permit the smallest mote to fall

into it. With equal care ought we to observe the law of

God, and to avoid every temptation which might induce

us in the smallest degree to transgress its command-

ments*.

            The law is to be fixed as a ring upon our fingers,

that it may constantly present itself to our view, and

deeply impress our hearts. These are the living tables,

on which the statutes of the Lord are to be inscribed,

that every inward power may be wrought into a suita-

bleness unto them†.

            We take great pleasure in the society of amiable

friends. Wisdom ought to be our most beloved friend,

and our constant companion. With this best of

friends let us daily converse, and thus shall we be

preserved from the danger of infectious company,

 

            * Matt. v. 19.              † Rom. vi. 16.

CHAP. VII.]                BOOK OF PROVERBS.                   131

 

and the allurements of seducers to vice. Those who

love understanding, and call wisdom their sister, are

acknowledged by our Saviour himself as his dearest

relations*.

            When we familiarise ourselves to wisdom, and

treat her as a kinswoman, we shall find ourselves

great gainers by it. She will preserve us from the

strange woman, and from her flatteries. The charms

of wisdom will sink her beauty into deformity. The

music of wisdom's voice will render us deaf to the

most inviting eloquence of her who would tempt us to

forget the covenant of our God. Her lips drop as a

honey-comb, but wisdom assures us that her end is

bitter as wormwood†.

            But those who reject wisdom, will find this tempter

too cunning for them. Of this Solomon gives us a

proof from his own observation. He was a wise ob-

server of men and manners, and the result of his ob-

servation, as well as the wisdom which he learned by

experience, he has communicated for our caution and

instruction.

            Ver. 6-10. For at the window of my house, I look-

ed through my casement, and beheld among the simple

ones, I discerned among the youths, a young man void of

understanding, passing through the street near her cor-

ner; and he went the way to her house, in the twilight,

in the evening, in the black and dark night; and, behold,

there met him a woman with the attire of an harlot, and

subtile of heart.

            Though this story were to be considered as a para-

ble, the instruction it contains is grounded on the ob-

servation of Solomon. He was, no doubt, acquainted

with many who owed their ruin to the arts which are

here described.

 

            * Matt. xii. 46. 50.                † Chap. v. 3, 4.

132                 EXPOSITION OF THE                                 [CHAP. VII.

 

            Persons of every age, and sex, and condition, ought

to watch against the temptations incident to their par-

ticular situations, for the great master of deceit knows

how to suit his temptations to the different circumstan-

ces of men. Young persons, whose passions are warm

and whose experience is little, are easily seduced into

those sins which gratify the lusts of the flesh. The

man whom Solomon observed going towards the house

of the strange woman, was a young man. He was

void of understanding, for he had not supplied the

want of experience on his own part, by the instruc-

tions of the aged, or of the word of God. If young

men would be prevailed on to read and study the

Book of Proverbs, they would not deserve to be

classed among the simple ones; for it gives subtilty

to the simple, to the young man knowledge and dis-

cretion.

            This young man had no intention to pollute his

body with acts of wickedness, (ver. 21.), but in the

evening he wished to have a little amusement; and,

forgetful of the danger of going near the dwellings of

the wicked, he went in the way that leads to the har-

lot's house. We ought daily to pray that we may be

preserved from running into temptation; for if we in-

vite our enemies to spread their snares for us, how can

we expect to escape?

            The time of work was over; and for the purpose of

recruiting our spirits, a little evening's relaxation is

allowable. Those amusements, however, that lead us

into the company of the wicked, are exceedingly dan-

gerous.. In our evening walks, let us avoid the places

where we are likely to meet with devils, possessed

indeed of human shapes, but not of human hearts.

Isaac goes out at the evening-tide, to converse with

himself and his God, and God sends him a virtuous

 

CHAP. VII.]                BOOK OF PROVERBS.                   133

 

wife. This poor simpleton goes out to walk in the

purlieus of vice, and, behold, he meets with a common

harlot, dressed out with that gaudiness of attire which

befitted her wicked dispositions; for sometimes the

dress of the female is like the sign-post hung out be-

fore the house, telling what is within. Her heart was

subtle, for she possessed the art as well as the venom

of the old serpent. Her manners accorded with her

dress and her heart.

            Ver. 11, 12. (She is loud and stubborn; her feet

abide not in her house: Now is she without, now in the

streets, and lieth in wait at every corner.)

            Her obstreperous tongue is the token of her impe-

rious and stubborn spirit. She loves to reign, and

cannot brook subjection to the guide of her youth;

thus exemplifying a spirit completely opposite to those

godly women who call their husbands lord. But cla-

morous and stubborn as she is at home, (where indeed

she is seldom to be found), she has the art, when she

comes abroad, to fashion her speech to her designs.

With soothing words and insinuating flattery, she se-

duces the unhappy victim of her wiles. She is fierce,

like a tiger, but when a purpose is to be gained, can

assume all the meekness of a lamb.

            She hates her own house, because she abhors useful

labour, and holds her husband in detestation; but she

is still roaming about those places where she may meet

unwary passengers. Like a wild beast of the desert,

she constantly prowls about those places where a prey

may be expected.

            Let women that desire to be thought virtuous be

keepers at home; and let them beware of eating the

bread of idleness, which, though not always, is often-

times the companion of profligacy, and never the at-

tendant of virtue.

 

134                 EXPOSITION OF THE                                 [CHAP. VII.

 

            Thus was the unwary youth caught by one but too

well versed in the arts of seduction.

            Ver. 13-20. So she caught him, and kissed him,

and with an impudent face said unto him, I have peace-

offerings with me, this day have I paid my vows:

Therefore came I forth to meet thee, diligently to seek thy

face, and I have found thee. I have decked my bed with

coverings of tapestry, with carved works, with fine linen

of Egypt. I have perfumed my bed with myrrh, aloes,

and cinnamon. Come, let us take our fill of love until

the morning; let us solace ourselves with loves. For

the goodman is not at home, he is gone a long journey:

He hath taken a bag of money with him, and will come

home at the day appointed.

            Modesty is the lovely ornament of the female sex,

and nothing can be more hateful than a woman that

hath renounced it. When this fence of virtue is de-

molished, profligacy is the natural and unavoidable

consequence.

            The words and the behaviour of this abandoned

creature are alike shameless. Yet, with marvellous in-

consistency, she pretends to a sense of religion. The

feast which she intends for her lover, is that part of

the peace-offerings which, according to the law, she

had reserved for herself and her friends, after paying

her vows to the Lord. It is strange to tell, and yet

certainly true, that there are persons who endeavour

to join together the service of God and Belial. They

must have their passions gratified, and in all other

things they will be obedient to the dictates of con-

science. But those who think that they may some-

times eat a little poison, provided they take whole-

some food at other times, and yet live and enjoy to-

lerable health, are not more foolish. God is glo-

 

CHAP. VII.]                BOOK OF PROVERBS.                   135

 

rious in shewing mercy to sinners, but he will show

none to sin*.

            She pretends a special and tender regard for this

miserable youth, whom she wishes to draw into her

snares, and has the address to avail herself of an acci-

dental meeting for the proof of it. Words are very

cheap, and the warmest professions of kindness are for

the most part the most insincere. The old serpent made

use of this artifice to deceive our common mother.

There is nothing that renders the young a more easy

prey to deceivers, than their inexperience of the emp-

tiness of the professions of many.

            This abandoned woman artfully entangles the heart

of the simple youth, by promising him every thing

that can afford delight to any of his senses. She will

entertain him with the delicate provision of which

feasts were made, after performing the ceremonies of

religion. His eyes shall be entertained with the sight

of furniture, equally valuable for its materials and

workmanship. The bed is decked with the finest

linen, and the whole house perfumed with odours,

emitted by the most fragrant herbs. All these pleasures,

she informs him, may be enjoyed in the most perfect

security, for the goodman (she takes care not to call

him husband,) is gone far from home; and it is cer-

tain that he will not return till the time appointed, for

he has a great deal of business to transact, and has car-

ried a great deal of money with him, to bear his ex-

pences, and to employ in trade.

            Beware of those sins that are represented to you as

pleasant sins. They are more dangerous than others,

because they most easily gain the heart, and most

powerfully guard it against repentance. Eve found

 

            * Psal. lxviii. 31.  Zeph. i. 15

 

136                 EXPOSITION OF THE                                 [CHAP. VII.

 

that the pleasure of forbidden fruit was only an intro-

duction to horror and remorse.

            Our hearts must be guarded against the admission

of sin, by stronger motives than the fear of detection

and disgrace; for artful solicitors to evil, will easily

baffle such restraints as these. Joseph might have

expected his master's favour by complying with the

desires of his mistress, but the motive that induced him

to decline her company was irresistible,—" How can

I do this great wickedness, and sin against God?"

            But the unhappy subject of the wise man's story

was not a Joseph.

            Ver. 21. With much fair speech she caused him to

yield, with the flattering of her lips she forced him.

            There is a force in words, which it is often almost

impossible to resist. Good words have a wonderful

virtue in them to work upon the mind, and a great

part of the good which we are called to do in the

world, is to be accomplished by means of that little

member—the tongue. But corrupt minds are often

found to have greater influence in persuading men to

sin, because human nature is depraved, and needs only

a temptation to draw men to the practice of the worst

of evils.

            No words have greater force in them to persuade

men to sin, than the flatteries of the strange woman ;

and therefore the apostle Paul, who directs us to strive

against sin, calls loudly to us to flee youthful lusts.

Such lusts can scarcely be conquered but by flight,

because the temptations to them, when they meet

with a simple mind and an impure heart, are like

sparks of fire lighting upon stubble fully dry.

            The force that is in the tongue of the strange wo-

man, will not excuse the deluded youth; for his yield-

ing to her is to be attributed to the depravity of his

own heart, which inclines him to prefer the advice of

 

CHAP. VII.]                BOOK OF PROVERBS.                   137

 

a bad woman, to the counsels of the Supreme and

Eternal Wisdom. When a thief is arraigned before a

magistrate, he is not suffered to escape punishment,

because it appears that he had such a propensity to

steal, that he could not find in his heart to resist the

influence of a temptation.

            Ver. 22, 23. He goeth after her straightway, as an

ox goeth to the slaughter, or as a fool to the correction

of the stocks: Till a dart strike through his liver, as a

bird hasteth to the snare, and knoweth not that it is for

his life.

            Poor deluded creature! The cursed enchantress per-

suaded him that she would conduct him to a paradise;

but he soon finds his feet entangled in the stocks, and

bound with fetters of iron. He is more brutish than

the ox, which will not without reluctance go to the

place of slaughter, but must be forced and goaded on-

ward by its driver. He is sillier than a bird, which

will not sit to be shot, but flies from the appearance

of danger: Whereas he wilfully sets himself up as a

mark for the arrows of justice. A bird may indeed fly

into the snare, for it has not the gift of reason; but

for men to hasten into a snare, there is no excuse.

God hath made them wiser than the fowls of heaven.

            It was a good maxim, said to be delivered by an

eastern sage,—Do nothing till thou hast well consider-

ed the end of it. The time to come will be soon pre-

sent, and by the exercise of reason and faith, we

should make it now present to us. The pleasures of

sin will then be seen in a very different light. They

will appear to be remorse and anguish, varnished over

with a little transient pang of delight that never reaches

the heart, or at least plays only on the surface of it.

Were a man to live as long as Methuselah, and spend

all his days in the highest delights of sin, one hour of

 

138                 EXPOSITION OF THE                                 [CHAP. VII.

 

the anguish and tribulation that must follow will far

outweigh them.

            What must we do in order to avoid that infatuation

which is so common, and which is attended with con-

sequences so awful?

            Ver. 24, 25. Hearken unto me now, therefore, O ye

children, and attend to the words of my mouth. Let

not thine heart decline to her ways, go not astray in her

paths.

            Let us give the most earnest heed to these calls,

that are addressed to us with such urgent and repeat-

ed importunity, and let us guard our hearts and ways

with all diligence. Indulgence given to any impute

imagination, is an indication of a sensual heart, and

an introduction to a licentious behaviour, which will

in all probability lead to a miserable end.

            Ver. 26, 27. For she hath cast down many wounded,

yea, many strong men have been slain by her. Her

house is the way to hell, going down to the chambers of

death.

            When but one of the disciples was to betray Christ,

all of them were anxious lest they should fall into such

a horrid sin. When not a small number, but multi-

tudes, have fallen by the force of temptations to impu-

rity, and when the same depraved disposition conti-

nues in men, and the same temptations expose

them to danger, shall we not fear, and depart from

evil?

            Men have been wounded and slain by the arts of the

strange woman, who seemed to possess resolution and

strength to support them against the most dangerous as-

saults. David was sore wounded; Sampson was slain; and

when cedars are shaken and fall, it is time for the fir-

trees to be afraid. It is a dangerous piece of self-con-

fidence in us to imagine, that we are possessed of more

 

CHAP. VII.]                BOOK OF PROVERBS.                   139

 

strength than Sampson, or endowed with more steady

virtue than David.

            Uncleanness is not the blasphemy against the Holy

Ghost, but it is ordinarily a sin unto death. He that

has entered on a course of it, is on a staircase that

leads down to death and hell; and the descent makes

the brain so giddy, that power is seldom left to make

a timely retreat. They are gross self-flatterers, who

imagine that they may go on for a time in sensuality,

and stop short, and repent when they please. Who

but God can say to the waves of sin, " Hitherto shall

ye come, and no farther, and here shall your proud

swellings be stayed?"

            David repented, and was pardoned, and so we hope

was Sampson. The three children were cast alive

into a burning fiery furnace, and came out unsinged;

but we will not cast ourselves into the fire, in hope

that the same miracle will be wrought for our deliver-

ance. May the Lord keep us from temptation, and

pluck out hardened sensualists as brands out of the

fire!

 

 

 

 

                         CHAPTER VIII.

 

 

The grand question in this chapter is, What are we to

understand by that wisdom which is here introduced,

recommending her instructions to us? The fear of the

140                 EXPOSITION OF THE                                 [CHAP. VIII.

 

Lord is said to be the beginning of wisdom*. But the

wisdom that speaks in this passage appears to be a per-

son; and it is disputed whether we are to understand

it of Christ, the great Fountain of wisdom, or of the

noble quality of wisdom, represented by a strong eas-

tern figure under a personal character.

            This wisdom has been generally understood in the

Christian church to mean the Lord Jesus Christ,—the

Word (Logos) spoken of by John, who ascribes to him

under that name several of those glories which are

here ascribed to wisdom.

            There are some things spoken of men in the pro-

phetical passages of Scripture, too great to be under-

stood in their full meaning of any of the sons of men,

except the man Christ. These we are taught by the

Scriptures of the New Testament, to understand of

him who is the glory of our race, to whom all the

prophets bare witness†. Now, if Solomon say con-

cerning wisdom things that are true to their full ex-

tent of signification in Christ only, may we not with

good reason conclude, that the Spirit who directed

his pen, meant to lead our thoughts to the personal

Word of God, in whom are all the treasures of wisdom,

and to whom the church of Israelites and Christians is

indebted for all the discoveries that were ever made?

The voice of Christ is the voice of wisdom itself. The

wise will hear, and will increase their learning, and

fools only will despise this wisdom and instruction;

for surely they cannot be reasonable creatures, who

resist the fervent eloquence and the persuasive argu-

ments addressed to us in this chapter.

            Ver. 1. Doth not wisdom cry, and understanding put

forth her voice?

 

            * Chap. ix. 10.            † Heb. i. 5.  Compare 2 Sam. vii. 14

 

CHAP. VIII.]              BOOK OF PROVERBS.                   141

 

            Our consciences bear testimony to this truth, that

wisdom not only speaks, but cries to us with a voice

like the sound of a trumpet. If we do not hear, it is

because our ears are shut, or because we turn them

away from the truth, to hear the alluring and enchant-

ing voice of sin and its servants; and how shall they

excuse themselves who give ear to the voice of the

cunning serpent, rather than to the voice of the

Eternal Wisdom? But where does wisdom put forth

her voice?

            Ver. 2, 8. She standeth in the top of high places, by

the fray in the places of the paths. She cried at the

gates, at the entry of the city, at the coming in at the

doors*.

            If we hear not the voice of wisdom, we have our-

selves to blame. Her pulpit is erected in the high

places, and her voice is heard from afar. She preaches

at the places of concourse, the gates of the city, and

in the places where roads meet. At our very doors

we may hear her publishing her precious doctrines;

and ignorance, when chosen and wilful, will by no

means excuse us. If we are in darkness, it is not

for want of light, but because we hate light, and by

winking hard exclude its beams.

            Why should we not use all due pains to find wisdom,

when wisdom uses such pains to find us out, and to

proclaim her necessary instructions in our ears? Sure-

ly our Lord Jesus was willing to communicate his

saving instructions, when he preached in mountains

and in fields, in public roads and in deserts, in syna-

gogues and in ships, inviting men to receive his salva-

tion, and pressing them to repent. Nor is the voice

of wisdom in our days become more feeble, or heard

 

                        * See Chap. i. 21, 22.

142                 EXPOSITION OF THE                                 [CHAP. VIII.

 

in fewer places. Unless we are stupidly inattentive,

we may still hear it sounding in our ears, whether we

are at home or abroad, walking in the fields or sit-

ting in the church. The voice of the gospel, the

voice of providence, the voice of conscience, the voice

of honest friends, is a cry of wisdom, to which we do

well to take heed, for to all of us she speaks.

            Ver. 4. Unto you, O men, I call, and my voice is to the

sons of men.

            The mercy of God is sovereign, and therefore the

sons of Adam are called to repentance; while by the

angels that fell, no voice of mercy was ever heard.

They were nobler in their origin, and more excellent

in their natures. But the Son of God loved us because

he loved us, and was made of God unto us, and not

to them, wisdom and righteousness.

            There are many of the sons of Adam, that never

heard the calls of wisdom; but all within hearing are

called, and earnestly importuned to comply with the

call. Let us not then give reason for that complaint,

"Wherefore when I came was there no man, when

I called was there none to answer." The disobedient

and unbelieving shall be tormented in hell with a

soul-rending remorse, which devils and heathens can-

not feel.

            Say not that the calls of wisdom are not to you, be-

cause ye are fools; for to such she speaks-

            Ver. 5. O ye simple, understand wisdom; and ye fools,

be ye of an understanding heart.

            Those that are easily seduced, those that live under

the power of error and sin, are here called to hear the

wisdom which is from above. Your case, O ye simple

ones! is not hopeless. Eternal Wisdom is your teacher,

and calls you to learn; and to none does wisdom say,

Seek ye me in vain. The teacher is the Lord our God;

and he teacheth to profit, because there is power and

 

CHAP. VIII.]              BOOK OF PROVERBS.                   143

 

light in his words, and in the Spirit that accompanies

them*.

            Have you been foolish and disobedient? you are

called to turn to the wisdom of the just; and there is

pardoning mercy revealed to encourage you to turn to the

Lord†, there is converting power in the words of wis-

dom‡. Your situation is bad, but not desperate ||.

Hear the words that are spoken to you, and let them

sink into your souls; consider the excellencies of the

words, and of the speaker of them.

            Ver. 6. Hear, for I will speak of excellent things;

and the opening of my lips shall be right things.

            Where the words of a king are, there is power.

The words of wisdom are the princely words of the

eternal King. As the sun and moon, these works of

God's hands, are more excellent than a machine or

clock made by some curious artist, so is the word of

God more excellent than the sayings of the wisest and

greatest of men. The same divine excellency which

appears to reason's eye in the works of God, appears to .

the eye of faith in the word of God. In the words

of the wisest philosophers and most eloquent orators,

there are some good and some bad things. There is dross

mingled with their silver; but all the words of wisdom

are right words, they are like silver seven times puri-

fied. They are spoken in perfect righteousness and

faithfulness.

            Ver. 7. For my mouth shall speak truth, and wickedness

is an abomination to my lips.

            Why do we not all believe the words of Christ?

Heaven and earth shall pass away, but one jot or tittle.

shall not pass from his word. Let us never again be

so impious as to suspect the faithfulness of his pro-

 

            * Isa. xlviii. 17.  Prov. i. 23.  Psal. cxix. 130.

† Isa. lv. 7.                  ‡ Psal. xix. 7.             || Ezek. xxxiii. 11.

144                 EXPOSITION OF THE                                 [CHAP. VIII.

 

mises, or the sincerity of his invitations, or the truth of

his precious doctrines. We believe the word of an ho-

nest man; but Christ is the Amen, the faithful and true

Witness. All lying is wickedness in his esteem, and is

abhorred by his heart. If we believe the word of a man

who will not lie, shall we disbelieve the word of him

that cannot lie, nor suffer liars to stand in his pre-

sence?

            We attend with diligence to the words of a man

famous for wisdom and integrity; but all the words of

Christ are the words of wisdom itself, and the things

spoken are uprightness, even words of truth.

            Ver. 8. All the words of my mouth are in righteous-

ness, there is nothing froward or perverse in them.

            One of the characters which our Lord takes is, "I

that speak in righteousness." Eternal righteousness

in our Lord Jesus Christ, and shines in all his adminis-

trations and in all his words. God has given us in

his word a representation of the righteousness of his

own nature and will, and framed it as a rule of righ-

teousness to us. Those are froward and perverse who

walk in ways not authorized by this rule*; and by the

degree of our conformity to it, are our improvements

in righteousness and true holiness to be estimated.

There is righteousness in the promises and doctrines,

as well as in the commands of it. God's words of

grace are spoken by him in his holiness, and are

therefore to be received with an unshaken confidence†.

Hath God promised us eternal life, and called us by his

word to depend on his Son for salvation?—We may

safely venture our souls upon the faithful word of

Jehovah. To doubt whether these addresses to us

are sincere or not, is to suspect that there is something

crooked or perverse in the faithful sayings of God.

 

            * Psal. cxxv. 5.           † Psal. lx. 7.

CHAP. VIII.]              BOOK OF PROVERBS.                   145

 

            But is it possible for us to understand the words of

wisdom? Yes.

            Ver. 9. They are all plain to him that understandeth,

and right to them that find knowledge.

            The words of wisdom are a great depth. In them

are mysteries which cannot be fully comprehended;

for we find that the all-wise God has laid up in every

part of Scripture, stores of wisdom too deep for mor-

tal minds to fathom. There are some passages of

Scripture, especially in that part of it which was writ-

ten after the time of Solomon, in which are things

hard to be understood; and yet all the words of wis-

dom are here said to be plain to him that understand-

eth. The meaning is, that every thing necessary for

faith and practice is clearly revealed in the Bible by

the great Author of it, who meant not to insult our

ignorance, but to instruct our minds, by that sacred

book. When we are wailed with difficulties, we

ought not to quarrel with the Bible, but to ascribe it

to our own stupidity or sloth. If, after the due use

of means, some parts of Scripture still continue dark

to us let us bless God that the needful doctrines con-

tained in them are in other passages taught with suffi-

cient plainness.

            But if these words are plain only to him that under-

standeth, of what service can it prove for simple* and

foolish persons to attend to them? Fools are called

not only to hear, but to receive wisdom from our

great Teacher, for none teaches like him. Socrates

confessed that he could not make any man wise who

was not furnished by nature with talents for acquiring

wisdom, more than his mother Phoenareta could de-

liver a woman who was not pregnant. But the en-

 

                        * Ver. 3.

146                 EXPOSITION OF THE                                 [CHAP. VIII.

 

trance of God's word gives understanding to the sim-

ple, and the Spirit of Christ makes them wise unto

salvation, who were born like the wild ass's colt.

            The words of God meet with reproach and banter

from some, who would found a reputation for wit

upon wickedness; but wisdom will be justified of

her children, and her words will be esteemed to be

right concerning all things by them that find know-

ledge.

            What improvement should we make of these com-

mendations given to the words of wisdom? We ought

to receive them with superlative esteem.

            Ver. 10, 11. Receive my instructions, and not silver;

and knowledge, rather than choice gold. For wisdom is

better than rubies, and all the things that may be desired

are not to be compared to it*.

            We profess to prefer wisdom in our judgment to the

most valued things upon earth; but we are hypocrites,

if there is not a consistency between our profession and

our practice. If wisdom is better than silver, we must

receive it rather than silver; and if it were put to our

choice whether to be rich or holy, we ought not for a

moment to hesitate in deciding,

            It is actually put to our choice, whether we will seek

first the kingdom of God and his righteousness, or the

delights of sense, and the riches that shine to the eye

of flesh†. If we are resolved at any rate to be rich; if

we value the means of enriching ourselves with gold

above the means of grace; if we grudge the necessary

expence that may attend the means of religious instruc-

tion; then we receive gold, and not wisdom. The

truly wise have some degree of Paul's spirit in them,

and are taught by God to count every thing loss and

 

            * See Chap. iii. 14, 15.         † Deut. xxx. 15, 19.

 

 

CHAP. VIII.]              BOOK OF PROVERBS                    147

 

dung for the excellency of the knowledge of Christ

Jesus their Lord*.

            Silver and gold are good things, under the direction

of wisdom†. But they must not be the chief object

of our esteem; for if any man love the world, the love

of the Father is not in him. Luther, having received

large presents from some princes of Saxony, protested

that he would not have them for his portion. If gold

or rubies are equal to wisdom in our judgment, we

have not the mind of Christ.

            That we may be disposed heartily to prefer wisdom

to every thing that our eyes have seen, or our fancies

have imagined, let us hear and believe what more can

be said on wisdom's behalf.

            Ver. 12. I wisdom dwell with prudence, and find out

knowledge of witty inventions.

            For a man to search out his own glory, is no glory;

but for the Son of God, to discover his own glory to us,

is one of the innumerable instances of his condescend-

ing grace. Had he not manifested his own glory to us,

we should, to our loss, have remained for ever ignorant

of it.

            Prudence is the companion of wisdom, and infinite

prudence was from eternity familiar to the personal

Wisdom of God, who abounded toward us in all pru-

dence, in the contrivance of that glorious plan by

which the wisdom of God is raised to the highest pitch

in the salvation of men. For the Word was with God,

and was a sharer in the glory of his eternal purpose of

grace. Consummate prudence and divine invention

shine with illustrious splendour in the whole adminis-

tration of our Lord Jesus Christ, and out of his trea-

sures we receive all that prudence and skill that is ne-

 

            * Phil. iii. 8.               † Ezek. vii. 11.

148                 EXPOSITION OF THE                                 [CHAP. VIII.

 

cessary for us, whilst sojourning in a world full of

enemies and snares.

            Who would not rather go for water to a fountain

that ever flows, than to a brook that often disappoints

the thirsty traveller?  The Son of God has the foun-

tain of life with him, and in his light shall we see

light.

            Perfect purity is another excellency of our divine

Teacher, and his instructions have a sanctifying effect

upon us.

            Ver. 13. The fear of the Lord is to hate evil.  Pride

and arrogancy, and the evil way, and the froward tongue,

do I hate.

            Some men refrain from evil actions through fear of

shame or punishment; but true wisdom teaches men

not only to refrain from evil, but to hate it, through

the fear of God. Then we are possessed of this gra-

cious principle, when we abhor not only evil actions

but evil words and dispositions. Pride and arrogancy

of spirit, wickedness in the course of the conversa-

tion, or frowardness in spirit, are equally abhorred by

our Lord; and such as have received his instructions

into their hearts, cannot love that which is declared

in every part of his word to be utterly offensive to

him*.

            Were any thing deserving the name of wisdom to

be found any where else, we might with less damage

despise the word of exhortation; but Christ claims it

as his peculiar excellency--

            Ver. 14. Counsel is mine, and sound wisdom: I am

understanding, I have strength.

            Bildad had referred Job to the wise men that lived

in the days of old, as the oracles of wisdom, for deter-

 

                                    * Chap. vi. 17-19.

CHAP. VIII.]              BOOK OF PROVERBS                    149

 

mining the disputes between Job and his friends.

Job acknowledged that the ancients had some degree

of wisdom, but would not implicitly submit his un-

derstanding to their maxims, because there was no

comparison in this respect between the wisest sages

and the Ancient of days*. What is the wisdom of

philosophers, who frequently became vain in their rea-

sonings, and spoiled men by their philosophy and vain

deceit, to the wisdom of the Eternal Word ? But why

should we speak of wise men, when the angels are

charged with folly ?

            There is no sound wisdom but in Christ, or from him,

who is the Fountain of human reason, and the Author of

that wisdom which has procured so high a reputation

to some that were ignorant of the name of Christ.

Whether these great men made their celebrated disco-

veries by the mere force of their own genius or by the

help of tradition, it is plain that their light was but a

beam from that true light that lighteth every man that

cometh into the world†. Counsel is his, for he is the

wonderful Counsellor, between whom and his eternal

Father the council of peace was formed, and who by

his counsel conducts us in the right way to happiness,

The very quintessence of wisdom is his. He is under-

standing itself, and his eyes penetrate to the bottom of

the deepest mysteries. Blessed be God that such a

person is made to us wisdom!

            Wisdom is better than strength, and yet wisdom

needs strength to execute its plans. The eternal wis-

dom of God is joined with omnipotence. The eternal

Word is the Almighty, by whom all things were made,

and all the purposes of grace effected. He gives cou-

rage and power to all that learn wisdom from him, so

 

            * Job xii. 12, 13, 16.             † John i. 9.

 

150                 EXPOSITION OF THE                     [CHAP. VIII.

 

that a man of understanding increaseth strength.

Where counsel to contrive and wisdom to propose the

noblest end, understanding to discern the true nature

and tendencies of things, and strength to execute, con-

cur, there can be nothing wanting.

            The wisdom and power of kings, and of those

that have power delegated from kings, is derived from

him.

            Ver. 15, 16. By me kings reign, and princes decree

justice. By me princes rule, and, nobles, even all the

judges of the earth.

            Eternal wisdom has devised magistracy, and deter-

mined the persons to be entrusted with it. From the

same source is derived all the majesty, and wisdom,

and righteousness which ever appeared in the world,

to adorn the thrones of princes. When David govern-

ed the people of God according to the good skill of his

hands and the integrity of his heart,—when Solomon

governed the same nation with wisdom and righ-

teousness, they were indebted for all their noble qua-

lifications to that Word of God, by whom all crea-

tures were formed, and from whom all light is de-

rived*.

            When magistrates of inferior rank distinguish them-

selves by their wise and righteous administration, they

owe their glory and usefulness to the same fountain of

wisdom†.

            Those princes that are strangers to the name of

Christ are the ministers of his providence, and are

furnished from his treasures with every ornamental

and useful qualification which they may possess. If

we admire the courage and fortune, the generosity

and wisdom of Cyrus king of Persia, we ought to give

 

            * John i. 3, 9.             † Isa. xxii. 24.  Prov. xxi. 1.

CHAP. VIII]               BOOK OF PROVERBS                    151

 

glory to the King of Israel, by whom that heathen

prince was guided *.

            The histories of every nation, through the light of

this text, may lead us to contemplate the excellency

of the Son of God, from whom every good gift comes.

All the wisdom in the world must be ascribed to him,

but none of that folly which always attends wisdom

in men. His treasures of wisdom are not diminished

in the least degree. Let the simple ones apply to

him with faith and importunity, and they shall be

made wise unto holiness and salvation, for says Wis-

dom—

            Ver. 17. I love them that love me, and they that seek

me early shall find me.

            All of us profess to love wisdom, but few justify

this profession. We do not truly love that person

whose friendship we do not seek to share, and whose

company we do not desire to enjoy. We do not love

Christ if we do not seek him with our hearts, and with

all earnestness of spirit desire fellowship with him in

his wisdom, and righteousness, and sanctification, and

redemption.

            They that seek him are accounted by him lovers of

his name, and this love to him is a proof that they are

loved by him. He loved them before they loved him.

His good-will disposed their hearts to love him, and

he takes pleasure in that love which was kindled by

himself; and will not disappoint those ardent desires

which were excited by his Spirit. He has been found

of them that sought him not, and will he hide himself

from them that seek him ?

            Young persons have good encouragement from this

Scripture to seek wisdom. Christ was kind to those

young children that were brought to be blessed by

 

                        * Isa. xlvi.

152                 EXPOSITION OF THE                     [CHAP. VIII.

 

him. He loved a young man who came to ask him

what he should do to inherit eternal life, although he

neither asked a right question, nor shewed a proper

regard to Christ's answer. It is mentioned as the ho-

nour of Josiah king of Judah, that when he was

young, he sought the God of his fathers. The word

translated seek early may be rendered seek earnestly

or diligently*.

            All the true lovers and seekers of Christ shall find

him, and find inexpressible happiness in him†. They

are sharers in his fulness, and he opens all his trea-

sures to them.

            Ver. 18, 19. Riches and honour are with me, yea, du-

rable riches and righteousness. My fruit is better than

gold, yea, than fine gold, and my revenue than choice

silver.

            On whom do the kings of this world bestow their

gifts? On their own friends, or on strangers and

enemies? On their friends, no doubt, unless they

are restrained by an interested policy. No motives of

that kind can direct the managements of the eternal

King. The silver is his, and the gold is his; and he

would give silver and gold to all that love him, if he

did not see it better for the greater part of them to

want these perishing riches. It is not for want of

riches and honours to bestow. It is not for want of

love to his people, that he does not bestow on every

one of them crowns of gold, and mines of precious

metals. The riches of Christ are incomparably more

valuable than gold and silver. His justifying righ-

teousness, which is upon all them that believe, enriches

them for ever, though formerly they were indebted

millions of talents, and unable to pay one farthing to

 

            * Chap. vii.                 † John xiv. 21, 22.

CHAP. VIII.]              BOOK OF PROVERBS                    153

 

the justice of God. The grace of the Spirit enriches

them above what the finest gold or the choicest silver

could ever do. These shining metals glitter in the

eye, but they cannot shed joy or contentment in the

heart. The only use that riches can answer, is to

help us to be content; but even here riches can do

little, whilst godliness does all, and is justly esteemed

great gain*.

            How wisdom enriches men, we are more dearly told

in the next verse.

            Ver. 20, 21. I lead in the way of righteousness, in

the midst of the paths of judgment; that I may cause

those that love me to inherit substance, and I will fill all

their treasures.

            Great was the favour bestowed by God on the chil-

dren of Israel, when he conducted them through the

wilderness to the land of promise by a pillar of cloud

and fire. Had he left them to their own conduct,

they must have lost themselves, and perished in that

land of deserts, of pits and serpents, of drought and

of the shadow of death. Nor could we find the way

to the celestial city without the Captain of salvation,

who is given by God to be a Leader to the people.

He leads us in the paths of righteousness for his own

name's sake, and in the midst of the paths of judg-

ment, keeping us from every dangerous mistake, and

preserving us from the snares which on each side of

our way are spread for our feet.

            Our great Teacher leads us in this way, to enrich us

with the most precious substance. The followers of

Christ shall be no losers by him. They shall not in-

herit the wind, nor possess for their portion those un-

substantial things, of which it is said—they are not†,

because they are not the true riches; but they shall pos-

 

            * Tim. vi. 6.                † Prov. xxiii. 5.

154                 EXPOSITION OF THE                     [CHAP. VIII.

 

sess, by the right and tenure of the children of God, that

which is durable and solid riches. The fashion of this

world passeth away, but he that doth the will of God a-

bideth for ever, and shall be for ever rich, for all his trea-

sures are filled by the wisdom of God. In this world

he receives every needful supply, and can say in truth

that all things are his*. In the eternal world every

craving shall be fully satisfied, and no uneasy desires

shall remain.

            Blessed are the lovers of wisdom, though the world

may account them poor. Have they no silver or gold?

The apostles for the most part bad none, and yet they

made many rich. The angels have none, and desire

to have it as little as we desire to have our treasures

filled with gravel. Saints are like angels, rich in hea-

venly treasure; and whilst God is rich, they shall not

be poor. Here is a short way of becoming rich, and

here covetousness is a virtue.

            These blessed treasures of righteousness and glory

were designed for the possessors of them before the

foundation of the world, and God entered into a co-

venant of grace with his own eternal Son to provide

them; for Christ existed from eternity, and before all

worlds he was appointed to be the Author of our sal-

vation, and rejoiced with his Father in the prospect

of it.

            Ver. 22. The Lord possessed me in the beginning of

his way, before his works of old.

            The Son of God was begotten by the Father before

all worlds†; and if we may speak it with reverence, it

was the unspeakable blessedness of the most holy God,

that he possessed a Son the same in essence with him-

self, and the brightness of his glory, by whom he de-

signed to make and govern the world, and to shew the

 

            * 1 Cor. iii. 22.          † Compare Gen. iv. 1. Heb.

CHAP. VIII.]              BOOK OF PROVERBS                    155

 

glory of wisdom in repairing the ruins of it. When

the eternal decrees of God were framed in his infinite

mind, before any of his creatures were made, the Word

was with God, even in the bosom of the Father, and

the purpose of God was purposed in him*.

            Ver. 23. I was set up from everlasting, from the be-

ginning, or ever the earth was.

            It was a profane question which a philosopher once

asked at a Christian, What God was doing before he

made the world? But we have here a serious and de-

lightful answer to it. The Son of God was ordained

before the foundation of the world to be the Author

of wisdom and salvation to us, and he accounted it his

glory to be the foundation of the counsel of God about

the administration of grace. The eternal power and

Godhead of Christ, are enlarged upon by himself at

great length in the following verses.

            Ver. 24, 25. When there were no depths I was brought

forth, when there were no fountains abounding with water.

Before the mountains were settled, before the hills was I

brought forth.

            The antiquity of his existence, of his generation by

the Father, and his appointment to be our Redeemer,

are expressed in the same language in which the un-

beginning duration of the Godhead is described†.

            Ver. 26. While as yet he had not made the earth, nor

the fields, nor the highest part of the dust of the world.

            The Wisdom of the Father was in the beginning,

but had no beginning to his own existence. The Fa-

ther himself did not exist before the only-begotten Son,

and he that spread abroad the earth by himself, without

the assistance of other beings, or the agency of instru-

ments, did not create the world without the everlast-

ing Word.

 

            * Eph. iii. 11.             † Psal. xc. 2.

156                 EXPOSITION OF THE                     [CHAP. VIII.

 

            Ver. 27. When he prepared the heavens I was there,

when he set a compass upon the face of the deep.

            Fashioning the great mass of earth and water by a

divine architecture, into the most regular form.

            Ver. 28, 29. When he established the clouds above,

when he strengthened the fountains of the deep: When

he gave to the sea his decree that the waters should not

pass his commandment, when he appointed the founda-

tions of the earth. Then was I by him.

            The power and wisdom of God appeared in the

order and stability which he gave to the various crea-

tures, as well as in the formation of them. He sepa-

rated the waters below from the waters above the fir-

mament, and fixed both in their respective places.

He confined the waters of the sea within their proper

channels, and appointed foundations to the earth, that

it might not be removed.

            It is our duty to consider the works of God with

attention, and to contemplate them in their different

parts, which make one beautiful whole; and every

one of these parts is fitted to excite our veneration for

the great Author of nature,—the three-one God.

            When we survey the earth and the waters, the

mountains and the valleys, and consider that they had

a beginning, we are led by the Scripture to adore the

Word which was with God, and was God, when these

creatures that make so good a figure in our eyes were

nothing.

            When we consider the wisdom and power that

shine with amazing lustre in the fabric of the world,

let us raise our thoughts to the Son of God, by whom

God made the world, and by whom he has now re-

covered it from the ruins that were the fruits of our

sin.

            If we reverence the wisdom of the aged, what re-

CHAP. VIII.]              BOOK OF PROVERBS                    157

 

verence is due to the unbeginning Word, who conde-

scends to reveal to us the Father, and to disclose the

secrets of his wisdom!

            When we behold the immense repository of waters,

and the spacious earth, when we lift up our eyes to the

lofty mountains, and to the immeasureable circuit of

the heavens, can we forbear saying, What is man, that

he who is before all these things, and by whom they

all consist, should regard him with such astonishing

favour! and how ungrateful must we be, if we turn

a deaf ear to the merciful instructions of our Divine

Teacher!

            But let us admire, with increasing wonder, the glory

and grace of Him who speaks to us from heaven, when

we hear him declaring his infinite happiness in the

bosom of his Father.

            Ver. 30. Then I was by him, as one brought up with

him; and I was daily his delight, rejoicing always be-

fore him.

            The blessedness of rational creatures lies in their

fellowship with God. Those are blessed whom God

makes to approach to himself; and the nearer the ap-

proach, the greater the blessedness. But there is in-

finite blessedness in the Godhead itself, and in that

divine and incomprehensible fellowship which the Son

of God enjoyed from eternity, whilst he was in the

Father's bosom, as his only-begotten Son. The Fa-

ther was in the Son, and the Son in the Father, and

both in the Spirit, and the Spirit in both, and they

were infinitely blessed in one another. These things

are so mysterious to us, that it is safer to adore and

wonder, than to speak. But one thing we cannot

overlook, that when we consider the infinite happi-

ness of the Son of God, in his oneness of nature with

the Father, and in that infinite nearness of person to

him, which must be inferred from the unity of essence,

158                 EXPOSITION OF THE                     [CHAP. VIII.

 

and mutual relation of the persons, we must be a-

mazed to think that he bestowed a thought upon

men,—upon creatures whose apostacy and wickedness

were foreknown by him. Before the world began,

he thought upon men with compassion, and rejoiced

in the purposes of his love concerning them. Then,

(says he,) was I by him,

            Ver. 31. Rejoicing in the habitable part of his earth;

and my delights were with the sons of men.

            It was infinite goodness to rejoice in the prospect of

those holy angels, whose dwelling was assigned them

in heaven, beside the throne of God. But he delighted

in the prospect of that grace and salvation that was de-

signed for lost men, through the sufferings to be en-

dured in that human nature which was pre-ordained

for him.

            Did our Lord Jesus think upon us with compassion

and love, before the foundation of the world? Let

our thoughts be often employed in contemplating that

amazing goodness, and in tracing up redemption and

the blessings of salvation, to the fountain whence they

proceed. Shall we, from day to day, put off the

thoughts of Christ, and defer that regard and obedi-

ence which is so entirely his due, when he thought on

us with pity, before we or the world in which we dwell

had a being?

            Ver. 32. Now therefore hearken unto me, O ye chil-

dren: for blessed are they that keep my ways.

            We must not give unto him the hearing of the

ear only, but the hearing of faith and obedience also.

The blessing is upon those that are not forgetful hear-

ers, but observers of his word. We are under infinite

obligations, from the greatness and the eternal grace

of Christ, to hearken unto him; and our duty and in-

terest are here the same. Our observation of his ways

is not the foundation or cause of our blessedness, for

CHAP. VIII.]              BOOK OF PROVERBS                    159

 

that was designed for us before we could do good or

evil, and our holy dispositions are not the cause, but

the effect of the purpose of grace in Christ Jesus*;

yet because they are the effect, they are also a proof

of our happy interest in it.

            Are they blessed that keep the way of wisdom ?

Then,

            Ver. 33. Hear instruction, and be wise, and refuse it

not.

            If we hear instruction with faith and reverence, we

shall be wise. If we refuse it, we are fools, and must

continue to be so. Christ is the only author of wis-

dom, and it is by the hearing of faith that he conveys

it. The word is the good seed, and if it be not sown,

how can we expect a harvest? But it is not enough

that the seed is sown. Should it be presently picked

up, or should no fruit be brought forth to perfection,

the sowing of it will be of no avail. We are required,

not only to hear instruction, but to hold it fast in our

hearts and practice; and the man that does so, is truly

wise, and receives blessing from God†.

            Ver. 34. Blessed is the man that heareth me, watching

daily at my gates, waiting at the posts of my doors.

            Those who desire favours from the great, attend

their levees day by day, and think themselves happy

if they can at length obtain a favourable answer to

their suit. With how much greater reason do we

wait at the posts of Wisdom's doors, in expectation of

blessings the most necessary and important!

            Happy were Solomon's servants, in the opinion of

the queen of Sheba, because they enjoyed the privi-

lege of daily hearing that celebrated prince. We are

happy, if we knew our own happiness, who are admit-

ted to hear the instructions of Him who is Wisdom it-

 

            * 2 Tim. i. 9.  Eph. i. 4.         † Matt. xiii. 1-20.  James i. 23. &c.

160                 EXPOSITIONS OF THE                   [CHAP. VIII.

 

self, His palace is erected amongst us, and it is a

greater happiness to stand at the door of it, than to

dwell in the tents of wickedness. David desired one

thing,  and what was it? Not that he might enjoy a

long and undisturbed possession of his throne, but

that he might dwell in the house of the Lord all the

days of his life, and enjoy the blessed views and dis-

coveries afforded in the sanctuary.

            If we have long attended the instructions of Christ,

and found little advantage from them, we must not

say with the unbelieving prince, Why should I wait

for the Lord any longer? The God of mercy waits to

be gracious to us, and we ought to wait for him, at-

tending those ordinances where he is pleased to dis-

play his glory and love, with unwearied diligence,

earnest desire, and lively hope. The man that waited

thirty-eight years at the pool of Siloam, was well re-

warded at last, when he received vigour to his body.

But they enjoy greater happiness, who wait for God

in his appointed way. Christ is found of those that

seek him, for to whom did he ever say, Seek ye me in

vain? And blessed are they that find him,

            Ver. 35. For whoso findeth me findeth life, and shall

obtain favour of the Lord.

            He that hath the Son hath life, and he that hath not

the Son of God hath not life. The first man, Adam,

was made a living soul, but by sin he died, and we all

sinned and died in him, and must have continued for

ever in a state of death, had not another Adam appeared

who was made a quickening Spirit; and whosoever

believeth in him shall not die, but have everlasting

life. Even in this land of darkness and death, believ-

ers enjoy a true and happy lift, for they are delivered

from condemnation, and entitled to the heavenly life.

They are made free from that principle of corruption,

which is called the law of sin and death, and made

CHAP. VIII]               BOOK OF PROVERBS                   161

 

alive unto God and holiness. They enjoy that which is

better than life,—the loving-kindness of the Lord; for

through Jesus, the Father looks upon them with a

pleasant countenance. The smiles of God make

heaven, and they that obtain favour of the Lord have

a heaven upon earth.

            But miserable are the despisers of the wisdom and

grace of Christ.

            Ver. 36. But he that sinneth against me wrongeth his

own soul: all they that hate me love death.

            They that despise Christ's, gospel, or reject his sal-

vation, are sinners against him who is the Supreme

Wisdom, and the fountain of happiness to men. They

are haters of Him who is love itself. Such ungrateful

rebels are as great enemies to themselves as to Christ.

They murder their immortal souls; they love those

sins which are death and damnation in disguise.

Sinners against Christ shall receive a reward of ven-

geance suited to the blackness of their guilt, and shall,

through eternity, have no room to complain of their

Judge. Death and life were set before them, and they

chose death, and shall for ever eat of the fruit of their

own choice. Consider these things, O unbelievers!

If ye will not now consider them, in the latter days ye

shall perfectly consider them.

162                 EXPOSITION OF THE                     [CHAP. IX.

 

 

 

                            CHAPTER IX.

 

 

The happiness of the followers of Christ is not en-

tirely reserved to another world. Even in this life

they are admitted to a feast of fat things.

            Ver. 1. Wisdom hath builded her house, she hath hewn

out her seven pillars.

            The church of Christ is a house, wherein he dwells

and takes pleasure*. It must be a glorious edifice, for

wisdom is the builder of it†. It is a strong and dura-

ble building, for it has many pillars, hewed out, not by,

the wisest of kings, but by the wisdom of God. Here

there is abundance of soul-nourishing provision; for,

            Ver. 2. She hath killed her beasts; she hath mingled

her wine; she hath also furnished her table.

            We shall surely be satisfied with the fatness of

God's house, with that flesh which is given for the life

of the world, and with that spiced wine which is the

blood of the New Testament. Does Christ give us

his own flesh and blood, to nourish and refresh our

souls? what grace, what comfort, what privilege, will

he withhold? He is most willing to communicate this

provision to us.

            Ver. 3. She hath sent forth her maidens; she crieth

upon the highest places of the city.

            The servants of Christ are called maidens, because

Christ himself is spoken of under the character of Wis-

dom, which in the Hebrew language is of the feminine

 

            * Psa.  cxxxii. 13.                  † Matt. xvi. 18.

 

CHAP. IX]                  BOOK OF PROVERBS                    163

 

gender. The followers of the Lamb are called virgins,

to denote their purity*. Ministers also must be pure

in their doctrine and behaviour. The voice of these

maidens, is the voice of that wisdom which sends them.

It is she that gives the invitation by their mouth; and

she does it in the most public and audible manner,

crying with a voice like that of a herald from the highest

places of the city. But who are invited to this feast?

            Ver. 4, 5. Whoso is simple, let him turn in hither;

as for him that wanteth understanding, she saith to him,

Come, eat of my bread, and drink of the wine which I

have mingled.

            The simple and unwise are welcomed to this feast.

They are called not only by the servants, but by the

master of the feast, to partake of these precious pro-

visions. The poor, the maimed, the lame, and the

blind,--they that have no money, and they that have

spent all their substance for things that do not profit,

are graciously invited to come, and eat and drink abun-

dantly, by receiving Christ and his salvation, as they

are freely offered in the gospel†.

            But we cannot be partakers of the Lord's table, and

the table of devils. When we come to Jesus by faith,

and partake of his precious blessings, we must forsake

the society and the course of the foolish.

            Ver. 6. Forsake the foolish, and live; and go in the

way of understanding.

            The companions of fools shall remain for ever in the

congregation of the dead. But in the way of understand-

ing there is life, and no death. Do we abhor death,

and love life? Then, if we believe the words of Christ;

we will forsake the foolish, and go in the path of un-

derstanding‡.

 

            * Rev. xiv.      † Luke xiv.  Isa. lv. 1-4.

                        ‡ Prov. xiii. 14.  John vii. 51.

164                 EXPOSITION OF THE                     [CHAP. IX.

 

            But may we not associate with the foolish, in order

to reclaim them. There are two sorts of foolish per-

sons. Some have naturally a pliable and modest dis-

position; though destitute of the grace of God, or

though conversant in the ways of sin, they are not yet

hardened in sin by long practice. There may be some

hope of making good impressions on the minds of such

persons as these. But there are others who are stub-

born and determined sinners. To them, in ordinary

cases, there is no hope of doing any good.

            Ver. 7, 8. He that reproved a scorner getteth to him-

self shame; and he that rebuked a wicked man getteth

himself a blot. Reprove not a scorner, lest he hate thee—

            If we reprove the profligate sinners that mock at

every thing sacred, we are not likely to benefit them,

but to procure hurt to ourselves.

            Such men, when we have irritated them by our

admonitions, will pry into our characters with all the

keenness of malice and revenge. Few characters can

stand the scrutiny of a malicious eye; so that instead of

serving them, we shall be in danger of losing much of

our usefulness to others, by making them our enemies*.

Yet reproofs are like pearls when they are adminis-

tered with the meekness of wisdom, and met with an

obedient ear†.

            Ver. 8, 9.—Rebuke a wise man, and he will love thee.

Give instruction to a wise man, and he will be yet wiser;

teach a just man, and he will increase in learning.

            There is scarcely a man so wise and holy as not to

need instruction and reproof. The difference between

wise men and fools lies not in this, that the former are

above reproofs, but that they know their need of them,

and are disposed to receive them with meekness, and

to improve by them, and to love and thank their re-

 

            * Matt. vii. 6.             † Psal. cxli. 5.

CHAP. IX.]                 BOOK OF PROVERBS                    165

 

provers*. The wise and the just man are the same in

the view of this wisest of men, for this is a fundamen-

tal maxim in his writings-

            Ver. 10. The fear of the Lord is the beginning of wis-

dom; and the knowledge of the holy is understanding.

            Solomon knew how to appreciate that wisdom which

directs men in the prudent management of their own

concerns, and in the wise administration of public

affairs; but he rightly judged that religion is the true

wisdom, and that, compared with it, all other kinds are

vanity and folly. He examined with the eye of the

prince of philosophers the objects of nature; but the

knowledge of the most holy God, one in essence, but

subsisting in three persons, was in his estimation true

understanding. This kind of knowledge excels the

other as much as the light of the sun the glimmer of

a glow-worm. He that knows God in truth, is pos-

sessed of a never-ending life†.

            Ver. 11. For by me thy days shall be multiplied, and

the years of thy life shall be increased.

            It is not for God's benefit, but for ours, that he invites

us to receive wisdom‡.

            Ver. 12. If thou be wise, thou shalt be wise for thyself;

but it thou scornest, thou alone shalt bear it.

            God can receive no additions of blessedness by our

wisdom, though he delights in it. He cannot lose his

glory by our contempt of his gospel and laws ||. The

ministers of wisdom will rejoice in our compliance with

their calls, but the profit or the loss of our behaviour

under a dispensation of the gospel, must be felt by our-

selves§. Life and death are set before us. May God

grant us a disposition to chase life.

 

            * Psal. cxli. 5.            † John xvii. 3.  Phil. iii. 8.

‡ Prov. iii. 2.  Job xxxv. 6.                || Ezek. xxxiii. 11.  Rom. ix. 22.

                                    § Isa. xlix. 4.

166                 EXPOSITION OF THE                     [CHAP. IX

 

            Another offer is made us of entertainment, but alas

of how different a kind! It is made by the harlot,

against whom we need to be often warned.

            Ver. 13. A foolish woman is clamorous; she is simple,

and knoweth nothing.

            She is foolish, ignorant, and stupid to the last de-

gree, for she buys a moment of empty delight at the

expense of everlasting burnings. She is impudent and

clamorous. The damned in hell are afraid that their

companions should come to their place of torments.

But this shameless creature earnestly calls others to

share with her in those pleasures which are followed

by everlasting sorrows.

            Ver. 14, 15. For she sitteth at the door of her house,

on a seat in the high place of the city, to call passengers

who go right on their ways.

            They are evil times, when tempters to sin are per-

mitted to hunt so avowedly for prey. Let well-mean-

ing persons, in such a time, watch and pray against

temptation. These are the persons whom the foolish

woman solicits, and too often with success.

            Ver. 16, 17. Whom is simple, let him turn in hither:

and as for him that wanteth understanding, she saith to

him, Stolen waters are sweet, and bread eaten in secret

is pleasant.

            They are surely stupid, who believe that there is

any pleasure in those things that are forbidden by God,

and afraid to appear in open day. Yet such is the

corruption of the hearts of men, that they relish doc-

trines so contrary to reason, as well as to Scripture.

We are naturally prone to things forbidden, and till

our souls are renewed by the grace of God, can taste

an unaccountable sweetness in that which is poison to

the soul. But when we are restored to a sound mind,

those delights only will be relished, which consist with

CHAP. IX.]                 BOOK OF PROVERBS                    167

 

a pure conscience, and the dignity of a rational and

immortal soul.

            It is through blindness and inconsideration that any

man is entangled in the snares of the foolish woman

            Ver. 18. But he knoweth not that the dead are there;

and that her guests are in the depths of hell.

            We are naturally starving creatures, and cannot

find happiness within ourselves. As every man must

have food to satisfy the natural cravings of hunger, so

every soul must have some gratification to its desires of

happiness. Wisdom and folly do each spread a feast

for men. The question is, Whose guests shall we be?

And did we possess any wisdom, or any true and well-

directed self-love, it might be easily decided. The en-

tertainments of wisdom, are soul-quickening provision.

They that hear her calls, shall eat that which is good,

and their souls shall live for ever. The guests of wisdom

are in the heights of heaven. They feast on the hid-

den manna, and on the fruits of the tree of life. The

provisions of the foolish woman are a deadly, though

perhaps a slow poison. Her guests have their portion

with the wicked giants, who brought on the world a

universal deluge, and with the inhabitants of Sodom

and Gomorrah, who are set forth for an example, suf-

fering the vengeance of eternal fire. Let us consider

where Joseph now is, and what blessings are come

upon the crown of the head of him, who so bravely

resisted temptations the most alluring, and the most

threatening. Let us, on the other hand, remember

Sodom and Gomorrah, and chuse our portion with the

one or the other. Be astonished, O heavens! that men

should be so cruel to their own souls, as to deliberate

a moment in so clear a case. To-day let us hear the

voice of wisdom.

 

168                 EXPOSITION OF THE                     [CHAP. X.

 

 

 

 

                                 CHAPTER X.

 

 

Salvation is by grace through faith; and this

faith works by love, producing universal obedience

to the law of our Creator and Redeemer. This

law is summarily comprehended in the ten command-

ments, and published with more particularity in this

divinely inspired body of Christian morality. Let us

study it with attention, and pray that the Spirit of

Jesus may enable us to understand and practise it.

            Ver. 1. The proverbs of Solomon.  A wise son maketh

a glad father: but a foolish son is the heaviness of his

mother.

            The first nine chapters are a prefatory address. Now

begin the proverbs, (or masterly sayings,) properly so

called. Weighty sayings deserve and gain regard.

But how shall we sufficiently esteem the proverbs left

us by Solomon, which is almost another name for wis-

dom itself! By this inspired philosopher, Divine Wis-

dom speaks to every generation.

            Were the first of these proverbs to have its due in-

fluence on mankind, the world would be greatly re-

formed and blessed by its efficacy. A great part of

our race are parents,—all mankind are, or have been

children; and by it both parents and children are di-

rected. Parents are instructed to use all possible means

to make their children wise. But how shall they effect

this? Is it not the prerogative of God to give wisdom?

No doubt. But he makes use of proper and appointed

means for this purpose. Would you then derive com-

CHAP. X.]                  BOOK OF PROVERBS                    169

 

fort from your children? Instruct, reprove, exhort

them, pray for them, recommend religion to them by

your example; for thus saith the Author of wisdom,

"Train up a child in the way wherein he should go,

and when he is old he will not depart from it." But if

in some rare instance he should, your souls will not on

that account be stung with self-accusations.

            Remember, ye that are children, how greatly you

are indebted to your parents, and how much their

comfort is bound up in you. Be wise, seek useful

knowledge, and search for it as for hid treasure. Walk

in the fear of the Lord. Let prudence and discretion,

(such as Solomon teaches,) appear in every part of

your conduct; so shall your father and mother greatly

rejoice, and bless the Lord on your account. But if

you are foolish and unruly, you grieve their spirits,

and wound the souls that love you with the dearest

affection. Consider that your mothers bore you with

sorrow. Why should your lives also be a continual

source of pain to their tender hearts! or why should

the anxieties of your fathers on your behalf, be re-

warded with the cutting view of your ungodly lives!

"A wise-son maketh a glad father, but a foolish man de-

spiseth his mother *." Though he should in no other

way express his contempt for her, his foolish behaviour

is a plain proof that he values not her happiness.

            Ver. 2. Treasures of wickedness profit nothing--

            Ill-gotten riches are called treasures of wickedness.

It is an opinion generally held by men, that riches, in

whatever way procured, will do them great service.

If, therefore, they cannot come at the possession of them

by honest means, they will scrape them together by any

means in their power. But here the Spirit of God tells

 

                                    * Chap. xv. 20.

170                 EXPOSITION OF THE                     [CHAP. X.

 

us, that if a man should heap up immense riches to

himself, they will profit him nothing. And how can

they? They are cursed to him. If a moth in his sub-

stance, and stings in his conscience, and the damna-

tion of hell, can bring any advantage to the robber and

extortioner, let them rejoice in their portion.

            --But righteousness delivereth from death.

            No righteousness but that which is by the faith of

Jesus Christ, delivers from eternal death. However,

he is a gross deceiver of his own soul, who pretends

to be clothed with it, while be continues to live un-

righteously.

            By righteousness, we give to every one his due;

first to God, and next to men. This righteousness is a

preservative from death and misery of every kind.

How? Through the gracious protection of him that

keepeth the path of the righteous, as the wise man tells

us in the next words:

            Ver. 3. The Lord will not suffer the soul of the righ-

teous to famish: but he casteth away the substance of the

wicked.

            But was it never known that the just man perished

by want? Are ravens always commissioned to feed

the people of God in times of famine? God has them

at his command, if he sees it proper to make use of

them; and when be pleases, he can administer to his

people's necessities as easily by miracle as by the use

of ordinary means. Let them, then, joyfully commit

the care of their bodies to his mercy. So long as his

infinite wisdom shall see their continuance in life meet

for them, their bread and their water shall be sure;

and though their bodies should in some rare instances

be pinched with hunger, he will nourish their souls

with bread which the world knows not of.

            But the wicked are not so. Whilst the righteous are

sure of being satisfied in days of famine, they are near

CHAP. X.]                  BOOK OF PROVERBS                    171

 

to ruin in their greatest abundance; for the Lord

casteth away that which they call their substance.

Many of them will take care not to spend it upon riot-

ous living, and harlots. None of them will part with

it, from motives of generosity and charity. But whilst

they grasp it fast with both hands, God will pull it

out from between their fingers, and toss it irrecover-

ably from them. Should they even be permitted to

hold it all their days, death, that terrible messenger,

shall at last drag them from it; nor shall their glory

descend after them to the grave, but that wickedness

by which they acquired it, shall lie down with them

in the dust, and torture their souls in hell.

            You see from this verse, how it comes to pass, that

righteousness delivereth from death, and that treasures

of wickedness are so unprofitable. But let none from

these truths conclude, that honest labour is useless.

God takes care of his people, but he makes use of

their labours in the performance of his promise about

their provision, and whoever indulges himself in idle-

ness, may expect poverty as a matter of course; for,

            Ver. 5. He becometh poor that dealeth with a slack

hand: but the hand of the diligent maketh rich.

            Idleness was never designed for man. Adam in

paradise, was to dress the garden. Why should men

expect any good from slothfulness, since that doom

was pronounced, "In the sweat of thy face shalt thou

eat bread!" Show me a slothful man, and I will show

you a wicked, a poor, and a miserable man.

            "But the hand of the diligent maketh rich." Riches

are dispensed by God at his pleasure, and he common-

ly gives them to the man employed in honest industry.

How then do we see some men laborious, and yet poor!

Perhaps they trust too much to their own labour.

Perhaps they are earth-worms, abhorred by God. Or

if they fear the Lord, and look to him for a blessing

172                 EXPOSITION OF THE                     [CHAP. X.

 

on the labour of their hands, he sees that riches are

not convenient for them. To prevent pride and vanity

from being increased in them by the wealth of the

world, he keeps them poor, designing to bestow upon

them the better and enduring substance. Would you

complain of one, who promised you one acre of ground,

and gave your instead of it an hundred in a better

soil?

            But are not some indolent persons enriched by un-

expected means? No; at least their wealth is not

substantial nor enduring. It is worse than poverty.

            Let us, therefore, be at once fervent in spirit and

diligent in business; and if we would deserve this cha-

racter, we must carefully improve the proper seasons

of profitable labour; for,

            Ver. 5. He that gathereth in summer is a wise son:

but he that sleepeth in harvest is a son that causeth shame.

            Summer and harvest are the fit seasons for rearing

and gathering in the fruits of the field. He who im-

proves these and similar opportunities for honest gain,

does honour to himself, and to those who had the care

of his education. He who neglects them, is like one

who sleeps all the time he should be working. It

would be a shame for a man in health to spend all his

days in bed. The idle man might as well be there, for

any thing he does out of it. He brings disgrace to

himself, and to his father, who ought to have trained

him to habits of prudence and diligence.

            Are prudence and diligence so commendable, when

employed about the bread that perisheth? How much

more necessary and profitable are they, when we are

called to labour in the strength of divine grace, for the

meat that endureth unto everlasting life! He that trifles

away the acceptable time and the day of salvation, is

a thousand times more distracted, then the man who

defers the reaping of his fields till the end of December.

CHAP. X.]                  BOOK OF PROVERBS                    173

 

            Riches are the ordinary fruit of labour, but the fruit

of righteousness shall be peace and every good thing;

for,

            Ver. 6. Blessings are upon the head of the just; but

violence covereth the mouth of the wicked.

            The just man is not only commended by men, but

by God. He not only expects, but possesses bless-

ings. He is not only enriched, but crowned with

blessings coming down from the Father of lights. He

shall not be confounded, but his mouth is opened to

bless the Author of his blessings.

            "But violence covereth the mouth of the wicked."

The covering of Haman’s face, was a badge of his con-

demnation. The violent man is condemned already,

and when the Judge of all shall return his violent deal-

ings upon his own head, his face shall be covered with

confusion, nor shall he be able to open his mouth in

extenuation of his crimes.

            The happiness of the just and the misery of the

wicked is not confined to this life. The just man shall

not all die. His spirit is life because of righteousness;

his body shall sleep in Jesus; and,

            Ver. 7. The memory of the just is blessed--

            His name shall live when he is dead. The remem-

brance of him is dear to his friends, and honoured by

the wise. And what signifies an empty name?  It

brings honour to God, and prolongs the influence of

his good example who has left it. His good works

not only follow him, but live behind him. As Jero-

boam made Israel to sin after he was dead, so the good

man helps to make others holy whilst he is lying in

the grave. Should it so happen that his character is

mistaken in the world, or should his name die out

among men, it shall yet be had in everlasting remem-

brance before God; for never shall those names be

 

174                 EXPOSITION OF THE                     [CHAP. X.

 

erased from the Lamb's book of life, which were writ-

ten in it from the foundation of the world.

            —But the name of the wicked shall rot. It

shall either perish, or be covered with disgrace.

Have they performed great actions, or built stately

monuments to perpetuate their name? These may be

useful, indeed, to keep up and to recall their infamy to

recollection. The names of the Alexanders and Caesars

of the days of old, are honourable among bad judges

of character. Among the wise, leopards and other vo-

racious beasts are accounted no less deserving of glory

and fame*.

            Ver. 8. The wise in heart will receive commandments;

but a prating fool shall fall.

            All men desire to be accounted wise ; but who is

truly a wise man? Solomon being judge, the man is

wise who receives commandments. He will not ad-

mit of any lord to his conscience, but the Judge of all;

yet he hearkens to instruction from all who are autho-

rized or qualified to give it. He receives with meek-

ness the instructions of parents and teachers, and

yields a cheerful submission to lawful authority. He

is much readier to hear than to speak, and his feet

stand upon an even place.

            —"But a prating fool shall fall." Loquacity

is a sure sign of vanity and folly. This kind of

fool, in his endless talk, speaks many vain and sinful

words, for which he must give an account ; many

proud and senseless words, which bring upon him con-

tempt; many rash, malicious, and provoking words,

which lay him open to hatred and mischief. Sooner

or later, his ungoverned tongue must fall upon him

with unsupportable weight, and hurl him to ruin.

 

                        * Dan. viii. 6, 7.

CHAP. X.]                  BOOK OF PROVERBS                    175

 

            Ver. 9. He that walketh uprightly walketh surely;

but he that perverteth his ways shall be known.

            Men’s characters are discerned by their conversation.

The good man walketh uprightly, for he regulates his

steps by the unerring rule, and constantly endeavours

to follow it, unbiassed by interest or honour, persua-

sion, terror, or example. He abhors dissimulation in

his dealings either with God or men, but speaks as

he thinks, acts as he speaks, and makes the example

of Christ his constant pattern. This man walks surely,

or confidently. None of his steps shall slide. If he

should fall, he shall not be utterly cast down. If he

meets with enemies, and tribulations, he receives joy

from the testimony of his conscience; and the name of

the Lord is a strong tower, to which he runs and is

safe.

            The dissembler walks in crooked paths. Like Ju-

das, who put on a cloak of charity to hide his covet-

ousness*, he conceals the selfish principles which re-

gulate his behaviour under the appearances of piety,

prudence, and other good qualities. But he cannot

hold the mantle so tight about him, as to conceal from

the wise observer his inward baseness. It will oc-

casionally be shuffled aside, it will at length drop off,

and he shall be known for what he is, abhorred by all

men, and punished with other hypocrites.

            Ver. 10. He that winked with the eye causeth sorrow;

but a prating fool shall fall.

            He that winketh with the eye, either in derision of

his neighbour, or to give a signal to his associate in

mischief, is the cause of sorrow to another, which shall

return upon himself; for he that does a bad thing to

others, in whatever way he does it, is doing a worse to

himself. Better to suffer an hundred wrongs, than to

 

                                    * John xii.

176                 EXPOSITION OF THE         [CHAP. X.

 

commit one. "And a prating fool shall fall." Such

a fool is often boasting that he is no dissembler, and

indeed he has no talent for dissembling and carrying

on his schemes by policy; but his plainness is no vir-

tue, nor shall it make atonement for the follies of his

mouth. The scorner, the plotter of mischief, and the

prating fool, shall be involved in equal misery.

            Some ancient translations, particularly that of the

LXX. read the verse thus : "He that winketh with the

eye causeth sorrow; but he that reproveth causeth

safety."

            In this contrast, winking with the eye is the gesture

of one that hides his eyes from his neighbour's fault,

because he is unwilling to risk his favour by adminis-

tering necessary reproof. Such a man is not a true

friend, for he suffers sin upon his brother, when he

might, by faithful admonition, have prevented it. And

he that does not prevent sin when it is in his power,

is the cause of grief, the sure consequence of sin; but

he who faithfully reproves, causes safety to his friend,

and shall, in the end, receive more thanks than he that

winked with the eye, and flattered with the mouth.

            Ver. 11. The mouth of a righteous man is a well of

life; but violence covereth the mouth of the wicked.

            Much is spoken by the wise man about the go-

vernment of the tongue, but not too much, for he that

learns effectually to bridle his tongue is a perfect man,

and able also to bridle the whole body.

            The mouth of a righteous man utters words which

are refreshing to the mourners, as cold waters to a

thirsty soul. His wise and edifying conversations,

through the Divine blessing, promote the spiritual in-

terests of the hearers. Let our speech, therefore, be

always with grace, seasoned with salt.

            The mouths of others are like a standing pool; no-

thing but insipid trash is to be found in them. They

CHAP. X.]                  BOOK OF PROVERBS                    177

 

are too frequently like a poisoned fountain, tending to

corruption and death.

            But the violence breathed from the mouths, or exe-

cuted by the hands of the wicked, shall bring upon

them condemnation, or stop their mouths with shame*.

            Ver. 12. Hatred stirreth up strifes; but love covereth

all sins.

            Hatred is so hateful a thing, that no man will ac-

knowledge it in himself; but by its fruits ye shall

know it. What else is it that induces men to provoke

their neighbours to wrath and contention, by expres-

sions of contempt, by base insinuations, by cutting re-

proaches, by opprobrious names, by recalling old faults

to remembrance, and raising up to view what seemed

buried in the grave of forgetfulness? Can the man

who indulges in such practices, be justly regarded as a

child of the God of peace, or a follower of Jesus, who

shewed such love to his disciples, after all of them had

forsaken, and one denied him in the day of his dis-

tress†?

            “But love covereth all sins."—All sins! What a

strange word is that! We think it a great deal to cast

a mantle over seven offences of our brother: to hide

from our eyes, and drop from our remembrance, not a

few nor a great number of offences, but all sins, is a

hard matter. Yet what are all the sins of our bro-

ther, by which he has offended us, compared with our

sins against God ? Why should not he to whom ten

thousand talents are remitted, readily forgive his bro-

ther a few pence?

            Examine yourselves, whether love or hatred reign

in your souls.

            Ver. 18. In the lips of him that hath understanding

 

            * Ver. 6.                     † John ii. 9, 10, 11.

178                 EXPOSITION OF THE                     [CHAP. X.

 

wisdom is found; but a rod is for the back of him that is

void of understanding.

            He that is wise in heart will receive commandment*.

That is one mark of a wise man, but he shews his

wisdom in speaking, as well as in hearing. Wisdom

seals not up, but governs the mouth, and dictates to it

useful words. On whatever occasion you consult the

possessor of it, you will find wisdom, whether you

want instruction, or direction, or comfort. Should

you consult him about matters that come not within

the compass of his talents, even then he will evince

his wisdom, for it is the part of a wise man not to

deal in things too high for him. The wisdom of his

heart and tongue is his safety and honour, but a rod

is for the back of him that is void of understanding.

How can he escape an ignominious punishment, when

by his unbridled mouth he makes both God and man

his enemy? "A whip for the horse, a bridle for the

ass, and a rod for the fool's back†." A bridle was ne-

cessary to govern asses when men rode on them; a

rod is equally necessary for fools. It is not by words,

but blows, that they must be managed. They deserve

the scourge, and sooner or later they shall have it.

            Ver. 14. Wise men lay up knowledge; but the mouth

of the foolish is near destruction.

            Here we learn how the lips of the wise are furnish-

ed with wisdom. Their heart is a storehouse, in

which they lay up a treasure of it. How do they

come by it? By reading the Bible, by meditating, by

hearing sermons, by conversation, by observation and

experience, by prayer, by faith in Christ, who is made

of God unto us wisdom. And when they have found

it, they take care not to lose it, but lay it up in their

memories and hearts, where it is kept to be used by

 

            * Ver. 8.                     † Chap. xxvi. 3.

CHAP. X.]                  BOOK OF PROVERBS                    179

 

themselves, and communicated to others. Such men

are in the way of happiness, but fools lay up lies and

vanities, and idle, malicious stories, which furnish a

large supply for their mischievous tongues, so that

they are not far from destruction, for of the fruit of

their mouths shall they eat.

            Ver. 15. The rich man's wealth is his strong city--

            Can this be true? Yes, if you will believe himself.

The rich man's wealth is his strong city, and as an

high wall in his own conceit *. It is not a strong

city, but his strong city. He thinks it will prove a

sufficient defence to him from that destruction which

his mouth has merited. You see how justly the world-

ling is called an idolater, for he makes not God his

confidence, but trusts to a thing of nought; for his

riches, if they are a city, are not a strong city, but a

city broken down, and without walls. How hard is it

for rich men to obtain an entrance into that city that

hath foundations, when it is a miracle for a man that

hath riches, not to trust in them! But are we to sup-

pose poor men exempt from the temptation to idolize

gold and silver? No; for

            —The destruction of the poor is their poverty.—

That was a good prayer, "Give me neither poverty nor

rishes." Poor men, by envying the rich, by cringing

to them, by discontentment with their lot, by despon-

dency and fear of ruin, do often make themselves as

wretched and vile, as the rich who boast of their

wealth.

            Ver. 16. The labour of the righteous tendeth to life;

the fruit of the wicked to sin.

            The advantage of diligence has been already ex-

plained, but there is a very great difference between

the righteous and the wicked in this as in other things.

 

                        * Chap. xviii. 4.

180                 EXPOSITION OF THE                     [CHAP. X.

 

To the pure all things are pure, but to the defiled and

unbelieving there is nothing pure. The labour of a

righteous man is blessed by God, and tends, not only

to procure the necessaries of life, but to make his life

comfortable, and to lengthen its days. Nay, it has a

favourable influence upon his eternal life, for it is a

preservative from temptation, and the performance of

a duty, part of the fruits of which are lent unto the

Lord, to be repaid with abundant increase. The fruit

of the wicked man's labours, on the contrary, tends to

sin; it does so, whether it be hoarded up by his co-

vetousness, or spent in the gratification of vanity and

luxury. With all your getting, get righteousness,

which will make your labour pure and profitable.

Without it, your ploughing is sin; your gains loss to

your souls.

            Ver. 17. He is in the way of life that keepeth instruc-

tion; but he that refuseth reproof erreth.

            A wise man will receive commandment, but it is

not truly received if it is not kept. The instructions

received from parents, ministers, and wise men, must

be esteemed as a treasure, laid up in our memories, fol-

lowed in our lives. He that keeps instruction, is in

the way of happiness. His present life is safe and

joyful; his soul is prosperous ; death is his passage to

eternal life. Hereby do we know that we know

Christ, if we keep his commandments.

            Reproofs are necessary for us on many occasions,

and the wise man that keeps instruction, will receive

them with meekness and thankfulness; and improve

them for his humiliation and correction. But he

that refuseth reproof erreth from the way of life. He

is like a sick man to whom a kind physician prescribes

some medicine of powerful virtue, but bitter to the

taste; so infatuated, however, is he, that he will

rather risk his life, than follow the prescription.

 

CHAP. X.]                  BOOK OF PROVERBS                    181

 

            Ver. 18. He that hideth hatred with lying lips, and

he that uttereth a slander, is a fool.

            He who indulges so wicked and dangerous a passion,

is a fool, whether he conceals it under the mask of

friendship, or discovers it by reproaches and calum-

nies. It must neither be concealed nor published,

but suppressed and extinguished. To conceal it like

Absalom, is to nourish a fire within us, that will con-

sume our vitals, and prove mortal in the end. To

utter it in slander, like Shimei, is to set on fire our

dwelling, which may soon involve us in the flames.

            Ver. 19. In the multitude of words there wanteth not

sin--

            And that of many different kinds. Expressions of

vanity and pride, of ill-nature and impiety, of rash-

ness and inconsideration, never fail to proceed from the

lips of a man who loves to hear himself talk. Even

foolish talking, and inconvenient jesting, and idle

words, are sinful, being forbidden by God. If we

profess wisdom, we must govern our tongues, and

think before we speak. Time and place must be re-

garded by us, and we must sometimes refrain our lips

even from speaking good. Men often sin by a mul-

titude of words in praying, in preaching, and giving

advice;--

            --But he that refraineth his lips is wise.

            He discovers his modesty and self-command. He

keeps himself innocent from much sin, and prevents many

dangers to which perpetual talkers expose themselves.

Let us not carry this maxim to excess. There is a

time to speak, and if our words are well ordered, they

may be very useful; for,

            Ver. 20. The tongue of the just is as choice sliver—

            His conversation is useful, and very precious, not

only like silver, but choice silver, which has been well

purified in the fire. Our tongues deserve not this

182                 EXPOSITION OF THE                     [CHAP. X.

 

praise, unless they are refined from vanity, malignity,

and falsehood, in all its diversity of forms.

            How eagerly would we court the conversation of

man possessed of endless treasures and unwearied libe-

rality, freely imparting to every petitioner! The con-

versation of a wise and righteous man, is still more va-

luable, for he distributes treasures of knowledge, more

precious than gold and rubies.

            If his tongue is like choice silver, his heart is still

richer in value, for that is the good treasure out of

which he brings good things.

            —But the heart of the wicked is little worth.

            It is worth less than nothing, for folly and malignity

have possession of it, and his tongue is furnished from

that bad treasure with froth and wickedness. If he

speaks any thing good, it is but silver dross, covering

a useless potsherd. Let us therefore avoid the com-

pany of the wicked, which can do no good; but let us

endeavour to derive pleasure from that of the righteous;

for,

            Ver. 21. The lips of the righteous feed many; but fools

die for want of wisdom (Heb. heart.)

            Food is better than silver, which is useful as a me-

dium of commerce, but which cannot satisfy hunger

nor preserve life. Useful discourse is precious like the

finest silver, and nourishing to the soul as food to the

body. Knowledge, faith, charity, and every holy dis-

position, is increased by it. The righteous man feeds

many with knowledge, for he finds it sweet to himself,

and wishes not to eat his morsel alone. His heart is a

storehouse of provision for the soul, and like a hospitable

landlord, he delights in distributing it to others. But

the wicked die for want of heart. Knowledge is no less

necessary to the soul than the heart to the body, or

food for the preservation of life. Fools therefore are in

a bad condition, for they neither have knowledge nor

CHAP. X.]                  BOOK OF PROVERBS                    183

 

hunger after it, otherwise they might be supplied from

the lips of the wise. Therefore go from the presence

of a foolish man, when thou perceivest not in him the

lips of knowledge. But abide by the righteous, for

the words of their mouth, when they speak like them-

selves, are better than necessary food.

            Ver. 22. The blessing of the Lord it maketh rich, and

he addeth no sorrow with it.

            Men generally wish to be rich. But what is the

surest way of having such a wish gratified? Diligence

is necessary, but not to be depended on; for without

the blessing of the Lord on our labours, we may rise

early and sit late, and oppress our bodies with toil, and

our minds with anxious care, and after all continue in

want; but the blessing of the Lord is that which alone

makes a man rich. If it should not enrich him that

enjoys it with gold, it will enrich him with what is far

more precious—wisdom and grace. This blessing con-

fers riches and preserves them, without exposing to

harassing cares, their natural and common attendants.

When riches bring with them vexations and fears, we

would be better without them. Who would chuse to

lie on a golden bed with thorns spread under him, and

thorns for his covering? But the blessing of the Lord

is a hedge about all that a righteous man hath. His

labours are pleasant, his gains are safe. His portion is

beyond the reach of danger, and his heart is preserved

from vexation, in getting, or keeping, or using, or lov-

ing the world, because the Lord is his confidence.

            The belief of this proverb would sweeten our toils,

and make us spiritually-minded about earthly things,

and eradicate every dishonest disposition. No man can

look for the divine blessing on the work of fraud.

            Ver. 28. It is a sport to a fool to do mischief--

            That man has arrived at an advanced stage of folly,

who takes as much pleasure in it as if it were an agree-

 

184                 EXPOSITION OF THE                     [CHAP. X.

 

able amusement. This, however, is to be expected in

its natural course. Sinners at first feel much uneasi-

ness from the operation of fear and shame, but they are

hardened by the deceitfulness of sin, till at length they

not only cast off all restraints, but become impudent in

sin, and think it a manly action to cast away the cords

of God, and to pour insult and abuse on their fellow-

men. But it were far safer to sport with fire than with

sin, which kindles a fire that will burn to the lowest

hell. It may now be a sport to do mischief, but in the

lake of fire and brimstone it will be no sport to have

done it.

            --But a man of understanding hath wisdom.

            And therefore it is impossible that he should be so

awfully infatuated. He is deeply sensible of the

misery and ruin that is in sin, but his delight is in holi-

ness; and in the exercises of it he experiences that

heartfelt pleasure, which the sweetest sins could never

afford.

            Ver. 24. The fear of the wicked, it shall come upon

him: but the desire of the righteous shall be granted.

            It is scarcely supposable that a wicked man can

wholly rid himself of fear. His terrors may be sus-

pended, but they are like a sleeping adder, which will

awake and pierce his heart with a venomous sting; and

his fears are not fancies. Ten thousand times greater

misery than he can apprehend is appointed to him for

the portion of his cup, by the irreversible sentence of

his Almighty Judge. His guilty conscience does some-

times torment him with fear where no fear is, but if

he escapes the hand of man, he shall fall into the hands

of the living God; and if he is not struck down by the

storm of lightning, his day will come to drop into hell.

But let not the righteous be afraid; his desires are pure,

being regulated by the will of God revealed in his

word, and the God that hears prayers will grant them,

CHAP. X.]                  BOOK OF PROVERBS                    185

 

if not at present, yet at the time most suitable in the

judgment of Infinite Wisdom. If what he wishes is not

allowed, his desire is yet granted, for whatever he de-

sires is with this reservation, "If it is agreeable to the

will of God, and conducive, all things considered, to

his best interest."

            We read of righteous men desiring things which

they did not immediately obtain; but they obtained all

that was good for them at that time, and in another

world were satisfied to the utmost desire of their

hearts.

            Ver. 25. As the whirlwind passeth so is the wicked no

more: but the righteous is an everlasting foundation.

            We have no reason to envy the wicked the figure

they sometimes make in this world. It is but like the

bluster and noise of the whirlwind, which is soon over.

His happiness and his fame are transitory. He shall

indeed survive the grave, but annihilation would be a

blessing to him, for he shall continue to live only to be

miserable. The righteous man, on the contrary, is

like mount Zion, which can never be moved. He is a

living stone built upon the Rock of ages, for he is kept

by the power of God, and neither principalities nor

powers, nor life, nor death, nor any other creature,

shall be able to separate him from the love of God,

which is in Christ Jesus. When the blast of the ter-

rible one is as a storm against the wall, Almighty grace

is his strength and refuge. As the rock remains the

same when the whirlwind has spent its force, so God's

people, having his protection, shall enjoy unimpaired

happiness, when the destructions of the enemy are

come to a perpetual end.

            Ver. 26. As vinegar to the teeth, and as smoke to the

eyes, so is the sluggard to them that send him,

            On any errand. It is a great point of prudence to

chuse proper persons to transact our business, especially

 

186                 EXPOSITION OF THE                     [CHAP. X.

 

if it be an affair of consequence. A man must feel

great vexation when he finds his affairs deranged or

ruined, and his wisdom called in question, through the

stupidity and negligence of those whom he trusts.

Solomon showed his good sense by chusing for his ser-

vice men of activity, as we learn from the history of

Jeroboam.

            This proverb is of use to direct us in the choice of

magistrates, ministers, or wives; and to excite us to

shake off slothfulness in the service of our Master who

is in heaven, and who will cast into hell the unprofit-

able servant.

            Ver. 27. The fear of the Lord prolongeth days; but

the years of the wicked shall be shortened.

            Some sins have a natural tendency to shorten men's

days; others bring men to the gibbet. All provoke the

wrath of him in whose hand is our life and breath.

The contrary virtues have an effect directly the reverse.

But did not the wicked Jeroboam live to be old, whilst

the only righteous person in his family died in youth?

True, but the saint that dies in youth has lived as long

upon earth as infinite wisdom saw it good for him,

and his spirit is still life because of righteousness.

Whereas, if the wicked man should live to be an hun-

dred years old, he is accursed. Even in this case, his

life is a shadow, and a thing of nought.

            Could your physician give you a prescription for

lengthening out your days to any term you please, you

would think no price too high for it. Here is a tried

receipt for making you live as long as it can be good

for you to live. Shall we trust physicians more than

the Sovereign of life and death?

            Ver. 28. The hope of the righteous shall be gladness:

but the expectation of the wicked shall perish.

            The hope of the righteous is in the Lord. From

him they hope for every earthly blessing that appears

 

CHAP. X.]                  BOOK OF PROVERBS                    187

 

to infinite wisdom really good for them, and they shall

not be disappointed*. But the great object of their

hope is everlasting life†, and how can they fail of ob-

taining it? Their hopes are founded upon the word of

a God that cannot lie, upon the inviolable oath of Je-

hovah, upon an all-sufficient Saviour, and upon a cove-

nant that is everlasting, ordered in all things and sure.

This hope shall be gladness inexpressible and incon-

ceivable.

            Great things are said of the joys and glories of the

heavenly world, but they are spoken in the language of

men. The tongue of angels could speak greater things,

but angels themselves cannot conceive that fulness of

joy which ages hence the blessed shall possess.

            The hopes of wicked men are contracted within nar-

row bounds. The objects of their hope are things which

the unerring word calls vanity and vexation of spirit.

They may obtain the body of their wishes, but alas

without the soul. Happiness is the object of hope to

all of us. With a view to this, we seek the riches and

honours, the pleasures and friendships of this life, but

should we possess the richest abundance of these things,

and not find happiness in them, what doth it profit?

But if the wicked man should have his belly filled with

worldly treasures, and should rejoice in them, his ex-

pectation shall nevertheless perish. Misfortune or

death shall rob him of all that he placed in the room

of God, and the remembrance of former pleasures shall

greatly embitter his miseries. There is one dreadful

ingredient of torture which the poor man that goes to

hell will not experience,—the remembrance of prosperi-

ty enjoyed and abused.

            Does the wicked man expect heaven? How terrible

will be the punishment of his presumptuous hopes,

 

            * Psal. xxxiv. 9, 10.               † Titus i. 2.

188                 EXPOSITION OF THE                     [CHAP. X.

 

when he shall be hurled down headlong into the depths

of despair*!

            Ver. 29. The way of the Lord is strength to the up-

right: but destruction shall be to the workers of iniquity.

            Christ is the way, into which the upright man enters

by faith, and he walks in it by holiness of conversation.

He hates all guile, and hypocrisy is an abomination to

his soul. Whilst other men strengthen themselves in

their own imaginations by fraud and cunning, he de-

rives all needful supplies of grace from him in whom

all fulness dwells. The testimony of his conscience em-

boldens and invigorates his soul, and he waxes stronger

and stronger. He is weak in himself; but his depen-

dance is not on himself, but on God; out of weakness

he thus waxes strong, surmounts every difficulty, and

turns to flight armies of aliens. How weak was Peter

when he denied his Lord! but the way of the Lord was

strength to him, and when near the end of his pilgri-

mage, he looked forward to the death of the cross with

as much composure as a man does to putting off his

clothes when retiring to rest†. Upright men, when

feeling the weakness of their own strength, are some-

times filled with anxious thoughts, lest they should be-

come weary and faint, and fall before their enemies; but

through the grace of Christ their strength shall in-

crease, and shall be suited to their needs. They shall

reach in safety the end of their journey, and be more

than conquerors‡.

            But what shall be the end of those that walk in crook-

ed ways, and endeavour to secure their wishes by hy-

pocrisy and iniquity? Destruction shall be their por-

tion. Destruction and misery are in their ways. If

 

            * Matt. vii. 22, 23.                 † 2 Peter i. 12.

                        ‡ Psal. xxvii. 13, 14.  Isa. xl. 29

CHAP. X.]                  BOOK OF PROVERBS                    189

 

they cannot now see this, they shall feel it at the

end of their journey.

            Ver. 30. The righteous shall never be removed; but the

wicked shall not inhabit the earth.

            The righteous man is founded upon the Rock of ages,

for his dependance is placed upon a better righteous-

ness than his own. He is guarded by Omnipotence.

Death and hell may rage, and seem to prevail, but he

is safe from every real evil. He may be removed to

another land, or to another world; but heaven is his

country, and the mightiest of his enemies are unable

to prevent his entrance into it, or to banish him from

it*.

            Even in this world the enemies of the righteous have

not the power of which they fancy themselves possess-

ed. Neither Chaldeans, nor Sabeans, nor devils, could

deprive Job of a camel or a sheep, without the permis-

sion of him that would suffer no evil to befal that

righteous man, without making it work for good†.

            "But the wicked shall not inhabit the earth." Is

Job then mistaken when he says, "The earth is given

into the hand of the wicked ?" No. It is given into

their hand for a little moment, but they are not unfre-

quently driven out of it by visible judgments. At

the best, when a few years are gone, the king of ter-

rors shall chase them away to hell, and they that made

shipwreck of faith or a good conscience for the trea-

sures of earth, shall make shipwreck of these treasures

also.

            Ver. 31. The mouth of the just bringeth forth wis-

dom: but the froward tongue shall be cut out.

            Our first care must be, to keep our hearts with all

diligence; and our next to govern our tongue, which

will otherwise be an unruly evil, full of deadly poison;

 

            * Rom. viii. 38, 39.               † Matt. x. 29.-31.

190                 EXPOSITION OF THE                     [CHAP. X.

 

and the tongue will best be governed, when the heart

is well furnished with wisdom, for the mouth of the

just bringeth forth wisdom as naturally as a good tree

bringeth forth good fruit. Wisdom is said to be a tree

of life, and this tree of life bringeth forth the fruits of

holiness in speech and behaviour, not once a year, but

every day. How valuable would a tree be thought,

that should bring forth the most delicious fruits in such

abundance, and such frequency!

            When our speech is with grace, and seasoned with

salt, it ministers grace to the hearers, and keeps our-

selves from mischief; whereas the froward tongue shall

be cut out. It provokes God, and it oftentimes pro-

vokes men. Froward speeches may escape punishment

from man, but they shall not escape God's righteous

judgment, who will cut out their tongues, and make

them fall upon themselves.

            Ver. 32. The lips of the righteous know what is accep-

table; but the mouth of the wicked speaketh frowardness.

            How is knowledge ascribed to the lips of the righ-

teous? Because their lips are directed by their hearts.

They speak not thoughtlessly, but intelligently. Their

lips are not devoted to flattery, nor do they slavishly

comply with the sentiments and humours of men. But

they know when it is fit to speak, and what is fit to be

spoken. They know how to address persons of diffe-

rent dispositions, in a different manner, so as to please

them, or what is of more importance in their estimation,

so as to serve their best interests.

            It is said of a certain General, that he had such a grace

in his manner of behaviour, that a suppliant who had

met with the refusal of a petition from him, returned

better satisfied than he would from another who had

granted the solicited favour. A prudent Christian has

so much grace in his speech, that his reproofs and re-

bukes often gain him more favour and esteem, than

CHAP. XI.]                 BOOK OF PROVERBS                    191

 

others gain from their insinuating address. But the

wicked man speaketh the words of deceit and folly, for

what can be expected from a bad tree but corrupt fruit?

and what shall be the end of a corrupt tree, but to be

cut down, and cast into the fire?

 

 

 

                               CHAPTER XI.

 

 

            Ver. 1. A false balance is abomination to the Lord:

but a just weight is his delight*.

 

Commerce is a blessing of great value to men. In

the same light are we to consider the invention of

weights and balances, by which it is facilitated. These

are instances of the divine goodness, for God has taught

discretion to the merchant as well as to the husband-

man. But by corrupt men, these, as well as every

other instance of the goodness of God, have been

abused. Whilst God furnishes them with the means

of practising justice, the devil teaches them to turn the

instruments of righteousness, into the means of de-

frauding one another.

            False balances are not only hated, but abhorred by

God. They are abomination itself in his eyes. But

what is the meaning of this? Is the Lord's indigna-

tion excited against pieces of wood or of stone? No;

this manner of expression points out the greatness of

 

                        * Chap. xvi. 11. xx. 10

192                 EXPOSITION OF THE                     [CHAP. XI.

 

his displeasure against such as use them, and shews

that such instruments of iniquity should be dashed in

pieces.

            As money was weighed in ancient times, bad money

comes within the compass of this proverb. But not to

limit its operations, we must observe, that villainy of

every kind, and that especially which is committed

under colour of justice, is condemned by it. As no

iniquity is so odious to God as that which is cloaked by

religion, so that injustice is the most detestable in his

sight which is masked by hypocritical pretences of fair

dealing. How deep in the pit must that man sink who

is borne down by this double load of guilt in one sin!

or if this be not heavy enough, oppression of the poor,

whose cause God hath promised to avenge, will fill up

the measure of the sin.

            "But a just weight, is his delight." For the righ-

teous Lord loveth righteousness, and beholdeth the

upright with a pleasant countenance. Honesty in

dealing, though not an infallible mark of true piety,

must always form a part of it.

            Ver. 2. When pride cometh, then cometh shame: but

with the lowly is wisdom.

            The contrast between the two branches of this verse

gives us this meaning.—Pride is joined with folly, and

ends in shame. The humble man is wise, and shall

be exalted to honour.

            Pride consists in an immoderate self-esteem, and

places its happiness in esteem and honour from others.

No sin is more foolish than this; it springs from ig-

norance of God, of ourselves and other men, and by

the very means which it uses for the accomplishment

of its ends, ensures disappointment. In seeking glory,

it finds disgrace. Pride made Nebuchadnezzar a brute.

It destroyed Herod with worms. It turned Lucifer

into Beelzebub. By other sins, man rebels against God;

 

CHAP. XI.]                 BOOK OF PROVERBS                    193

 

by pride he usurps his crown and dignity. No won-

der, then, that God looks upon all those that are proud,

and abaseth them.

            "But with the lowly is wisdom." Humble men

think of themselves as they ought to think. They

desire that God may be honoured, even at the expense

of their own honour; but they shall be exalted by him

to the highest glory*. Christ humbled himself, and I

was highly exalted, and became the brightest example

of what he so often declared, "He that humbleth

himself shall be exalted."

            Ver. 3. The integrity of the upright shall guide them;

but the will of transgressors shall destroy them.

            “I will teach thee," says David†. And what are

the great lessons that he introduces by this preface?

They are truths which the generality of mankind sup-

pose they have already learned: it shall be ill with

the wicked, and well with the righteous‡. Solomon

knew that but few had learned these instructions suffi-

ciently, and therefore we find that on them he insists

at considerable length.

            Sincerity is one eminent branch of the good man's

character, and is of great use to him, for it guides

him in a safe way. The upright man earnestly desires

to stand perfect and complete in all the will of God.

Whilst others regulate their behaviour by their in-

terests and passions, and the course of this world, he

endeavours to know the will of God, and to comply

with it in every instance. Nor does he deviate from

this role, even when it leads in direct opposition to his

dearest interests and friendships. Conscious that he

cannot direct his own steps, he humbly commits him-

self to Jesus, who is given to be a Leader to the people,

 

* Matt. v. 5.                † Psal. xxxii. 8, 9.                 ‡ Ver. 10.

194                 EXPOSITION OF THE                     [CHAP. XI.

 

that he may be led by his good Spirit to the land

of uprightness. Thus the upright man is kept from

every dangerous mistake*.

            "But the perverseness of transgressors shall de-

stroy them." Their deceitful conduct shall be, not

only the cause, but not unfrequently the means also, of

their destruction.

            Nathanael was a man without guile. We accordingly

find, that though prejudiced against Jesus of Naza-

reth, his sincerity appeared in the means which he

employed to arrive at the knowledge of the truth, and

he was led by it in the right way. Christ's enemies

were men of perverse spirits. They crucified him

with a view to maintain their honour, and preserve

their nation; but by their perverse conduct both were

destroyed.

            Ver. 4. Riches profit not in the day of wrath: but

righteousness delivereth from death.

            "Treasures of wickedness profit nothing," said the

wise man, in a preceding part of this book†. But

mistake him not; he did not say that well-gotten

treasures profit much. Though we should allow that

they are of some little use in the time of prosperity,

they are altogether useless in the time of calamity.

When God punishes a land, riches only make their

owners a fairer mark, and a richer booty to the spoil-

ers. When conscience stings, its wounds are poisoned

by reflections on the abuse of riches. They make

death more terrible. To the wicked who possessed

wealth, it shall be said at the last judgment, "I was

an hungered, and ye gave me no meat." Nothing of

the world shall follow them to hell, but the bitter re-

membrance of the good things they possessed, and the

guilt contracted by the influence of such a possession.

 

            * Psal. xxv. 4, 5, 8, 9, 12, 13.           † Chap. x. 2.

 

CHAP. XI.]                 BOOK OF PROVERBS                    195

 

            “But righteousness delivereth from death." In Jeru-

salem's day, the poor and the righteous alone escaped.

The righteous shall not be subdued by the first, nor

touched by the second death.

            Ver. 5. The righteousness of the perfect shall direct

his way--(and so he shall be delivered from death)—

but the wicked shall fall by his own wickedness.

            If the righteous man should turn aside from the

right way, he shall not wander to destruction. His

righteousness will rectify his way. He cannot enjoy

pleasure in the way of sin, for it is contrary to the

tastes that have been excited, and are still preserved,

by the Holy Spirit*. When Christ's sheep wander

into the paths of sin and error, the eye of the Shep-

herd is upon them, and his grace shall reclaim them†.

But the wicked wander from mountain to hill, till

they fall irrecoverably into the pit of destruction.

            Ver. 6. The righteousness of the upright shall deliver

them; but transgressors shall be taken in their own

naughtiness.

            "Who is he that will harm you, if ye be followers of

that which is good?" Righteousness disposes men to

walk unblameably and inoffensively, so that none but

savages will hurt them. There are such savages among

the sons of Adam, but their mischief shall come down

on their own head, whilst the righteous are delivered

from their malice; for they wait on the Lord, and keep

his way, which is the way of life and peace. They

cry unto God, and God delivers them, not only from

their troubles, but from all their fears. Christ is the

Captain of their salvation, and he will lose none of his

soldiers. Though they should lose their lives in his

cause, they are still overcomers‡.

 

* 1 John iii. 9.            † Psalm. xxiii. 3.       ‡ Rom. viii. 37

196                 EXPOSITION OF THE                     [CHAP. XI.

 

            Were it possible to obtain a medicine of universal

efficacy, who would not endeavour to gain possession

of it? or who would drink a poison always mortal, ex-

cept when a remedy were speedily applied? There

is no trouble from which righteousness does not de-

liver; nor did any one ever meddle with wickedness,

but to his own sorrow.

            Ver. 7. When a wicked man dieth, his expectation

shall perish; and the hope of unjust men perisheth.

            Men derive almost the whole of their happiness

from hope. The wicked man laughs at the righteous,

because he lives by hope; but the wicked man himself

does the same, with this difference, that whilst the

hopes of the one are coeval with eternity, those of the

other are bounded by time. The expectation of the

one has for its object things heavenly and durable,

whilst that of the other is fixed on objects circum-

scribed by the present life. The present situation of

the wicked man never yields him the pleasure which

he wishes and expects, but there is ever something in

view, in which, could he but obtain it, he would find

rest. If his hopes are deferred, his heart is sick; if

they are accomplished, he is still unsatisfied; but he

comforts himself with some other hope, like a child,

who thinks he sees a rainbow on the top of a neigh-

bouring hill, and runs to take hold of it, but sees it as

far removed from him as before. Thus the life of a

wicked man is spent in vain wishes, and toils, and

hopes, till death kills at once his body, his hope, and

his happiness.

            Wicked men may indulge themselves in hopes of

eternal happiness too. They cannot deny themselves

to be sinners, but they hope that they are not sinners

of the worst sort, or at least that they will amend, and

fly to Christ, and be as happy through eternity as

those who are so foolish, or so timorous, as to come

CHAP. XI.]                 BOOK OF PROVERBS                    197

 

into the Lord's vineyard in the morning, and bear the

burdon and heat of the day, and have no better recom-

pence in the evening, than those who began to work

at the eleventh hour. Such hopes are highly pleasing

to the devil, who keeps his slaves quiet by means of

them, till they are brought into the same hopeless con-

dition with himself.

            Were the sun literally turned into darkness, and all

the worlds now enlightened by his beams, into dreary

dungeons, it would not be so shocking, as for one im-

mortal soul that looks for happiness, to be drowned in

eternal despair.

            Ver. 8. The righteous is delivered out of trouble, and

the wicked cometh in his stead.

            Though Solomon celebrates so frequently the happi-

ness of the righteous, he by no means insinuates that

righteousness will exempt men from adversity. Christ

himself suffered, and shall we claim uninterrupted

prosperity? The wicked often possess wealth and

ease, when the saints of God are beaten with the storm

of adversity; but it shall not be always so. The saints

are delivered, and misery comes upon those that de-

spised and hated them. But there is this difference

between the troubles of the righteous and those of the

wicked. The righteous have first their evil things,

and when they receive their good things, the remem-

brance of former distress fills them with additional sa-

tisfaction. They rejoice, like the weather-beaten mari-

ner who has escaped from the waves and tempests.

The wicked have first their good things, and the re-

membrance of them envenoms their misery, and is oil

to the fire where they are tormented. The wicked

comes not again out of trouble, nor does the righteous

come in his stead.

            This proverb is often true in a more literal sense,

for the wicked frequently comes into that very trouble

198                 EXPOSITION OF THE                     [CHAP. XI.

 

from which the righteous man is delivered. The Phi-

listines came into David's place, when Saul was pur-

suing him in the wilderness of Maon. Haman and

his sons were hanged on the gallows designed for

Mordecai; and the enemies of the Jews perished on

that day which was expected to be fatal to the Jews.

Herod thought to have destroyed Peter, but God put

Peter's keepers and Herod himself in his place. The

Jews, in the days of the apostles, persecuted the Chris-

tians; but the unbelieving Jews were put into their

place, when the Roman eagle was brought into their

land and sanctuary. These things are done by God,

as often as he sees it proper for his own glory, and

for the advantage of his people*.

            Ver. 9. An hypocrite with his mouth destroyeth his

neighbour: but through knowledge shall the just be de-

livered.

            There are so many mischiefs in the tongue of a

wicked man, that it is called a world of iniquity.

None of them, however, is so bad as the deceit that is

in the mouth of the hypocrite, whose tongue is like a

sharp razor, working deceitfully. Abner's hands were

not bound when he was engaged in fair battle, and we

find, that over Asahel, though a mighty and a swift

enemy, he gained an easy victory. But how different

was the fate of this victorious champion, when attacked

by Joab! Then he died as a fool dieth, and for this

reason; he was deceived by the ensnaring professions of

friendship made by his treacherous assailant. Such is

the difference between an open enemy and a false

friend. Many souls have been ruined by the mouth

of the hypocrite, whilst the servants of Satan have art-

fully disguised themselves in the dress of the ministers

 

                        * Isa. xliii. 34.  Prov. xxi. 18.

CHAP. XI.]                 BOOK OF PROVERBS                    199

 

of righteousness, and by fair words, and saint-like

speeches, deceived the hearts of the simple.

            It was an ordinary prayer of King Antigonus, "De-

liver me from the hands of my friends." When asked

why he did not rather pray for preservation from his

enemies, he answered, " That he guarded against his

enemies, but could not guard against false friends."

Have we then no defence against them? Yes, know-

ledge is a defence against this worst of dangers. Jo-

seph and David were guarded by this armour, and

were safe*. The knowledge of the truth will pre-

serve our inward man, and as it is attended with pru-

dence and integrity, it will in like manner greatly con-

tribute to our present safety†.

            Ver. 10. When it goeth well with the righteous, the city

rejoiceth; and when the wicked perish, there is shouting.

            The righteous fear God, and live in the practice of

justice and charity towards men. These virtues pro-

cure the esteem, even of those who have no experience

of the power of religion; and therefore, when it goes

well with them, their neighbours rejoice; but when

the wicked fall, there is shouting, because they were liv-

ing plagues, and employed their prosperity and power

for the gratification of their own selfish and unrighteous

passions. There was great joy in Judah when righ-

teous princes were raised to the throne‡, or good mi-

nisters entrusted with the management of affairs ||.

When bad kings perished, their memories were infa-

mous, neither were they honoured with burnings, or

with a place in the sepulchres of the kings.

            Righteous men are actuated by nobler motives than

the applause of men, and yet they must regard the

good-will of others, as a means of being useful§,

 

* Gen. xxxix.  Psal. xvii. 4.               † Prov. ii. 11, 12.      ‡ 1 Chron. xxx. 26

                        || Isa. xxii. 23.                         § Eccles. vii. 1.

 

200                 EXPOSITION OF THE                     [CHAP. XI.

 

Wicked men, on the contrary, are like swine, of no

use till they die; and their fall is not a misfortune to

others, but a relief.

            Ver. 11. By the blessing of the upright the city is

exalted; but is overthrown by the mouth of the wicked.

            No wonder that the advancement of the righteous is

a cause of public joy. Their prayers, their holy con-

versation, their counsels, and their example, is a pub-

lic blessing, by which the city is exalted, for some of

the sinners in it are reformed. The young are al-

lured by the beauty of goodness, virtue is encouraged,

vice is discountenanced, and the city becomes, as far as

their influence extends, a habitation of justice; and

righteousness exalteth a nation. But though inveterate

corruptions should, in a great measure, obstruct their

patriotic exertions, yet a city is preserved from ruin,

or at least its ruin is deferred, on their account. A

cloud of wrath hung over Judah in the days of good

Josiah, and the corruptions of the land were too obsti-

nate to be thoroughly removed by him, yet the threat-

ened wrath was suspended till he was laid in the grave.

God, as we are told, then sought for one to stand in

the gap, to turn away his anger from the guilty land,

but found none, and so his anger was poured out upon

it to the uttermost.

            "But the city is overthrown by the mouth of the

wicked." Their mouth is a pestilence, which infects

their neighbours, till the fatal venom of iniquity cor-

rupt the body of the community, and ruin become in-

evitable; or else their counsels prove destructive to its

welfare or existence.

            Have we any generosity of spirit? Then it will in-

spire us with heartfelt joy to be instruments of happi-

ness to all around us. Though we should be little

better than savages, it must fill us with horror to think

 

 

 

 

 

CHAP. XI.]                 BOOK OF PROVERBS.       201

 

of ruining others as well as ourselves. Let us, then,

depart from evil, and do good.

            As far as our connections are within the compass of

our choice, let us form them upon this maxim. It is

good to have the heirs of blessing, and the instruments

of blessing to others, for husbands or wives, masters

or servants, friends or neighbours.

            Ver. 12. He that is void of wisdom despiseth his neigh-

hour; but a man of understanding holdeth his peace.

No human creature is to be despised, for he is our

neighbour. He is our own flesh, our brother, sprung

from our common father, Adam. Honour all men.

Men were made in the image of God; and though that

image is now lost, it is still a sufficient evidence of the

sinfulness of despising, as well as of murdering, our  

neighbour, that in the image of God man was made *,

and that we cannot say whether the persons whom

we are tempted to despise, are not in that happy num-

ber of the chosen of God, for whose sakes the Son of

God hath dignified our nature by assuming it, and

whom he will again beautify with that glorious image 

which was effaced by the fall.

            Do you allege that your neighbour is worthy of

contempt, on account of his poverty, or meanness, or

some remarkable weakness, by which he is rendered

ridiculous? I ask you whether he is a fool. You

say, No. Then confess that your contempt ought to

rest on yourself; for Solomon says you are one, and

want of wisdom is far worse than the want of riches,

or beauty, or polite accomplishments.

            Although it is a sin to despise any man, yet, bad men

are to be comparatively despised †. The vile person,

though clothed with purple, and adorned with shining

 

* Gen. xix.:5         †Psal. xv. 4
202                 EXPOSITION OF THE                     [CHAP. XI.

 

talents, is to be despised, in comparison with the man

that fears the Lord, though poor and mean as La-

zarus.

None are so contemptible as the contemptuous.

They are so void of sense, that they make themselves

the objects of scorn or indignation, by publishing their

insolence in the disparaging of their neighbours; but

"a man of understanding holdeth his peace." He

will not expose himself to the hatred of men, or to the

condemnation of hell, by saying to his brother, Raca;

and if he is insulted with the contempt of others, he

returns not abuse, but pity. Should some mud stick

to his clothes, he will not defile his hands by throwing

it at his adversary, but rather leaves it till time makes

it easy to be brushed off.

Ver. 13. A tale-bearer revealeth secrets; but he that is

of a faithful spirit concealeth the matter.

Much of our wisdom lies in the prudent choice of

friends. A well-chosen friend sweetens the present

life, and assists us in our progress to a better. An un-

worthy friend will bring on us disappointment, vexa-

tion, and remorse. But what sort of persons are we

to avoid or to chuse for our friends? We must not

chuse one that takes pleasure in telling every thing he

knows. You may be sure that such a one will betray

your secrets; for though he should have no malignity

of disposition, his anxiety to rehearse every private

story that he has picked up, will prove to him an ir-

resistible temptation to expose you.

The scripture, however, does not condemn all re-

vealing of secrets. There are some secrets which the

laws of justice and charity bind us to reveal*. But it

is a proof that a man has no command of his tongue,

when he can risk the uneasiness and displeasure of his

 

*Lev. v. 5; 1 Sam. xx.

CHAP. XI.]           BOOK OF PROVERBS.               203

 

neighbours, by publishing matters which can be of no

benefit to him to whom they are communicated.

But that man is to be chosen as your friend, who is

of an honest and faithful spirit. Your heart will be

relieved of its sorrows, by pouring them into his

bosom; and you may rest assured that he will cause

you no uneasiness by blabbing what you would not

have the world to know.

Here we see that a well-governed spirit will govern

the tongue. An unrestrained tongue is an evidence

of levity, or of some worse quality in the heart. And

if the spirit be faithful, the tongue will be cautious and

friendly. The communication between the spirit and

the tongue is so easy, that the one will certainly dis-

cover the quality of the other, for out of the abundance

of the heart the mouth speaketh.

Ver. 14. Where no counsel is, the people fall; but in

the multitude of counsellors there is safety.

In our private concerns it is dangerous to trust our

own wisdom, and it is our interest to advise with wise

and faithful friends, in every important business of,

life. But in the affairs of countries, public calamity

must be the inevitable consequence of the sovereign's

being not wise enough to know his need of asking

and following the advice of wise men. If he asks the

advice of wise men, and yet follows that of fools, he is

no better than Rehoboam, who by such conduct rent

his kingdom, and but for the kindness and faithful-

ness of God to David, in reserving two tribes to his

grandson, would have lost it all.

Solomon had wisdom not only to teach, but to prac-

tise this maxim. He had wise counsellors under whom

his kingdom flourished, and their counsels might have

preserved the kingdom in the hands of his son. But

God infatuates those whom he intends to punish; and

there is not a plainer evidence of infatuation than when

 

204                 EXPOSITION OF THE                     [CHAP. II.

 

men presume on their own sense, or prefer the counsel

of the vain and foolish to that of the sober and the

wise.

Great is the judgment with which God visits a

land, when he removes wise and faithful, counsellors

from the management of its concerns *. In our inter-

cession for kings, then, let us pray that God may fur-

nish them with good counsellors, and with wisdom to

make a proper use of them.

Ver. 15. He that is surety for a stranger shall smart

for it; and he that hateth suretiship is sure.

Friendship or charity may, on some rare occasion,

make it our duty to become surety for one that is not a

stranger†; but still our friendship must be guided by

discretion, that our own peace, the welfare of our fami-

ly, and our ability to pay our just debts, may not be,

brought into danger.

"He that is surety for a stranger shall smart for it,"

for he will lose his money, and involve himself in diffi-

culties, or at least feel many anxious thoughts till re-

lieved from the rash obligation. Or should he escape

all these misfortunes, the same levity of mind that in-

duced him to become bound for another man's debts,

will entangle him in new engagements, so that he must

have extraordinary good fortune if he never smart for

it. "He that hateth suretiship," on the other hand, is

comparatively sure, for perfect certainty is not in earth-

ly things. He is at least secure against those self-re-

flections which sting the mind of the thoughtless squan-

derer, who signed away his peace and property, the

talent of beneficence entrusted to him, and the bread of

a family dependent on him, because, forsooth, he could

not utter the word no, to one that seemed to trust his

generosity.

 

* Isa. iii.              † Philemon
CHAP. XI.]                 BOOK OF PROVERBS.       205

 

He that conscientiously observes this and other

rules of Scripture about his worldly substance, keeps

the way of the Lord; and the man who, while he does

so, trusts in the Lord, has promises respecting earthly

things, that impart a security to which other men have

no parallel.

If the Scripture condemns those who risk their sub-

stance by a species of prodigality that has in it a tinc-

ture of generosity, how worthy of condemnation are

those unfaithful stewards of providence who spend their

Master's substance on cards, or on riotous living and

harlots; thus using the bounties of God for the service

of the devil, and for ruining their own souls and the

souls of others!

How infinite was the grace of him who became sure-

ty for enemies! He was sure to smart under agonies

unknown in our world, and to be impoverished, though

possessed of unsearchable riches. How small, when

compared with this, was the generosity of Paul in be-

coming surety for a poor slave, or of Dion in risking

his life for his friend at the court of Syracuse!

Ver. 16. A gracious woman retaineth honour, and

strong men retain riches.

It is not a set of fine features, or a blooming com-

plexion, that makes a woman gracious, but faith in

Christ, and the fear of God; prudence and modesty,

humility and attention to the duties which she owes to

her parents, her husband, and her children.

A woman beautified with these lovely graces, is pos-

sessed of true honour, for such ornaments are in the

sight of God himself of great price. If she is in the

married state, her possession of such virtues will be

the means of conferring upon her husband more happi-

ness than a crown could bestow.

But the children of the serpent would rob the daugh-

ters of Eve of their honour. Partaking of the subtilty

 

 

206                 EXPOSITION OF THE            [CHAP. XI.

 

and malice of their father, they would, for the sake of

a little contemptible gratification, turn the paradise of

the gracious woman into a dreary desert.

As strong men will not suffer their riches to become

a prey to depredators, so a gracious woman will hold

fast her virtue against those villainous spoilers, who

would rob her of the ornaments, with which, when

compared, oriental pearls are like the mud in the mire,

the diamonds of Golconda like the stones of the

street.

That she may be successful in holding fast her vir-

tue, she must commit herself to the keeping of the Seed

of the woman, who was manifested to bruise the head

of the old serpent, and to destroy the works of the

devil. If Eve in her perfect state could not protect

herself from the serpent when yet young, how shall

the fallen daughters of Eve protect themselves against

that old serpent, who, by the diligent practice of near-

ly 6000 years, has now become a proficient in the art

of tempting!

She must read the Bible, guard against idleness, and

shun the society of the bad, as she would a house in-

fected by the pestilence. If in a single state, she must

shew all deference to her parents, and care for the things

of the Lord; if married, she must care for her hus-

band how to please him, and by her dress and beha-

viour prove herself a daughter of Sarah *.

Let her, in a word, treasure up the instructions of

Lemuel's mother. On them let her form her character,

and by them regulate her general deportment. Then,

shall her husband and her children, her neighbours

and acquaintances, yea, and her own good works also,

praise her in the gates. Nor shall her honour be

 

*1 Tim. ii. 9; 1 Peter iii. 1-6; Prov. xxxi. 11-31.

CHAP. XI.]        BOOK OF PROVERBS.                207

 

confined to herself, but her husband shall be honoured

with her.

Ver. 17. The merciful man doeth good to his own

soul; but he that is cruel troubleth his own flesh.

It is the mercy of our Lord Jesus Christ to which

we must look for eternal life * . He that has this hope

in him will compassionate the distressed, and endeavour

to imitate that mercy on which all his hope depends.

And God is so full of mercy, that men shall be no los-

ers, but great gainers, by that mercy which they shew

to others. Though it should be considered in no other

light than a debt which they already owed to God

and to their fellow-creatures, yet the gracious rewards

of the merciful man are rich in this world†, and at the

last day they shall be so transcendantly great as to fill

with amazement the happy receiver ‡.

That they may be losers by the exercise of mercy,

and that they know not what they may need for them-

selves, are the only objections which men can urge a-

gainst it. But if they really believed the Bible, they

would shew mercy, because they know not what they

may need, and would regard such loss better far than

gain ||.

"But he that is cruel troubleth his own flesh."

Why did not the wise man say, "his own soul?" He

knew that a cruel man cares nothing for his soul. If

you would obtain a hearing from the merciless man,

say nothing about his soul. He values it less than his

dog. But if you could convince him that his want of

mercy will be hurtful to his flesh, he would think a

little about his ways. And it is evident from Scrip-

ture, that his flesh, no less than his soul, is under a

fearful curse. He shall have judgment without mercy.

 

* Jude 21           † Psal. xli        ‡ Matt. xxv. 37      ||Eccl. xi. 1, 2.

208                 EXPOSITION OF THE                     [CHAP. XI.

 

How awful is this sentence, when even merciful men

need infinite mercy to save them *!

But who is the cruel man? Scarcely any person

will take with this detestable character. Julius Caesar,

who had been the death of many hundred thousands,

did not think himself a cruel man. Hazael, a few

hours before he murdered his master, could not believe

himself to be such a dog as to be cruel. But the con-

trast in this verse teaches us, that to want mercy, is a

sign of cruelty. He is not the only great transgressor

who strips the naked, but that man also who gives not

bread to the hungry, nor water to the thirsty.

Ver. 18. The wicked worketh a deceitful work; but to

him that soweth righteousness shall be a sure reward.

Solomon's heart was large as the sand on the sea-

shore. He could have amused and surprised us with

new discoveries in every proverb, but he was directed

by the Holy Spirit to seek our profit rather than his

own fame, and to inculcate again and again the same

interesting and necessary truths, that we may learn and

practise them.

That sin is attended with extreme misery, and righ-

teousness with great happiness, he has already informed

us at considerable length †; and we here find him re-

suming the subject, dilating upon it, and exhibiting it

in a variety of lights. If we consider our ways, we

shall find that there is no vain repetition in his words,

for none of us have been sufficiently attentive to them.

If we had, no motives, however alluring or terrifying,

would have reconciled us to any neglect or violation of

the divine law. The pound that is particularly bad,

must be ploughed over and over, to prepare it for a

crop.

 

*The expression, “his own flesh”, may perhaps rather mean those

who are related to him by blood.         † Ver. 3-11.
CHAP. XI.]         BOOK OF PROVERBS.              209

 

"The wicked worketh a deceitful work." None

would be so rich and happy as the servants of Satan,

were his promises all performed; but the misery is, that

he will promise kingdoms, though he cannot, like

Chaldean robbers, have a single sheep without the

divine permission; and what is worst of all, those that

trust his promises are paid with fire and brimstone.

The devil was a liar from the beginning, and yet so

infatuated are men, that they will trust him more than

the God that cannot lie. The devil places pleasure

and profit before them; God, by the threatenings of

his word, sets an everlasting hell before them. But

they will venture through it, in order to enjoy the vani-

ties with which the great tempter allures them. They

have the presumption to think, that by their plausible

pretences they shall not only be able to cheat their fel-

low-men, but to elude the all-seeing eye of God, while,

alas! the devil is cheating them to everlasting misery.

"But to him that soweth righteousness shall be a

sure reward." All men are sowing seed in the course of

their lives. Wicked men sow the wind, and shall reap

the whirlwind. Righteous thoughts, and words, and

actions, are seed that shall shoot up in happiness inex-

pressible. The sower must wait and exercise long

patience, but the harvest shall abundantly recompence

his patience and his toil. He may sow in tears, but he

shall reap in joy. He may be at much expense, and

so was Isaac, when he sowed much corn in a time

of famine. The good patriarch might be a little strait-

ened whilst his corn was growing in the fields, but the

Lord gave him an hundred-fold, and will give much

more than an hundred-fold to the sowers of righteous-

ness,—an hundred-fold in this life, and in the world

to come, life everlasting. Who would not expend

more seed than he could well spare on so fruitful a field!

Husbandmen may be disappointed of their hopes,

 

210                EXPOSITION OF THE              [CHAP. XI.

 

and through adverse providences, the harvest may be-

come a heap in the day of desperate sorrow; but if

there be truth and righteousness with God, or certain-

ty in the word of the faithful Witness, the reward of

the sowers of righteousness shall be sure *.

Ver. 19. As righteousness tendeth to life, so he that

pursueth evil, pursueth it to his own death.

Our best life is the gift of God, through Jesus Christ,

on whose righteousness our title to it stands. Our

personal righteousness is the proof of our title, and our

preparation for the possession of it.  He, therefore,

that lives in the practice of sin, that only evil, "does

it to his own death." It is natural to all men to hate

the devil, and death, and hell; yet so infatuated are

wicked men, that they willingly serve the devil, and

love death, and push on towards hell, though God

thunders in their ears this awful sentence, "He that

pursueth evil, doth it to his own death." And there

must be truth in it, if God be the Sovereign of life and

death; for,

Ver. 20. They that are of a froward heart are abomi-

nation to the Lord; but such as are upright in their way

are his delight.

There is inexpressible malignity in sin, for the most

merciful God threatens, and detests, and curses, and

will destroy them that live in it. Uprightness is a

noble quality, for the Lord greatly delights in it.

He boasted, if we may speak so, to the devil of Job's

invincible integrity. Christ speaks of an upright Na-

thanael, as a wonder in the world. How wonderful is

the grace of God, that takes such kind notice of grace

so imperfect as that which may be found on earth! It

is but a faint and sullied beam from himself, who is the

Sun of righteousness.

 

* Matt. vi. 20;  Heb.vi. 10.

CHAP. XI.]        BOOK OF PROVERBS.                 211

 

How forcible motives are these to deter men from

sin, and allure them to holiness! Are we men, or are

we stones rather? We shew ourselves to be so, if we

are impressed, neither by the tremendous denunciations

of his displeasure, nor by the displays of his loving-

kindness. Sinners flatter themselves with the blasphe-

mous hope that the word of threatening shall be wind,

and that by some means they shall escape the ven-

geance of the Lord. But hear, O sinners! believe and

tremble;

Ver. 21. Though hand join in hand, the wicked shall

not be unpunished; but the seed of the righteous shall be

delivered.

If all the wicked on earth should combine with all

the devils of hell, to prevent the execution of judg-

ment, it would only be a combination of thorns fully

dry against the devouring flame. Do sinners imagine

that they shall be safe, though so many dreadful threat-

enings stand pointed against them? Let them read

with horror that portion of Scripture contained in

Deuteronomy, chap. xxix. from the 18th to the 25th

verse. The man that hardens his spirit against these

words, is an infidel.

But upon mount Zion, and upon Jerusalem, shall be

deliverance, and the righteous shall enjoy it, and their

offspring with them. No believer in Christ can secure

his unbelieving children; but present deliverances are

often granted to the ungodly seed of the godly. That

blemish in David's line, king Ahaz, was not utterly de-

stroyed, because God would still give a lamp in Jeru-

salem to his servant David.

When some of Sir Thomas More's children complain-

ed to him that they could make nothing of their posts

under him, because of his strict administration, he an-

swered, "I will do justice to all men for your sake,

and will leave you a blessing."

 

212                       EXPOSITION OF THE           [CHAP XI.

 

Ver. 22. As a jewel of gold in a swine's snout, so is a

fair woman which is without discretion.

Solomon does not deny that beauty is an amiable

quality, for he compares it to a jewel of gold. But he

denies that beauty without discretion can render a

woman lovely. The nature of a swine is not altered

by its being adorned with nose jewels, such as those

which some of the ladies of Zion used to wear. It is

still, with all its decorations, a swine; it loves the

mire, and its ornaments, instead of concealing its ugli-

ness, only render it so much the more an object of

scorn and of ridicule. Every eye will be attracted by

it, and every beholder astonished by so unnatural a

conjunction of vileness and adorning. A beautiful

woman may be admired for a time, but when her vani-

ty and folly are detected, admiration is turned into

loathing.

If beautiful women would gain and preserve the

honour that belongs to the gracious woman, let them

beware of those who are disposed to flatter. When

their flatterers compare them to angels, and speak of

their lilies and their roses, let them remember, that a

wiser and more honest man compares beauty, without

discretion, to a jewel of gold in a swine's snout.

Look to thy face in a glass, (said one of the wise

men of Greece), and if thou hast beauty, disgrace it

not by an unseemly behaviour; but if thou art ugly,

make amends for it by the beauty of thy conversa-

tion.

Ver. 29. The desire of the righteous is only good; the

expectation of the wicked is wrath.

A righteous man will not indulge the natural desires

of the flesh and of the mind, but will endeavour to

limit his wishes by the rules of the Bible. In conse-

quence, indeed, of the remaining darkness of his mind,

and distempers of his heart, he may desire things not

 

CHAP. XI.]          BOOK OF PROVERBS.                 213

 

good for him; still, however, it is his wish that nothing

may be granted him, inconsistent with the will of that

God, who knows infinitely better than his people do

what is good for them, and who will give them what

is good though they ask not for it, and who will keep

back nothing needful for them, however averse to re-

ceive it they may be.

For this reason it is that the desire of the righteous

shall always end in what is good for them, for their

desires are presented to that God who hath assured

them, that if they ask any thing according to his will,

he heareth them. No righteous man would for a

world consent that these words, "according to his

will," should be dropped from this promise of Scrip-

ture.

The righteous man is happy when his desires are

either granted or refined, but "the expectations of

the wicked," gratified or disappointed, "are wrath."

The Israelites had flesh to satisfy their lusts, but lean-

ness was sent into their souls, and the wrath of God

soon squeezed out all the sweetness of their quails.

They, at another time, desired a king, and God gave

them a king in his anger, but took him away in his

wrath. "The expectation of the wicked shall perish."

Here is misery, but it is not all their misery. The

perfection of it is, that their "expectation is wrath.”

            Ver. 24. There is that scattereth, and yet increaseth

and there is that withholdeth more than is meet, but it

tendeth to poverty.

Liberality is one eminent branch of the character of

the righteous, but because there are many objections in

the heart of man against the practice of it, urgent mo-

tives are here addressed to us. The instructions de-

livered in this and the four following verses, will, if

they are but believed, be a sufficient answer to every

objection.

 

 

214                  EXPOSITION OF THE         [CHAP. XI.

 

There is that scattereth his substance by profusion

and luxury. That man diminishes his substance till it

comes to nothing. But he that disperses by giving to

the poor, by liberal distributions for the support of the

commonwealth in times of danger, or for the service of

religion, shall increase his substance. He is like the

husbandman, who sows with good will and unsparing

hand, that precious seed which is to produce a joyful

harvest. It is God who gives all that we enjoy, and

by his secret blessing, or by remarkable interpositions

of providence, the liberal man is often made to abound

in riches, and enabled more and more abundantly to

serve his fellow-men *. Abraham sat at his tent-door

to watch for passengers, and those who came, he urged

to partake of his bounty, with more earnestness than

other men beg an alms. Job never ate his morsel

alone; and the latter end of both these men did greatly

increase.

Of all the rich men that have come to poverty, I

never heard of any that was ruined by a discreet libera-

lity, but "there is that withholdeth more than is meet,

and it tendeth to poverty." Men may give something

to the poor, and yet be impoverished, without being ex-

ceptions to the truth of this proverb; for though they

give some small matter off their superfluities, yet they

withhold more than is meet. They are like a husband-

man sowing an acre with half a bushel of grain, who

will soon reduce his substance to nothing †.

What will become of him who is so far from being

generous, that he is not just? He withholdeth of that

which is right, as the word may be rendered, and

brings the roll of God's curses into his house, to con-

sume the timber and stones thereof.

 

* 2 Cor ix. 7-11           † 2 Cor.  xix. 6.
CHAP. XI.]             BOOK OF PROVERBS.                  215

 

Ver. 25. The liberal soul (Heb. soul of blessings) shall

be made fat; and he that watereth shall be watered also

himself.

He is not the truly charitable man who has an open

purse, but not a charitable heart. The thoughtless pro-

digal, when he is scattering his money, may bestow

his share upon the indigent; but though he should

give them all he has, it will not prove him possessed of

the grace of charity.

The good man not only gives his bread, but draws

out his soul to the hungry. He knows the grace of

our Lord Jesus Christ, who was rich, and yet became

poor for our sake; and his charity, produced by this

knowledge, is suitable to the design of the gospel, for

it is out of a pure heart, and a good conscience, and

faith unfeigned.

The man of liberal soul shall be made fat. He pros-

pers in his soul, and if God think it good for him,

he shall prosper in his body and in his circumstances

also. He waters others with the blessings of his

bounty, and he shall be watered himself with the bless-

ing of Divine mercy, till he become like a watered gar-

den, or like a spring of waters, whose waters fail not *.

Say not, then, you would be liberal if you could.

Every man who has a liberal soul, however little his

purse be, shares in the blessedness of the liberal. Two

mites from a poor widow, will be as acceptable in the

temple-treasury, as two pounds from one who abounds

in wealth; and the poor who pour forth prayers for

those distressed persons whom they have not money to

relieve, are liberal in the sight of God; for if there be

first a willing mind, it is accepted according to what

a man hath, and not according to what he hath not.

Did not charity forbid, a Christian would be glad

 

* Isa. lviii. 
216               EXPOSITION OF THE            [CHAP. XI.

 

on his own account that there are very poor persons in

the world, for in relieving their necessities, he does

a thousand times more good to himself than to them.

That saying of Christ is certainly true, "It is more

blessed to give than to receive."

Persons may exercise charity in selling as well as in

giving, for,

Ver. 26. He that withholdeth corn, the people shall

curse him; but blessing shall be upon the head of him

that selleth it.

Bread is the staff of life. The king himself is serv-

ed by the field. But the husbandman, or trader in

corn, must not withhold or sell merely as it serves his

own interests, but must consider himself as a steward in

God's great family, and use that talent with which he

is entrusted, for the benefit of others, as well as for his

own advantage. He must not withhold his corn from

the market in order to increase the price, and enrich

himself at the expense of the poor, and the risk of their

life and health. If he does so, he counteracts the kind

design of Providence in making the corn spring out of

the earth, and discovers a mean, selfish, and unfeeling

heart. He grinds the faces of the poor, and tempts

people to murmur at the allotments of Providence, and

to utter imprecations against himself. Thus he at once

shares in the guilt of their curses, and exposes himself

to the effect of them; for though such curses are very

sinful, the sin lies chiefly on the inhuman object who

was the tempter to them, and they are not to be rank-

ed among the causeless curses which shall not come.

When defrauded labourers, or the oppressed poor, cry

against the author of their distresses, the cry enters

into the ears of the Lord of Sabaoth: much more will

he hear the cries of a whole province or people, against

him who is the instrument of withholding from them

the necessaries of life. "But blessings shall be upon

 

CHAP. XI.]                 BOOK OF PROVERBS.             217

 

the head of him that generously sells it," when it was

in his power to enrich himself by withholding. Al-

though he takes a reasonable price for this useful com-

modity, he yet exercises more useful and extensive

liberality, than he who bestows his superfluities to feed

a few of the indigent.

It is not said the people shall bless him. Men are

more ready to curse their oppressors than to bless their

benefactors. Besides, they may think it superfluous to

give both a price and a blessing for their food. But

we are not to serve men chiefly from a regard to their

thanks, but to look above them, to that God who de-

lights in goodness, and who will not fail to recompense

it in its different expressions of giving, or lending, or

selling.

Though no blessings should reach the ear of the man

who generously sells, they shall descend from heaven upon

his head. God looketh down upon the children of men,

and considereth all their ways; whatever, therefore, our

business is, it is our duty to perform the offices of it

with a view to the glory of God. And God is glorified

when we do all our works in charity, endeavouring

faithfully, in our respective stations, to serve our gene-

ration according to the will of God. When we look,

not only on our own things, but also on the things

of others, we are serving ourselves most effectually;

for,

Ver. 27. He that diligently seeketh good, procureth

favour; but he that seeketh mischief,  it shall come unto

him.

God is infinitely good, and is still doing good from

Heaven. He gives us rain and fruitful seasons; yea,

he has bestowed upon us the inestimable gift of Christ,

and salvation through his blood. Surely the considera-

tion of this goodness might dispose us to labour dili-

 

218               EXPOSITION OF THE           [CHAP. XI.

 

gently in promoting the good of other men, though in

doing so we should be obliged to forego much happiness

of our own. But God in his goodness hath provided

a sufficient answer to all those objections against serv-

ing others, which are taken from our own interest.

He that diligently pursueth good, may put himself to

much toil and expense; but he obtains favour, and

that is an abundant recompense for all the labours and

sufferings of love. He will likely have the favour of

men, for when a man's ways please the Lord, he mak-

eth even his enemies to be at peace with him; but he is

sure of the favour and blessing of God *.

But when a man seeks mischief, it is questionable

indeed whether he shall effect his malicious purpose,

but it is certain that the mischief he does to himself is

greater than that intended against his neighbour. The

just Lord is known by the judgment which he exe-

cutes, in causing the contrivers of evil to fall into their

own snares.

Ver. 28. He that trusteth in his riches shall fall; but

the righteous shall flourish like a branch.

After all that Solomon can say, many will still trust

to their chests and to their .bonds, more than to the

promises of God. Their money is their strong castle

in which they hope to be safe, and the fountain whence,

they expect supplies of comfort. A text in the Pro-

verbs is not so good as a full purse, and therefore they

will not part with their money to others, but will keep

it for their own use. Confidence in money is a sin that

has produced much sin, prevented many acts of good-

ness, and will, at the day of judgment, be found a

general article in the charge against the wicked. The

Scripture frequently warns men against this instance

of idolatry †, and calls on ministers to preach against it.

 

* Luke vi. 38           † Psal. xlxix. & lii.,   Eph. v. 5.

CHAP. XI.]                 BOOK OF PROVERBS.       219

 

They that trust in riches shall fall like the flower of

the grass, or like the leaves of a tree. Their riches

shall leave them; or if they should die in the midst of

their wealth, they can carry nothing of their glory along

with them. Their wealth cannot keep them from fall-

ing into hell, or mitigate the horrors of the infernal

lake; but the righteous shall flourish as a branch.

The righteous man trusts not in the unfaithful mam-

mon, but in the name of the Lord *. He thinks the

promise of God better security than the earth can

afford, and trusts his money in the hands of him who

says, "He that giveth to the poor lendeth to the

Lord, and he will recompense again what he hath given

unto him." This man shall not fade like the leaves,

but shall flourish like the branch of a tree. A branch

may during winter appear withered, but it drops not

from the stock, and in the spring it revives and grows.

So the righteous man, though he meets with seasons

of affliction, shall revive and flourish. He is ingrafted

into the true Vine, and partaking of his vital influence,

shall abound in the fruits of comfort and righteousness.

At death he shall be transplanted into the celestial pa-

radise, where all the trees of righteousness shall flourish

in immortal beauty.

Ver. 29. He that troubleth his own house shall inherit

the wind; and the fool shall be servant to the wise of

heart.

The eye of God is still upon us, and he observes

how we behave in our different relations. He punishes

with disappointment, poverty, and disgrace, the man

who is a scourge instead of a blessing to his own

family.

A man is a plague to his family, when he is of a

domineering and quarrelsome temper, bursting into

 

* Job i. 5,   xxxi. 13-15.
220                EXPOSITION OF THE         [CHAP. XI.

 

passion at every trifling omission of his will and plea-

sure; when by covetousness he oppresses his servants

and children with bondage and hard labour, scarcely al-

lowing them to enjoy life; when by prodigality he wastes

the bread and portion of his children; when, by his dis-

regard to mercy and justice, he brings the curse of God

on himself and his house; when, by irreligion, he ne-

glects the spiritual welfare of his family, and encou-

rages them in evil by a bad example.

The troubler of his house shall possess vanity, disap-

ointment, and misery. The evils that he brings to

his dependants are doubled to himself. Those who

might be his best friends, he makes his enemies; and

his vices, so troublesome to others, produce in the end

torment and ruin to himself. He has all the marks of

a fool, and through the natural consequences of his

folly, and the merited judgment of God, is likely to be

reduced to a slavish dependence on the wise of heart,

who spew their wisdom by such a government of their

families, as promotes the holiness and happiness of those

whom Providence has entrusted to their care *.

Providence does not always bring these punishments

upon men, lest we should forget that there is a judg-

ment-day coming; but they are often inflicted as an

earnest of what all persons of like behaviour are to ex-

pect at the great day of accounts.

Ver. 30. The fruit of the righteous is a tree of life :

and he that winneth souls is wise †.

The righteous shall flourish as a branch, and they

bear the fruits of the tree of life, for they are ingrafted

in Christ, and derive supplies of spiritual influence from

him. No fruit-bearing tree that is seen in our cursed

earth, is a sufficient emblem to represent the excellency

of the righteous man. He is like that noblest tree of

 

* Prov. xviii. 10, 11            † Jer. xvii. 7, 8.
CHAP. XI.]         BOOK OF PROVERBS.            221

 

paradise, which was planted by the hand of God him-

self, and was distinguished above all the trees in the

paradise of God. His fruits are such as tend to pro-

duce and nourish a nobler life than any of the trees of

the garden of Eden. Christ is indeed the life of souls

and those who are not united to him continue in death;

but he is pleased to honour faithful ministers and edi-

fying professors, by making them instruments of im-

parting his best blessings unto men. It is for this

reason that diligent ministers are said to save themselves

and their hearers. How excellent is the righteous man

above his neighbours! His gracious words, his holy con-

versation, his prayers, his admonitions and instructions,

are means of rendering service to others, more valuable

than silver, or gold, or life itself. Let Christians there-

fore endeavour to be fruitful in the knowledge of our

Lord Jesus Christ, and labour to win souls to their Re-

deemer. Even women, who are not allowed to speak

in the church, may by this means share the reward of

those who turn many to righteousness. What know

they but that they may save their husbands or neigh-

boors, and allure to the faith of Christ those that did

not obey his word *? They are wise who are wise unto

salvation; how truly wise, then, are they who are in-

struments in converting and saving the souls of others

from death†! They are by the world counted wise,

who, by means of their skill in business, leave their

friends rich. But they shall at the great day be de-

clared by the Judge of all wise, who can say, "Behold

I, and the children which thou hast given me." These

are my joy and crown of rejoicing. Happy are all they

who shall be able thus to speak on that eventful day,

which seals the characters of men.

            Let us also learn from this passage, to value

 

* 1 Pet. iii.2 1 Cor. vii. 16        † James v. 20.
222               EXPOSITION OF THE           [CHAP. XI.

 

friendship and conversation of the righteous. If we

knew of any tree that bore fruit which could prolong

the life of man to an hundred years, it would be esteem-

ed more valuable than the treasures of kings, and we

would spare no trouble or expense to have it trans-

planted into our gardens. What value, then, should we

put on those whose fruit is the fruit of the tree of life

and whose conversation is instrumental in saving souls

from death!

Ver. 31. Behold, the righteous shall be recompensed

in the earth; much more the wicked and the sinner.

This verse is introduced by a word that calls for

our attention, and contains an observation which ex-

plains all the proverbs which express the happiness of

the righteous and the misery of the wicked, and an-

swers an objection against them which naturally springs

up in our minds.

It is evident from experience, and Solomon himself

observes it, that there is a righteous man to whom it

happens according to the work of the wicked, and a

wicked man to whom it happens according to the work

of the righteous. How, then, can it be said of the

righteous, it shall be well with them; and of the wicked,

it shall be ill with them?

We are to remember that the righteous need trials,

and deserve chastisements. David suffered many af-

flictions, but he acknowledges that his sin and folly

were the causes of them; and it was necessary, in order

to keep the enemies of the Lord from blaspheming,

that he should suffer in his person and family, when in

the matter of Uriah he had turned aside from follow-

ing the Lord. But the recompense of the errors of the

righteous is confined to this life. They may suffer

much severe correction, but there is no condemnation

to them; for Jesus delivers them from the wrath to

come and in his blood they have a complete pardon of

 

CHAP. XI.]          BOOK OF PROVERBS               223

 

their iniquities; so that their calamities are not the ef-

fect of divine wrath, but trials of their faith, or the cor-

rections of a father.

Now, if the righteous are chastened so severely, how

dreadful is the condemnation of the world! if fatherly

corrections break the bones and drink up the spirits of

God's people, what imagination can conceive the hor-

rors of that inflamed wrath which is the portion of the

wicked! Believers smart for sins committed through

infirmity, fully forgiven through the blood of Christ,

and sincerely lamented by themselves. But who

knoweth the power of God's anger in crushing the

wicked, when the day of grace is past, and the time is

come to make the praise of God known in the vessels

of wrath fitted to destruction! "If the righteous

scarcely be saved, where shall the wicked and ungodly

appear?"

 

 

CHAPTER XII.

 

 

            Ver. 1. Whoso loveth instruction loveth knowledge; but

he that hateth reproof is brutish.

 

Pythagoras took to himself the name of Philoso-

pher, or lover of wisdom, rather than the name of

wise man, which had been assumed by the sages before

him, because he thought that the greatest men might,

224                             EXPOSITION OF THE         [CHAP. XII.

 

with more propriety, be called seekers, than finders of

wisdom. If a man be a lover of knowledge, though

much ignorance still remains with him, he is in the

sure way of finding it *. But is there any man so

foolish, and so like a beast, as not to love knowledge?

Solomon tells us, that those who love instruction, love

knowledge; but those who hate reproof are brutish.

Let us, therefore, examine ourselves by this mark.

The lover of knowledge will take pleasure in the Bible,

and in sermons, and in conversation with the wise.

He will be glad of reproofs, which serve to convey the

most seasonable and necessary instructions, though in

a manner so mortifying to human pride, that they

are not relished but by those who prefer their real

good to the applause of men. The lover of knowledge

will count that man his real friend, who honestly tells

him his faults, and would chase to be a member of

that family and church which is governed by the rules

of Christ; for though he values liberty, he does not

place it in being allowed to do evil when he pleases,

without check.

But he who hates instruction, and cannot endure

the reproof of charity, is brutish. He is like the horse

or the mule, which bites and kicks at the man who

performs a painful operation upon it, though absolutely

necessary for removing a dangerous distemper; or like

a dog, or sow, which will shew as much rage at the

man that casts a pearl before it, as if he were killing it

with a stone†. He is surely a brute, and not a ra-

tional creature, who has swallowed poison, and will

rather suffer it to take its course, than admit the neces-

sary relief of medicine, lest he should be obliged to

confess his folly, in exposing himself to the need

of it.

 

*Phil. 3. 13      † Psal. xxxii. 9;   Matt. vii. 6.

CHAP. XII.]               BOOK OF PROVERBS.       225

 

There is ordinarily in offenders a strong aversion to

the administration of Christian discipline. They think,

that by it their honour is wounded; but they ought

to consider, that by their sin the wound is already

given to their honour, and that a cheerful submissions

to this ordinance of Christ, is the only way by which

it can be repaired.

There is an equal indisposedness among professors

of religion, to receive Christian reproof. Drunkards

and swearers often discover less displeasure against a

reprover, than some that consider themselves first-rate

Christians. The man, therefore, that ventures on the

friendly office of admonition, must exercise much pru-

dence, and show, by his manner of dispensing it, that

he is constrained by charity, lest he irritate instead of

reforming.

Asa was a good man, and yet he was angry at a

prophet of God for reproving him. He certainly

ought to have made Asaph's confession, "Thus fool-

ish was I, and ignorant; I was as a beast before

thee.

Ver. 2. A good man obtaineth favour of  the Lord; but

a man of wicked devices will he condemn.

We are to shew forth the virtues of him that called

us out of darkness into his marvellous light, by endea-

vouring to shine in the exercise of such Christian

graces, as correspond to those attributes of God that

shine with resplendent lustre in the work of our salva-

tion. The exercise, therefore, of charity and goodness,

is highly becoming those on whose account such mi-

racles of goodness and love have been displayed.

A good man forms no devices for serving himself,

to the prejudice of his fellow-creatures. Could a win-

dow be opened in his breast, you would see charity

ruling in his heart, and disposing him earnestly to

 

226               EXPOSITION OF THE         [CHAP. XII.

 

wish for the spiritual and temporal advantages of his

neighbours, and to imitate our gracious Saviour, who

went about doing good; for the Spirit of Christ is in

him, and the fruit of this Spirit is in all goodness. He

does not value himself on this account, as if there were

any merit in paying a debt which he owes to men on

God's account*. All his hopes are founded upon that

infinite goodness, which provided salvation for self-

ruined sinners; yet his goodness is well-pleasing unto

the Lord, who blesses him with the smiles of his coun-

tenance, and will remember him concerning all his

works, and all his thoughts and designs of love, ac-

cording to the multitude of his mercies†.

We must not do as others do to us, nor be dis-

couraged in the practice of goodness, by the unthank-

ful returns which we meet with from ungrateful men,

but perform our duties to our fellow creatures, from a

regard to God, and with a view to his acceptance

through Christ ‡. Is the praise or gratitude of men

worthy to be the subject of a thought, when we read

that a good man shall obtain favour from the Lord?

If our goodness is produced by a regard to men, it is

not goodness, but selfishness in disguise, and verily

its whole reward is from men||.

“But the man of wicked devices will he condemn."

Such a man may be artful enough to disguise his self-

ish plans, under the mask of religion and benevolence,

like the old Pharisees; but the eyes of the Judge of

the world are like a flame of fire, they pierce into the

secrets of every soul, and there is no dark design har-

boured, which shall not be completely disclosed in the

day of Christ. When our Lord was upon earth, he

discovered and condemned the corrupt hearts of many

 

*Rom. xiii. 8;              † Eph. vi. 8; Neh. xiii. 14, 22, 31        ‡Heb. xiii. 15, 16

|| Mat. vi. 2
CHAP. XII.]               BOOK OF PROVERBS.       227

 

hypocritical rogues; and at the day of the revelation

of the righteous judgment of God, no vain pretender

to goodness shall stand in the congregation of the

righteous. Even those that refused to minister to the

necessities of others, shall be commanded to hell; and

how shall they escape, whose hearts were pre-occupied

with wicked devices, to the ruin or damage of those

who were made of the same blood with themselves!

Ver. 8. A man shall not be established by wickedness;

but the root of the righteous shall not be moved.

A man sometimes appears to be established, and

often hopes to be so by wickedness; but it is all a de-

lusion. Had Zimri peace who founded his throne on

treason? A man may with more reason hope to build

himself a sure house upon pillars of ice, than to esta-

blish his fortunes upon an accursed ground.

“But the root of the righteous shall not be moved."

The leaves of the trees of righteousness may wither,

their branches may be tossed hither and thither by the

tempests of tribulation and affliction; but they are root-

ed in Christ*, and kept night and day by the Almigh-

ty†, and therefore their root is safe from the rage of

earth and hell.

Ver. 4. A virtuous woman is a crown to her husband;

but she that maketh ashamed is as rottenness is his bones.

A virtuous woman fears the Lord, reverences her

husband, manages her house with prudence and care,

behaves charitably to the poor, and kindly to all. To

what should we compare such a woman? Should we

resemble her to a bracelet, or say that she is a neck-

lace of gold to her husband? Such comparisons would

be quite below her worth. She makes him as happy

as a king, and procures him such respect and honour,

that she deserves to be compared to that royal orna-

 

* Col. ii. 7            † Isa. xxvii. 3
228               EXPOSITION OF THE         [CHAP. XII.

 

ment that encircles the head of Majesty. She is to

her husband a crown enriched with those lovely vir-

tues, which shine with more radiant lustre than the

diamonds of the East.

She is health to her husband's bones, for the sight

of her amiable behaviour, and the pleasure of her so-

ciety, inspires him with that habitual cheerfulness.

which doth good like a medicine. But the woman

that wants virtue makes her husband ashamed, and

is as rottenness in his bones. Her peevish temper or

passionate behaviour, her extravagant expences or her

sordid avarice, the levity of her speech or the scandal

of her vices, make him the object of pity or scorn

when he is abroad, and fill him with anguish at home.

She is not a help, but a torment to him that hath made

her bone of his bone, and flesh of his flesh. A man

may get out of a fever in a few weeks; but the misery

of this living disease is, that unless the Almighty grace

of God work an uncommon cure, it will prey upon a

man's bones and spirits, till the death of one of the

married parties brings relief.

Let such, then, as have wives to chuse, consider

that the man should be the glory of Christ, as the

woman of the man; that a good wife is from the Lord;

and that it is therefore their interest to live to the

praise of Christ, to resolve to marry only in the Lord,

and to seek this precious gift from him, by humble

prayer.

Let wives consider seriously, whether they wish

for happiness and honour to their husbands, or dis-

grace and misery; and whether it be better for them-

selves to prove helpers to the joy, and crowns to the

head of their husbands, or living plagues to them, and

fires to consume their vitals.*

 

* 1 Cor. xi. 5-10

 

CHAP. XII.]               BOOK OF PROVERBS        229

 

            Let husbands give honour to their wives, and en-

courage them in virtue, by their kindness and appro-

bation. What tender love does Christ shew to those,

whom he is pleased to betrothe to himself in loving-

kindness! So ought husbands to love their wives*.

Ver. 5. The thoughts of the righteous are right; but

the counsels of the wicked are deceit.

As far as we are warranted or concerned to judge

of the character of our neighbours, we must draw our

opinion of them from their words and behaviour; but

we are to form our judgment of ourselves, chiefly by

our thoughts, which are the immediate product of our

hearts; for as a man thinketh in his heart, so is he. The

thoughts of the righteous are right. Evil and foolish

thoughts often rise up in their minds, but they hate

vain thoughts, and will not allow them a lodging-

place. Their love to God produces many delightful

meditations concerning his excellency and grace, and

constant desires to show forth his glory. Their cha-

rity to men excludes ungrounded suspicion and evil

surmises, and in their deliberations about their conduct,

disposes them to consider not only how they may serve

their own interests, but how they may contribute to

the happiness of their neighbours. Should any plan

be suggested to them that appears greatly conducive

to their own advantage, it will be rejected with ab-

horrence, unless it consist with the happiness of those

whom they are constrained, by the command of God

and the love of Christ, to love as themselves.

But a wicked man's pleasure lies in those thoughts,

that feed upon the earthly objects where his fancied

happiness lies, and the schemes which he forms in his

mind are crooked and artful. He must if possible

be gratified in his pursuits, though others should be

 

* Eph. v.
230              EXPOSITION OF THE          [CHAP. XII.

 

rendered unhappy; and because the permit at whose

expense he means to serve himself, will naturally stand

in his way, he contrives to cover his real designs

with the false appearances of honesty and charity, that

he may not be obstructed in their accomplishment.

Ver. 6. The words of the wicked are to lie in wait for

blood: but the mouth of the upright shall deliver them.

There is a ready communication between the tongue

and the heart; when men's counsels are deceit, it may

therefore be expected, that their words will be to lie

in wait for blood.

There are passions in the hearts of wicked men, that

are murder in the sight of God, and have a natural

tendency to mischief and blood; but through the good

providence of the universal Ruler, they are checked by

the terrors of conscience, or the fear of punishment

from men, or some other means, and the world is pre-

vented from becoming a scene of universal outrage.

But some wicked men are so unprincipled, that the

life of their neighbours is of small account with them,

if they can accomplish their own cursed designs. Their

tongues have the subtilty and poison of the serpent in

them, and by their devilish arts, they draw men into

dangers fatal to their reputation, their souls, and their

bodies. "But the mouth of the upright shall deliver

them." Their wise answers preserve themselves, and

their wise counsels preserve others from ruin. Thus

Mephibosheth preserved himself from the snares of

Ziba; and our Lord Jesus Christ often preserved

himself from the well-laid devices of his deceitful

enemies *.

God will severely punish the wicked for their de-

ceitful counsels and their deceitful tongue; for,

 

* Isa. xxxiii. 16
CHAP. XII.]               BOOK OF PROVERBS.       231

 

Ver. 7. The wicked are overthrown, and are not: but

the house of the righteous shall stand.

There is a mighty difference between the evils that

befall the righteous, and those that come upon the

wicked. Evil shall slay the wicked, so that they shall

have no more existence in that world where their hopes

and happiness lay, and their existence in another world

shall be an everlasting curse; but the righteous shall

be established, and their seed with them *.

Ver. 8. A man shall be commended according to his

wisdom; but he that is of a perverse heart shall be de-

spised.

It is not here said, that a man is commended accord-

ing to his wisdom. There are some commended for

their wit, and others for their cunning; some for their

genius, and others for their learning; nay, some are

foolishly commended for what in Solomon's estimation

is nothing but folly. But praise built on a false foun-

dation shall not continue, and wisdom will be found

the only solid basis of a name. God approves of it,

and men shall sooner or later join in its commendation.

John the Baptist did not affect the praise of men,

and yet we find that by the people he was commended

greatly, and even held in respect by the king. The

Pharisees and the Priests procured the esteem of the

people, and yet we find that Pilate saw through their

false pretences, when they delivered up Christ to him;

and through the prevalence of truth, that veneration

which they had engrossed, was in a great measure

transferred to the apostles.

It is a great temptation to men to see wisdom de-

spised, and qualities which have no necessary connexion

with it applauded. The desire of respect is natural to

men, and this prejudises them against that profession

 

*Verse 3. Chap. x. 25, 30.
232            EXPOSITION OF THE       [CHAP. XII.

 

or practice, which makes them forfeit the good opinion

of men. This hindered many from professing the

name of our Saviour*, and others from believing in

him†. But the apostles shewed their wisdom, by

glorying in shame for the name of Christ. They knew

that this shame would end in royal honours‡.

We should frequently think on the day of judgment,

that day which will set the seal on all human charac-

ters. Then will the Lord himself commend the wise,

in the face of the world, and the perverse in heart

shall be a universal abhorring.

Ver. 9. He that is despised, and hath a servant||, is

better than he that honoureth himself, and lacketh bread.

Some people are such bond slaves to the applause

and respect of men, that in order to make others think

them happy, they render themselves miserable. For

the sake of making a figure in the eye of the world,

they live in constant straits and anxieties.

By the inspired moralist, this piece of folly is here

censured ; yet it is still very common, and very mis-

chievous.

When men, through the pride of birth or station,

or some unaccountable vanity of mind, are determined

to live in such splendour as their income cannot sup-

port, the ordinary consequence is, that they run into

debt, defraud their creditors, lose all trust from men,

and expose themselves to the devil, who is too cunning

to let slip the opportunity that thus presents itself, of

tempting them to have recourse to the gaming-table,

that decent substitute for the highway, or should this

resource fail, to the highway itself, as a relief to their

necessities. Starvation, or a jail, or a gibbet, or some-

 

*John xii. 43        †John  v. 44          ‡v. 11, 12

|| Or, is servant to himself.
CHAP. XII.]               BOOK OF PROVERBS.       233

 

thing incomparably worse than all these, closes the

scene.

Oh! how much better and wiser were it to reverence

the providence of God, which fixes the lot of men, and

to accommodate our minds to our circumstances, how-

ever narrow! In this way may we hope to enjoy the

comforts, or at least the necessaries of life with com-

posed minds, and be able to serve the Lord without

distraction. If men should despise us because we

cannot live as men of our rank do, it is not difficult

to determine whether their opinion or our own peace

of mind is to be preferred. Whatever men may say

at present, yet afterwards shall a man be commended

according to his wisdom.

To live above our income, that we may figure in

the world, is to rebel against divine providence, and to

forget him who used to feed on barley bread and fishes,

while employed in, accomplishing the work of human

salvation. Paul travelling on foot, and living on the

wages of a tent-maker, was more respectable than the

pretended successor of his brother apostle with a triple

crown on his head.

Ver. 10. A righteous man regardeth the life of his

beast: but the tender mercies of the wicked are cruel.

How presumptuous are those men who despise their

inferiors, and look on their happiness and comfort as

matters unworthy of their regard! Though kings and

beggars share in the same common nature, they have

less goodness towards their fellow-men, than the righ-

teous have for their beasts. A righteous man's mercy

diffuses itself not only over the most abject of his

neighbours, but even to creatures without reason. He

will not deprive his beast of its food and rest, nor op-

press it with unreasonable toil, nor sport himself with

the misery and pain of those creatures which God hath

subjected to his power. He considers them as servants

234            EXPOSITION OF THE        [CHAP. XII.

 

to be employed for his advantage, but not to be ty-

rannized over. Are they animals good for food? Even

in depriving them of life, he shews his humanity, by

inflicting upon them no unnecessary degree of pain.

But why should such a regard be paid to the lives end

to the comforts of brutes? Because they are susceptible

of pleasure and pain, and not so much our inferiors as

we are inferior to him that made both them and us.

Heathens themselves were sensible of the mercy due

to the animal creation. The Athenians excluded a

man from a place in their government, because he kill-

ed a bird that fled to him for shelter; justly reasoning,

that a man who could exercise cruelty to brutes, could

not be safely trusted with the life or comfort of his

fellow-men.

That God, whose goodness the righteous imitates,

is good to all. In goodness he made and preserves the

beasts. He would not suffer them to be all drowned

in Noah's flood, all he considered them in sparing

Nineveh. There are many laws in the books of Moses

guarding us against wanton oppression; and these laws,

inconsiderable as they may appear to us, are fenced

with promises and threatening. And what is equally

worthy of our regard on this head, God on one occa-

sion opened the month of one of the meet contemptible

beasts, to plead the cause of the dumb creation, and

an angel took its part.

But wicked men are so for from exercising their

compassion to brutes, that they are unfeeling to men;

and when they appear to themselves or to others the

most merciful, their kindness is often cruelty in dis-

guise. When persons give to the poor, and join their

gifts with insult and abuse, this is cruel mercy. When

Pilate ordered Christ to be scourged, with a design to

procure his release, was this mercy? and not rather

injustice and oppression. Such was the mercy of the

CHAP. XII.]       BOOK OF PROVERBS.          235

 

Jewish council to the apostles*, and of the Philippian

magistrates to Paul†.

Ahab's meroy to Benhadad was cruelty in another

sense. He was cruel to himself and to his people, that

he might preserve the reputation of the kings of the

house of Israel. Of the like nature are those foolish

compassions which are sometimes exercised by parents,

and magistrates, and ministers, to the great damage

of those under their inspection, who are encouraged

in vice by the connivance, or the too gentle reproofs

and punishments administered to them. But this kind

of cruel mercy has been too often practised by the

righteous themselves, of which Eli and David are

striking instances.

Let us look to our virtues, and examine them atten-

tively, that vice may not lurk under them undiscover-

ed. We too often applaud ourselves for that which

should rather cause us to mourn.

Ver.11. He that tilleth his land shall be satisfied with

bread: but he that followeth vain persons is void of un-

derstanding.

The business of the husbandman is so honourable,

that it is here used by Solomon to signify every useful

profession. Kings themselves are served by the field,

and the only two universal monarchs practised hus-

bandry.

The Spirit of God here teaches us, that we ought to

have a useful profession, and to follow it with diligence,

minding our own business, and not intermeddling

with affairs in which we have no concern. That we

shall be satisfied with bread,  is the encouragement

held out to pursue such a course as this. Some people

think that they cannot have enough, unless they have

more than the necessaries and decent comforts of life;

 

* Acts v. 41             †Acts xvi. 37.
236            EXPOSITION OF THE          [CHAP. XII.

 

but we are here instructed that bread should satisfy

our desires, unless God is pleased to bestow more upon

us. Having food and raiment, let us be therewith

content. There are few that want these, and yet few

are content.

There are others who think that they will not be

able to live by their business, without over-reaching

their neighbours, by means of those underhand prac-

tices which custom has interwoven with many profes-

sions; but says the wise man, "He that tilleth his

land shall have enough;” and Paul tells us, that he

may have something more to give to him that needeth.

To be satisfied with bread, is a happy temper of

mind, and is commonly the portion of the man of in-

dustry, which not only procures bread, but gives it a

relish unknown to men that are above labour. A din-

ner of green herbs is commonly a sweeter meal to the

labourer, and followed by more refreshing sleep, than

all the luxuries of high life to a man of fortune.

“But he that followeth vain or idle persons, is void

of understanding." The idle man deserves the name

of a fool; nor can he clear himself of it by alleging,

that the love of company, or the example of others, al-

lures him to this course of life. It must be both sin

and folly for a man, whatever reasons he pretends for

it, to indulge himself in a vice by which he endea-

vours to elude the sentence passed upon fallen man,

and breaks so many commandments of God; weakens

the powers of his mind, and destroys the vigour of his

constitution; exposes his mind as a prey to chagrin,

and his soul to the temptations of the devil; wastes

his precious time, and lays himself open to all the mi-

series of a self-procured poverty. In short, all the

creatures in heaven, earth, and hell, proclaim the folly

of the idle man. Let us, therefore, avoid it, as a nur-

sery of vice and misery, and fill up our days with the

 

CHAP. XII.]               BOOK OF PROVERBS.       237

 

useful labours of our calling, and the more important

concerns of our souls.

Ver. 12. The wicked desireth the net of evil men; but

the root of the righteous yieldeth fruit.

The original word, which in the 24th verse of this

chapter is rendered slothful, signifies also deceitfulness,

for slothfulness and deceit often accompany each

ether. Wicked men have more enlarged desires after

earthly things than the righteous, and their hands

soften refuse to labour for necessary things. What,

then, shall they do? Their lusts must be gratified at

the expence of conscience and honesty, and so they

desire the net of evil men, to ensnare others, and drag

their property to themselves, that their portion may be

fat, and their meat plenteous. But a righteous man is

above the temptations that lead men to over-reach

their neighbours, for he has an inward principle of in-

tegrity and contentment, which tends to moderate his

desires, and directs to praise-worthy means for the en-

joyment of them. Thus, by the blessing of God, he

obtains what is needful for himself, and something also

to give to him that needeth.

The life of a slothful man is full of the worst kind

of toils, and is often a scene of guilt and wretchedness;

whilst a good man, besides his happy prospects, en-

joys much pleasure in those earthly things, which to

others are vanity and vexation of spirit.

Ver. 13. The wicked is snared by the transgression of

his lips; but the just shall come out of trouble.

As birds are suddenly seized by the gin, and cannot

work their way out of it, so wicked men are often

ruined unexpectedly and irretrievably, by means of

their ungoverned tongues. Adonijah was spared for

his rebellion, but by one presumptuous petition, he

shewed himself a dangerous man, and brought ven-

geance upon his own head. Nabal, by his insolent

 

238           EXPOSITION OF THE         [CHAP. XII.

 

language, almost destroyed his whole family; and as

the corrupt tongue is set on fire of hell, so burning

coals are its reward*.

A just man may be endangered by his own tongue,

but through the mercy of God he shall be delivered,

as David was, when he had engaged himself too far

with the king of Gath; and Isaac and Abraham, when

they had exposed the chastity of their wives, by their

dissimulation at the court of the Philistines.

Nor will God ordinarily suffer the just to perish

by the tongues of the wicked. Sometimes he has done

it, as in the case of Abimelech the priest; but just men

are not ruined by death itself.

Ver. 14. A man shall be satisfied with good by the

fruit of his mouth; and the recompense of  a man’s hand

shall be rendered unto him.

As a bad tongue is one of the worst, so a good tongue

is one of the best things in the world. By a well-or-

dered tongue, we may be useful in winning souls to

Christ; in teaching the ignorant, strengthening the

weak, and making the mourners to rejoice. By our

tongues we may glorify God, even the Father of our

Lord Jesus Christ, and spread the savour of that name

which is so dear to every Christian.

When men use their tongues in this manner, they

shall be satisfied with good by the fruit of them; for

they obtain the friendship and respect of men, they

enjoy acceptance with God through Christ Jesus, and

the testimony of their conscience, that they have in

some measure answered the end of their being. They

are assured, that every word which proceeds from a

pure heart, is marked down in God's book of remem-

brance.

 

* Psal. cxx.
CHAP. XII.]               BOOK OF PROVERBS.       239

 

David often reflected with pleasure on the restraints

he had imposed on his tongue, or the charitable use

he had made of it as circumstances required*; and at

the last day, our Judge tells us, that by our words we

shall be justified or condemned.

But our words will only prove us to be hypocrites,

if they proceed not from sincere hearts, or are unat-

tended with a suitable behaviour. Those trees will be

cut down that produce no good fruit, though they

should abound with the most beauteous blossoms; and

therefore it is added, that the recompence of a man's

hands shall be rendered unto him.

Let our words, then, be ordered in the fear of God,

and with a view to the account that will be taken of

them, first by our own consciences, and then by our

Judge, who now hearkens and hears every thing that

proceeds from our lips; and our actions must be un-

der the same influence, that we may not condemn our

selves, and be judged out of our own mouths as dis-

sembling hypocrites.

Ver. 15. The way of a fool is right is his own eyes;

but he that hearkeneth unto counsel is wise.

The greater fools are those that have the highest

opinion of their own wisdom. Their self-esteem dis-

poses them to neglect the advice of others, and to pro-

secute their own schemes, however foolish and dan-

gerous, till they meet with fatal disappointments,

which, after all, can hardly open their eyes, clean shut

with pride and vanity.

The wisest men are they who are most sensible of

their need to avail themselves of the wisdom of others;

and most qualified to make a proper use of counsel.

This rule is to be observed, especially in the affairs

of religion, for in none do men discover more folly,

 

*Psal. xxxviii. 13,   cxlii.  6;   cxx. 7.
240             EXPOSITION OF THE [CHAP. XII.

 

and a greater degree of self-confidence. Multitudes

walk under the influence of delusion and error, who,

instead of suffering themselves to be set right, despise

those that are able to give them good advice. Multi-

tudes that make a sound profession of religion, are

strangers to the narrow way that leads to life, and

would yet exclaim against such as would give them,

from scripture, the clearest proofs of the danger of the

mistakes under which they labour, and the insufficiency

of the evidences which they think they can, produce,

of their being in the right way.

We are not, however, to hearken to counsel without

examination, because other men are liable to error as

well as ourselves. Absalom was ruined by giving ear

to treacherous counsel; and Rehoboam lost the greater

part of his kingdom, by preferring the counsel of fools

to that of wise men. In our spiritual concerns, the

only infallible counsellor is he who is made of God

unto us wisdom, to whose word we are carefully to at-

tend, and on whose Spirit and grace we must exercise

a daily and humble dependence*.

It is our wisdom to value the instructions and coun-

sels of ministers of parents and Christian friends, par-

ticularly of experienced and aged saints. But they

must be able to prove the goodness of their advices

by the Scriptures, which are the great and only rule

to direct us to our chief end.

Ver. 16. A fool’s wrath is presently known; but a pru-

dent man covereth shame.

The wise man here uses a very observable word, to

express wrath. He calls it shame, for it is a shame for

a man to suffer his reasons to be tyrannized over by an

unruly passion, which spreads deformity over his coun-

tenance, and hurries him on to expressions and actions

 

* Psa. xxv.  Isa. xix.  6.
CHAP. XII.]         BOOK OF PROVERBS.              241

 

more like those of one confined in bedlam, than one

who is supposed to have the use of his reason. A man

would reckon himself debased, if the form of his body

were changed into that of a wild beast; and is a man

in a condition one whit more respectable, when reason

is trampled under foot, and the government of his

body and his tongue subjected to the spirit of a tiger?

A fool disgraces himself by giving way to the im-

petuous sallies of passion. He discovers his temporary

madness, by his pale countenance, his quivering lips,

and his flashing eyes. His tongue, having thrown

up the reins of reason, pours forth torrents of rage, and

perhaps of oaths and imprecations; thus announcing to

every one that he meets, that he is a fool. It is with

difficulty that his hands are restrained from doing that

which in a short time would become the source of

bitter and unceasing remorse.

"But a prudent man covereth shame." When he

finds his passions beginning to ferment, he does not

give them full scope, but considers whether he does

well to be angry, and how far it is lawful and safe for

him to give way to this turbulent passion. He does

not cover his wrath, that it may have time to work,

and draw the powers of reason into its service, that it

may break forth with more effect on some other oc-

cassion, -but covers it, that he may have time to sup-

press and destroy it, by considering its folly and

wickedness, by meditating on the example and grace

of Christ, and by fervent supplications for the support

and assistance of the Spirit of meekness.

By such means as these the prudent man preserves

own honour, and covers the shame of his neigh-

bour, who is likely to be gained by gentleness and

meekness. Thus the noblest of all victories is gained,

whilst the Christian, subdues, not only his own spirit,

 

242           EXPOSITION OF THE         [CHAP. XII.

 

but the stubborn soul of his adversary, and covers, by

his charity, a multitude of sins.

Ver. 17. He that speaketh truth sheweth forth righ-

teousness; but a false witness deceit.

Men, destitute of a principle of integrity, may be

guilty of much iniquity in witness-bearing, whilst

they flatter themselves that they are speaking nothing

but the truth.

A true and faithful witness will deliver his testimony

fully, clearly, and impartially. He will not only tell

the truth, but all the truth that he knows about the

point in question, as far as it will open up the merits

of the cause. He will use no language that may be

misunderstood by the judges, nor dissemble matters so

as to favour even that cause which he supposes to be

the right one. He will give no unfair representation

of matters, to gratify or serve a good man, or one who

is his best friend; nor will pity constrain him so to

disguise facts as to serve the cause of the poor man, or

him who is in danger of being condemned. If one

should offer him a bribe, he will shake his hands from

holding it, and shut his ears against every attempt

made to bias his mind.

"But a false witness sheweth forth deceit." He

utters falsehood, or turns truth into a lie, by his man-

ner of telling it. Doeg, by a real fact misrepresented,

was the death of eighty-five priests of the Lord; and

they who bore testimony against our Lord, are called

false witnesses, though they repeated our Lord's words

with but little if any variation, because the little dif-

ference in words made a complete change in the sense.

It is necessary for us to consider exactly what we

say, when the character or happiness of others is at

stake, and to be cautious whom we trust, lest by artful

misrepresentations we be persuaded to do injuries to

our neighbours, which we cannot repair.

CHAP. XII.]               BOOK OF PROVERBS.       243

 

Ver. 18. There is that speaketh like the piercings of a

sword; but the tongue of the wise is health.

The slanderer and backbiter, the railer, the flatterer,

the unrighteous witness, and the unreasonable mur-

murer, have tongues which may justly be compared to

sharp swords, by which they wound or destroy the

peace and comfort, the reputation and prosperity, or

the very lives of their neighbours. The seducer to sin

or error, has a sword in his mouth to destroy the souls

of men. But the tongue of the wise has a healing

virtue to cure the wounds inflicted by the wicked

tongue, and other diseases that affect the comfort or

safety of men.

It is not enough to refrain our tongues from evil.

By them we should endeavour to defend the character

of the injured, to pacify those that are offended by the

slanders and revilings of others, to comfort the de-

jected, to instruct the ignorant, to reclaim those that

err, and warn those that are in danger.

For these purposes, we must not only consider what

is fit to be spoken, but when also, and to whom it may

be proper to speak.

Job is an instance of the healing power of the tongue;

his friends, of the bad consequences of misapplying

the most certain and important truths. They were

good men, and their words discovered much zeal for

God, and concern for the welfare of Job, and yet to

that good man they were drawn swords*.

Ver. 19. The lip of truth shall be established for ever;

but a lying tongue is but for a moment.

Let us always remember to speak truth one to an-

other, for if we lose any thing by it, our gain shall

counterbalance the damage. Our credit will be estab-

lished, and we shall enjoy that confidence from men,

 

*Job iv. 3 etc.
244              EXPOSITION OF THE           [CHAP. XII.

 

on which our success and usefulness depend. Truth

is the ornament of the great, and to poor men it is their

stock and livelihood. Some small matter may be gain-

ed by lying, in the meantime, but a great deal more is

lost when men lose their character by it. Our Lord

tells those that had left all for him, that they should

have an hundred-fold more in this world, and in the

world to come life everlasting. It may, on the other

hand, be said of liars, that besides death everlasting,

they shall lose an hundred-fold more in this life, than

they can gain by such unhallowed means. The liar

begins by making falsehood to be taken for truth, and

ends in making truth to be taken for falsehood. Truth

from his mouth is ever suspected, and will not in time

of need serve that man who formerly made lies his

refuge.

Hypocrisy is lying to God, but the fancied advan-

tages of it soon came to an end. The hypocrite's pro-

fession soon withers, or by his behaviour is discredited.

His character is lost, and his hopes perish; but that

profession of the mouth which proceeds from faith and

soundness in the heart, shall always flourish and bear

fruit. Its honours and advantages shall endure for

ever, and if it exposes men to present inconveniences,

they shall be abundantly compensated at the judgment

of the last day*.

Ver. 20. Deceit is in the heart of them that imagine

evil; but to the counsellors of peace is joy.

The more of art and contrivance there is in any sin,

it is so much the more sinful, and exposes men to the

more severe judgment. God has given us the endow-

ments of our minds, as talents with which we are to

occupy till our Master come; but if men hide them in

a napkin, they shall be punished as unprofitable ser-

 

* Matt. x.

CHAP. XII.]               BOOK OF PROVERBS.       245

 

vants; and if they use them for doing mischief, their

punishment shall be still more severe. If the servant

is punished who is careless about his work, he shall be

punished with much greater severity, who employs

his thoughts in contriving, and his hands in executing,

mischief against his fellow-servants.

Such persons have hearts full of deceitfulness, but

their crafty devices shall recoil upon themselves, and

they shall have no solid joy, but disappointment and

disgrace, as the reward of their work. What did their

father the devil gain, by employing his servants to

bring our Saviour to the dust of death? Ruin to his

kingdom. What was the consequence of his shutting

up Paul in a dungeon? The furtherance of the gos-

pel. Haman was rewarded with a gibbet, for erecting

one for Mordecai; for it is the glory of God to force a

tribute of praise to himself, out of the wrath and cun-

ning device of men.

"But to the counsellors of peace is joy." Let us

give praise to God for his everlasting purpose to save

men by Christ Jesus, and for the counsel of peace be-

tween the Father and the Son; and follow the pattern

of the Prince of Peace, by promoting the peace and

happiness of our fellow-creatures. When the wicked

are so busy in sowing discord and mischief, we must

not be careless in seeking peace and pursuing it, for

to the counsellors and promoters of peace is joy. Their

minds are serene, their consciences are full of peace;

they are respected by men, and receive a blessing

from Christ, who says, "Blessed are the peace-makers,

for they shall be called the children of God."

Ver. 21. There shall no evil happen to the just; but

the wicked shall be filled with mischief.

Are not sickness, and persecution, and death, incident

to the just? or must we become Stoic philosophers,

and imagine that there is no evil in pain? Solomon

 

246              EXPOSITION OF THE        [CHAP. XII.

 

did not mean this. But the evils that befall the just

are so inconsiderable, compared with their happiness,

and have their nature so much changed by the grace

of God, that it may well be said, No evil shall happen

to them. These are not the unmeaning flights of a

philosopher who sits in his closet, and when he feels

no inconveniency of any kind, can declaim with great

fluency on the inability of outward accidents to disturb

the repose of a wise man. The primitive Christians

were exposed to every thing that men would call evil,

and yet they would scarcely admit that they merited

the name of evil things to them; because they could

not separate them from the love of God which is in

Christ Jesus, and because they bore no proportion, in

weight or duration, to the glory to be revealed, and

for which they were the means of preparing their

souls.

But whatever may be the present situation of a wicked

man, he shall be filled with misery and mischief. The

calamities of the wicked, even in this world, are very

different from those of God's people, for they are en-

venomed by the consciousness of guilt, unallayed by

the comforts of faith and hope. Those things are

killing to the wicked, which are trials to the righteous;

and the time is speedily approaching, when the un-

godly shall be for ever stripped of those objects which

they looked upon as their portion, and filled with mi-

sery and horror, to the utmost extent of their ca-

pacity*.

How foolish is it to be terrified from righteousness,

by evils not worthy to be named, or allured to sin by

those slight and momentary pleasures, which are not

to be compared with the exceeding and eternal weight

of misery!

 

*2 Thes. i. 9.
CHAP. XII.]      BOOK OF PROVERBS.                 247

 

Ver. 22. Lying lips are abomination to the Lord; but

they that deal truly are his delight.

How terrible a thing is it to be abhorred by the

Lord, whose loving-kindness is better than life, and

his frowns worse than the most miserable death?

What would it avail us to gain the highest advan-

tages, or to insinuate ourselves into the favour of the

mightiest prince, by a method that must provoke the

indignation of Him from whom every man's judgment

must come?

Lying lips are the objects of the Lord's abhorrence,

though man design no evil to others by them; nor will

he excuse a person for lying, even when he intends to

serve the best and most friendly purposes by it. If

God's own favourites should be so unwise as to adopt

this crooked method of serving the gracious providence

of God to them, the Lord will often make them to feel

how abominable their lies are to him, even when he

shews his favour to their souls. Jacob would have got

the blessing without cheating his father, but it may be

questioned whether he should have been cheated by

his second father, had he not by his sin deserved it at

the hand of God.

God's abhorrence of liars appears in the common

course of providence, which generally deprives them

of greater advantages than their lies could ever pro-

duce; but it shall be manifested with awful severity in

the other world, when none that loveth and maketh a

lie shall enter into the celestial city, but all liars shall

have their part with their great pattern the father of

lies, in the lake that burneth with fire and brimstone.

"But they that deal truly are his delight." Why

did not the inspired writer say, they that speak truly?

Because truth in our words is not enough, without

truth in our conversation. There must be in the

Christian, a uniformity of the heart, the tongue, and

 

248               EXPOSITION OF THE       [CHAP. XII.

 

the life. This is that integrity which God requires,

and which he beholds with a pleasant countenance.

How presumptuous are they who think it no great

evil to tell a lie, unless some farther degree of evil is

intended? Is it all one whether we provoke God or

please him? Do liars imagine that God is a liar like

themselves? and will suffer his faithfulness to be

dishonoured, by exempting them from the punishment

found written in his word?

Ver. 28. A prudent man concealeth knowledge; but

the heart of fools proclaimeth foolishness.

A prudent man will certainly publish his know-

ledge, when he finds a proper opportunity of mak-

ing it useful to his fellow-creatures*. But he will

conceal it, when to publish it would only display his

own vanity and folly.

There is a time to be silent, and at that time it is a

piece of prudence to keep our knowledge to ourselves.

Elihu was a better speaker than any of the other

friends of Job, and yet had the good sense to observe

a profound silence, till they who had a better title to

speak had finished all that they had to say. Our

Lord had in him all the treasures of knowledge, and

yet refused to speak before his enemies and judges,

when speaking could be of no use; and did not even

open up all the treasures of his wisdom to his disciples,

when they were not duly prepared for the discovery

of them; and he gives us a very necessary caution

against casting our pearls before swine, or giving our

holy things to dogs†.

But a prudent man will not conceal his knowledge,

as the discoverers of some useful secret in the arts

often do, to feed their pride, or to gratify a malignant

disposition. He lays it up as a good householder lays

 

*Chap. xi. 30          †Mat. vii. 6.
CHAP. XII.]               BOOK OF PROVERBS.       249

 

up provisions in his storehouse, to be produced for use

as occasion requires. "But the heart of fools pro-

claimeth foolishness." The fool's mouth, under the di-

rection of a foolish heart, is the herald of his own dis-

grace. He presumes to speak of those things of which

he has a very imperfect knowledge, and to dictate

to those that are much wiser than himself. He is con-

fident where wise men speak with caution, and pub-

lishes what he actually knows, without a due regard to

times, and persons, and places; and whilst he flatters

himself that he has gained a character for wisdom and

downright honesty, he is generally looked upon as

an impertinent fool. A word spoken in season, how

good is it! but out of season, it is a sign of folly, and

a cause of mischief.

Ver. 24. The hand of the diligent shall bear rule; but

the slothful shall be under tribute.

We must not try to thrust ourselves into places of

power, for an aspiring spirit is more likely to be hum-

bled than exalted. But in the calling wherewith we

are called, let us abide and walk with God; so shall

we obtain that measure of wealth which is the fruit of

industry, and if it so please God, we shall be advanced

to stations of more eminent usefulness and dignity.

The advancement of Joseph and of Mordecai, of Mo-

ses and of David, and of the apostles, are eminent

illustrations of this truth.

They that have the power of advancing others into

public stations, should make choice of men approved

for their industry, as well as other good qualities, for

it is industry that gives life and motion to all the rest.

Solomon advanced Jeroboam because he was an active

man, and Pharaoh would have none but men of activity

set over his cattle, although they had been the brethren

of his favourite.

 

250               EXPOSITION OF THE          [CHAP. XII.

 

"But the slothful shall be under tribute." Like

Issachar, who saw that rest was good, and bowed down

his shoulder to bear, and became a servant to tribute;

by their laziness they expose themselves to want, and

reduce themselves to a slavish dependence on those

who, through the blessing of God on their own dili-

gence or that of their fathers, are in better circum-

stances.

Spiritual sloth weakens men, and exposes them to

the power of their spiritual enemies. We must be

strong, resolute, and active, if we would stand in the

evil day, and escape the tyranny of the rulers of the

darkness of this world*.

Ver. 25. Heaviness in the heart of man maketh it

stoop; but a good word maketh it glad.

There is a necessity that we should be in heaviness,

through manifold temptations; but we must be aware

lest by giving free scope to anxious and melancholy

thoughts, our hearts should sink in us like a stone, and

our souls become altogether unfit to relish the com-

forts, or perform the services of life. Sadness of the

countenance makes the heart better, but despondency

of heart disqualifies men for thanking and praising

God, for serving their generation, and for bearing the

burdens of life. Life itself becomes burdensome, and

is often shortened by excessive grief. There is nothing

that claims our grief so much as sin, and yet there

may be an excess of sorrow for sin, which exposes men

to the devil, and drives them into his arms†.

"But a good word maketh it glad." Expressions of

sympathy and friendship have a powerful virtue to

soothe and allay the sorrows of the mind, and to pre-

vent their dangerous effect‡. Job's complaints would

have been fewer, had his friends shewed him that pity

 

*Eph. vi. 10-18       †2 Cor. ii         ‡Job xvi. 5
CHAP. XII.]               BOOK OF PROVERBS.       251

 

which he expected from them. But no words have

such efficacy far this purpose, as the words of God.

David had perished in the day of his affliction, unless

the law of God had been his delight. His afflictions

were many, his griefs often great; but they never

overwhelmed him, for the statutes of God were his

song in the house of his pilgrimage.

Would you comfort them that are cast down? Study

the doctrines and promises of the Bible; make your-

selves acquainted with the records of the experience of

afflicted saints; and pray for the tongue of the learned,

that you may be enabled to make seasonable applica-

tions from this spiritual dispensary, to the broken in

heart.

Are you grieved in your minds? Remember that

it is sinful and dangerous to brood perpetually over

your sorrows. In order that you may have comfort

restored, retire and read your Bibles, and see that ye

resist not, by the indulgence of unbelief, that Spirit

who is promised as a comforter. In the 14th, 15th,

and 16th chapters of John's Gospel, are contained

those words of Christ, by which he conveyed strong

consolation to his disciples, when sorrow had filled

their hearts, because he was about to leave them.

Can there be greater sorrows on any earthly account,

or are there any griefs too desperate to be relieved by

such consolations?

Ver. 26. The righteous is more excellent than his

neighbour; but the way of the wicked seduceth them.

The wise man does not say that the righteous is

more excellent than the wicked, but gives the un-

righteous man the best designation of which truth will

admit, for after all possible allowances are made on the

side of the unrighteous, the superior excellency of the

righteous man is still unquestionable.

 

252             EXPOSITION OF THE          [CHAP. XII.

 

            The righteous man is possessed with the faith of

Christ, and this faith works by love to God and man.

He is not selfish in his disposition, but makes it his

settled principle of conduct, to glorify God and to do

good to man. He is under the government of inward

principles, that render him steady in his good purposes,

and dispose him, not only to seek for glory, honour,

and immortality, but to perform conscientiously the

duties of his station, and of every relation in which

Providence shall be pleased to place him.

His neighbour may exceed him in many of those

possessions and qualifications which are valued in the

world, but the righteous man is still more excellent in

every thing that is truly valuable. His neighbour

may be able to perform more splendid acts of gene-

rosity, but he wants that charity without which it pro-

fits a man nothing to part with all his goods. He may

possess wit, and the wisdom of the world; but that is

foolishness with God, and can bear no comparison

with that wisdom which is unto salvation. He may

be very rich, but he has no interest in the unsearch-

able riches of Christ. He may be a duke, or a prince

of the blood; but he is not a child of God, nor an heir

of heaven. He may be clothed with purple, and fare

sumptuously every day; but he is not clothed with the

robe of righteousness, nor does he feed on the hidden

manna. He may live in a magnificent palace, but he

has no title to the house not made with hands, and to

the mansions which Christ hath gone to prepare for

his followers. He may be admired by men, but the

righteous man is an eternal excellency in the eyes of

God, and the Lord of hosts is to him a crown of glory,

and a diadem of beauty.

Why then do men despise the righteous, and toil

themselves in the chase of those things that are not

to be compared with the objects that make the righ-

 

CHAP. XII.]               BOOK OF PROVERBS.       253

 

teous so excellent? Because their way seduceth them.

They are seduced by the devil and the world, other-

wise they would not walk in such dangerous paths, and

in their wicked progress their seduction grows upon

them. They are more and more infatuated with the

deceitful charms of the world, and despising the

genuine worth of righteousness, are bewildered and

lost in the pursuit of vanities and lies.

Let us pray for the Spirit of wisdom, that our under-

standings may be enlightened to discern the true na-

ture and the incomparable excellency of righteousness;

for the light of the body is the eye, and the understand-

ing is the light of the soul, and the whole course of our

lives will be directed by it*.

Ver. 27. The slothful man roasteth not that which he

took in hunting; but the substance of a diligent man is

precious.

It is a great happiness for a man to eat of the labour

of his hands, and a great misery for a man to be de-

prived of the fruits of his industry. Disappointment

of hope is a grievous thing, especially when that hope

is the fruit of a man's own labour; end the disappoint-

ment is mingled with bitter reflections on the toils sus-

tained, with a view to the expected advantage. But

no disappointment of this kind is more grievous than

that of the sluggard, to whom labour is a burden which

nothing but necessity can render supportable.

If the slothful man took nothing in hunting, it would

vex him; but to take, and not to roast,—this is alto-

gether intolerable, and must make his heart sick; for

his labour is vain, his hope makes him ashamed, and

Providence fights against him, depriving him of what

he had got, at the very time that he thought himself

sure of enjoying it.

 

*Mat. vi. 20, 21
254          EXPOSITION OF THE                  [CHAP. XII.

 

"But the substance of a diligent man is precious."

His toils sweeten his gains, and he enjoys them with

pleasure and thankfulness. The blessing of the Lord

infuses a sweetness into his substance, so that, (though

little), it affords him more pleasure than the wicked

and indolent can derive from great riches.

The substance of a diligent Christian, though small,

is very precious to him, because it is not the fruit of

his labours only, but of his prayers also, and he dis-

cerns in it the love of his heavenly Father, who, while

he gives him the pardon of his sins, gives him also daily

bread.

Ver. 28. In the way of righteousness is life; and in

the path-way thereof there is no death.

            Solomon knew very well that Zion's travellers must

die, but it is a kind of happy impropriety to call the

death of the righteous by its own name. Christ's death

was truly death, but the death of them that die in the

Lord is only a sleep*, for Christ hath abolished death,

and secured an uninterrupted life to them that believe

in him†.

There is nothing that can subject the righteous man

to the curse of the first, or to the power of the second

death. Nothing can deprive him of that life which is

hid with Christ in God.

What man is he that desireth immortal life? Let

him enter into the new and living way. There let him

walk, and in it he shall find no death‡.

 

*1 Thess. iv. 14         †Job xi. 25, xxvi. 15      ‡Isa. xxxv. 8, 9
CHAP. XIII.]              BOOK OF PROVERBS.       255

 

 

 

CHAPTER XIII.

 

 

Ver. 1. A wise son heareth his father's instruction:

but a scorner heareth not rebuke.

 

The reason why so many will not regard instruction,

and listen to rebuke with meekness, is, that they think

it a disparagement to their good sense. But in what

does man's wisdom lie? Not in being infallible, or in

needing no reproof, but in being sensible that he is

liable to error and sin, and in a humble disposition to

reverence instruction even when administered in the

form of reproof, and enforced by needful correction.

He is an unkind father who never checks the froward

inclinations and behaviour of his children; and he is a

proud and haughty scorner who receives the rebukes

of a father, or of any other wise person, with contempt

and aversion. Eli's sons disregarded the mild admoni-

tions of their father. Their father was punished in

them for his excessive lenity, and they were destroyed

for their stubborn contempt of advice.

If a wise son will regard the instructions and re-

proofs of a father, how much more should we be in

subjection to the Father of spirits! and how fatal is the

stubbornness of those who cry not when he bindeth

them*!

Ver. 2. A man shall eat good by the fruit of his mouth:

but the soul of the transgressors shall eat violence.

Trees are often planted by one man and dressed by

 

*Zeph. iii. 2
256              EXPOSITION OF THE            [CHAP. XIII.

 

another, whilst the fruit of them is eaten by a third.

But the tongue of the righteous is a tree of life, that

yields its most precious fruits to themselves. They en-

joy the comfort, and credit, and gracious acceptance of

their own holy and useful discourse; and these fruits

are produced, not once a year, but every day. But the

tongue of transgressors is like a poisonous tree, that

bears fruit often hurtful to others, but mortal to them-

selves*.

Ver. 3. He that keepeth his mouth keepeth his life;

but he that openeth wide his lips shall have destruction.

We must not only avoid speaking evil, but prudent-

ly beware of speaking good when it would be unseason-

able. A certain philosopher being silent in company,

and asked the reason of it, answered, "I have often

repented of speaking, but never of keeping silence."

Destruction from God, and sometimes from men, is

the punishment of an ungoverned tongue, which in

this respect resembles an untameable monster, that often

destroys its owner. Nabal had almost ruined his whole

family by his intemperate railing at David. The mis-

chief was indeed prevented by the prudent tongue of

Abigail, and yet the remorse of his own mind was one

means of bringing him to his latter end.

Why does the wise man insist so much on this sub-

ject? Because the tongue is a most unruly member,

and yet it is absolutely necessary to bridle it. Who

is the man that desires ruin and misery? Let him give

a loose rein to his tongue. Who is the man that de-

sires peace and happiness? Let him say nothing that

he will repent of having said, ten or a hundred years

hence.

Ver. 4. The soul of the sluggard desireth, and hath

nothing; but the soul of the diligent shall be made fat.

 

*Chap. xii. 14.
CHAP. XIII.]              BOOK OF PROVERBS.       257

 

Laziness has a double tendency to make men miser-

able, for it at the same time affords to the mind abun-

dant opportunity to form boundless desires, and re-

fuses the means of gratifying them. When men in-

dulge an idle disposition, the desires of the mind are

not idle, but enlarge themselves as hell, and grow into

exorbitant wishes, which even the most successful in-

dustry could not satisfy. "But the soul of the diligent

shall be made fat." He enjoys inward happiness, for

his wishes are confined within the bounds of reason,

and the success of his labours is sufficient to satisfy

them.

Spiritual sloth is in like manner attended with po-

verty. There is no man that would not choose to be

eternally happy, but the slothful man will not strive to

enter in at the strait gate, or to walk in the narrow

way. He has one mighty objection against heaven,

that he cannot make sure of it in a morning dream.

But the soul of the diligent Christian prospers, for he

adds one grace to another, and is neither barren nor

unfruitful. His corruptions are subdued, his graces

are lively, his comforts pleasant, his usefulness great,

and he has an abundant entrance into the everlasting

kingdom.

Ver. 5. A righteous man hateth lying; but a wicked

man is loathsome, and cometh to shame.

It is not said that a righteous man never lies. David

lied more than once, and yet he could say with truth

that he abhorred lying. Though he lied to Abimelech

the priest, and to the king of the Philistines, yet his

fixed hatred of sin was an evidence of piety, to which

those can lay no claim who never spoke a lie in their

lives, if their abstinence from this sin was caused by

some other motive than hatred.

A righteous man hates lying in all its forms, because

it is contrary to the nature of God, and an abomination

 

258            EXPOSITION OF THE  [CHAP. XIII.

 

to him. God hates all liars, and therefore a good man

will not suffer such as tell lies to tarry in his sight*,

and if temptation has hurried him into this sin, he

loathes himself, endeavours to repair every injury that

his lie has occasioned, and prays to God to remove far

from him the wicked way of lies.

They that hate lying are valuable members of so-

ciety, and are blessed with that good name which is

better than precious ointment. But wicked men are

loathsome to God, and come to shame. Whatever re-

spectable qualities they may possess, they are destitute

of a principle of truth and honesty. That falsehood

which they sometimes use to serve a turn, is the same

thing in their characters as a dead fly in a box of pre-

cious ointment, which causeth it to send forth a stink-

ing savour. God and men agree in almost nothing

but this, that a liar is detestable to both, and therefore

he must sooner or later come to disgrace.

Ver. 6. Righteousness keepeth him that is upright in the

way; but wickedness overthroweth the sinner.

No wonder that this truth is so often repeated. The

righteous themselves retain not so lively an impression

of it as they ought. In this case Abraham had not

dissembled about his wife, nor had the upright Jacob

had recourse to lying in order to obtain the blessing.

Let us never, to avoid danger, shun the path of duty,

or suffer ourselves to be allured into that of sin, as

though it were the way of rest and safety. What God

hath joined together, let no man put asunder; what God

hath put asunder, let no man attempt to join†.

Ver. 7. There is that maketh himself rich, yet hath

nothing; there is that maketh himself poor, yet hath great

riches.

Some who have nothing affect a splendid way of liv-

 

*Psal. ci. 7          †Chap. xi. 5, 6
CHAP. XIII.]              BOOK OF PROVERBS        259

 

ing, in order that others may believe them to be very

rich. This is to love a lie, and to impose upon society,

by exacting that respect which is commonly given to

the rich, without any just pretensions to it. Such per-

sons naturally run themselves into debts which they

cannot pay, and thus ruin themselves and defraud their

neighbours. They walk contrary to God's providence,

and discover a worldly, proud, and unsatisfied disposi-

tion. They have spiritual riches, sufficient to satisfy

the most enlarged desires, freely offered to them in the

gospel. If they will be rich, why do they not seek

after these true riches, which would fill all their trea-

sures, and make silver and gold to appear as dross?

            There are others who are rich, and conceal their

riches under an appearance of poverty. These are un-

grateful to divine providence, which hath bestowed on

them this talent, not to be hid in a napkin, but to be

laid out in serving God, in the exercises of liberality.

They defraud themselves, and the poor, and God also,

while they sacrilegiously retain in their chests what

should be employed in his service.

Divine providence makes us either rich or poor, and

it is our duty cheerfully to acquiesce in its disposal,

and to suit our appearance and way of life to our cir-

cumstances, which are appointed for us by infinite wis-

dom. If we can make but a poor appearance, let us

remember him that became poor for our sakes, and had

not where to lay his head, while employed in procur-

ing for us the true riches. If we are rich, let us be

rich in good works, and remember that we are stewards,

and must give an account

            These opposite faults, which are in this proverb cen-

sured by the wise man, originate in the same cause,―

an excessive esteem of worldly riches. It is this that

makes poor men pretend to have them, and rich men

conceal them for the purpose of preserving them more

 

 

260              EXPOSITION OF THE            [CHAP. XIII.

 

safely. All men are sensible of the conveniences that

wait upon riches, and the inconveniences that attend

poverty. But we should remember that there are in-

conveniences also that cleave to riches, and that po-

verty, as the wise man teaches, possesses advantages

peculiar to itself.

Ver. 8. The ransom of a man's life are his riches:

but the poor heareth not rebuke.

Our Lord tells us that a rich man shall hardly enter

into the kingdom of God. This saying, if it met with

implicit credit from us, would have a mighty influence

in checking our immoderate desires after riches. Do

we really desire to walk in that way which leads to

life? And would we not rather choose to walk where

there are fewest dangers, than to travel in places infect-

ed with robbers and murderers?

But even in regard to the present life, there are great

inconveniences that frequently attend riches. Rich

men are the persons whose houses are broken into by

thieves, who are attacked by highwaymen, and whose

lives are sometimes brought into danger by false ac-

cusations. They are often meeting with losses of their

property, and sometimes they would be glad to lose it,

if it might ransom their lives, like the ten men that

willingly parted with their treasures to Ishmael the

son of Nethaniah, that he might spare their lives*.

“But the poor heareth not rebuke." Money is

sometimes a defence; but the want of it is a shadow

under which poor men live unnoticed by the plunderers.

A poor man can travel pleasantly in a road beset by

robbers, when he that carries a full purse trembles in

every joint. In public calamities, the poor are often

suffered to escape without a blow or a threatening,

when the riches of others cannot ransom them. When

 

*Jer. xli. 8
CHAP. XIII.]              BOOK OF PROVERBS        261

 

Jerusalem was destroyed by the Chaldeans, the poor

were put into more comfortable circumstances than

they had before experienced since the days of the good

Josiah.

Whatever be the disadvantages of our condition, let

us bear them like Christians, still thankfully observing

its advantages. Neither riches nor poverty have the

power of rendering us either happy or miserable; but,

we are taught, the righteous are truly happy, whilst

misery is the sure portion of the wicked.

Ver. 9. The light  of the righteous rejoiceth; but the

lamp of the wicked shall be put out.

The righteous have the light of comfort within their

souls, the light of God's countenance shining upon

them, and sometimes the light of prosperity in their

outward affairs. Their light waxes clearer and bright-

er, and fills them with increasing joy. Clouds may

sometimes obscure their light, but it cannot he extin-

guished; for the Lord shall be their everlasting light,

and therefore their sun shall go no more down.

The wicked have something that may be veiled light,

but it is not the light of the star which shineth more

and more unto the perfect day, but the light of a lamp,

which would soon expire if it were left to itself, but

is more frequently extinguished before it has time to

consume away*.

In the other world, the righteous shall have no need

of the sun or the moon, because the Lord God and the

Lamb are their light; whilst the wicked shall not have

the benefit of a candle to mitigate the horrors of their

darkness, or a drop of water to cool their scorched

tongue.

Ver. 10. Only by pride cometh contention; but with

the well-advised is wisdom.

 

*Job xviii. 5, 6
262             EXPOSITION OF THE        [CHAP. XIII.

 

Contention is the fruit of anger and injuries, of

drunkenness and covetousness, but it is oftener the fruit

of pride than of any of them. Quarrels seldom, if ever,

happen without pride as one part of their cause, and

they very often proceed from pride alone. Pride and

ambition made the disciples to dispute among them-

selves which should be the greatest. Pride raised the

war in Jephtha's days, between the tribes of Ephraim

and Manasseh, in which so much Israelitish blood was

spilt, that might have been more usefully shed in tak-

ing vengeance upon Israel's enemies. Pride darkens

the mind to one's own faults and the virtues of other,

and on the contrary, represents one's own virtues and

the faults of others in a very false and aggravated light.

It produces contempt of others, and provoking speeches

and insolent behaviour, and by these means is an end-

less spring of contentions and mischiefs. We can

never live in peace unless we subdue our own pride,

and keep ourselves as free as we can from all connec-

tion with proud men.

"But with the well-advised is wisdom." The

proud and contentious are neither well-advised nor

wise, for they despise the advice of others, and are

enemies to their own peace. The humble will not

easily suffer themselves to be drawn into contention.

If they are insolently treated by others, they consider

whether and how far it is lawful and expedient for them

to give place to anger. Injuries done to them are like

sparks falling upon a rock; and they shew themselves

to be truly wise when they will abate of their preten-

sions in point of honour or interest, to preserve peace,

and to keep themselves and others from sin and

trouble.

How wise was Abraham in consenting that Lot

should have his choice of the pasture, though, for a

variety of reasons, Abraham might have claimed the

 

CHAP. XIII.]              BOOK OF PROVERBS.       263

 

right of choosing to himself! But Lot was soon obliged

to flee the pleasant fields he had chosen, and Abraham

had the promise of all the land.

Ver. 11. Wealth gotten by vanity shall be diminished;

but he that gathereth by labour shall increase.

The blessing of God is not in that money which is

gotten by stealing and cheating, or by their polite sub-

stitutes, cards and dice, or by the exercise of profess-

sions prejudicial to the interests and morals of society;

and where the blessing of God does not accompany

riches, they will consume like snow before the sun.

But he that gathereth by useful labour shall increase in

substance, and therefore we must not only be indus-

trious, but show a regard for the public interest in that

calling in which we labour*. It is not enough to let

alone stealing and to work, but we must work that

which is good; so shall we have enough for ourselves,

and something for others.

Ver. 12. Hope deferred maketh the heart sick; but

when the desire cometh, it is a tree of life.

If we would enjoy happiness, we must labour dili-

gently to keep our passions and desires under restraint;

for they produce, when not duly regulated, disappoint-

ment and misery. If we indulge ardent desires, and

confident hopes of obtaining a thing, the hope pro-

duces a borrowed pleasure, for which, if our hopes are

disappointed, we repay a high interest. What stings

did the hopes of Absalom and Adonijah leave in their

minds, when they failed in their attempts to obtain the

kingdom of their father! When the object of hope is

deferred, the heart languishes and pines. When hope

is destroyed, the heart dies outright.

It is cruel to disappoint the just hopes of others. If

we make the eyes of the widow to fail, or keep the

 

*Eph. iv. 28.
264            EXPOSITION OF THE        [CHAP. XIII.

 

poor from their moderate desires, we break that

commandment which forbids murder. We must not

withhold the wages of the hireling, for this reason,

among others, because his heart is set upon it, and

be will be filled with uneasiness if he does not re-

ceive it.

But when the desire cometh, the heart is revived and

gladdened as with the fruits of a tree of life. But this

is not the case if the desire was irregular and unlawful.

Amnon enjoyed no pleasure by the gratification of his

desire after Tamar, which was succeeded by remorse

and vexation. Desires of lawful things, when they are

crowned by enjoyment, impart pleasure to the mind,

but that pleasure is for the most part soon followed by

weariness; and this proverb is verified chiefly in the

righteous, whose desire is only good, and whose en-

joyments far exceed their most sanguine hopes. Bless-

ed are they that hunger and thirst after righteousness,

for they shall be filled with the fruits of the tree of life,

which grows in the midst of the paradise of God; and

they shall hunger and thirst no more, neither shall the

sun light upon them, nor any heat.

Ver. 13. Whoso despiseth the word shall be destroyed;

but he that feareth the commandment shall be rewarded.

In many things we offend all, but we are not all de-

spisers of the word of God. Good men have reason to

lament their manifold breaches of the commandment,

And yet they have a sincere love and esteem for it, ear-

nestly desiring that their ways might be directed to

keep God's statutes.

It was an evidence that Esau despised his birth-

right, when he sold it for a morsel of meat; and men

discover a contempt for the word, when they disregard

its precepts, to gain some advantage, and some indul-

gence for the flesh. A tree may be sound at the heart,

and yet have its branches broken by a strong blast;

 

CHAP. XIII.]              BOOK OF PROVERBS        265

 

but a tree must be rotten which is broken with a gale

of wind. In like manner, a strong temptation may

prevail against a sound and lively Christian; but he is

not sound in God's statutes, who falls before every

temptation.

He that pours contempt upon a single word of God,

however inconsiderable it may appear to him, shall be

destroyed by the vengeance of God; for every jot and

tittle of the law is enforced by the awful authority of

the Lawgiver*. He that despises his authority de-

spises not man but God, and shall have his place a-

mong those to whom it will be said, "Behold, ye de-

spisers, and wonder, and perish." On the contrary, he

who reverences the authority of the Lord, and earnest-

ly endeavours, by the grace of God, to govern his steps,

not by the fashion of the world, or with a view to serve

himself, but according to the will of God, shall be re-

warded with the gracious acceptance of God, and shall

experience all that favour which God through Christ

vouchsafes to such as fear his name†.

Ver. 14. The law of the wise is a fountain of life, to

depart from the snares of death.

Fountains of living waters are highly esteemed in a

desert land; and the holy instructions of a wise man

are equally to be valued in this world, which is a wil-

derness full of pits and snares. These instructions are

agreeable to the word of life, because they are fetched

from it, and may therefore be called a law to us, and a

fountain of life, whereby the soul is refreshed and quick-

ened. There is living virtue in the word of truth,

even when earthen pipes are the channel of its convey-

ance‡.

In this desert land through which we travel, there

 

*Matt. vi. 19        † Isa. lxvi. 2          ‡Chap. x. 11
266             EXPOSITION OF THE [CHAP. XIII.

 

are innumerable snares spread for us by the great ene-

my of souls, who wishes to entrap us for our destruct

tion, like a bird in the snare of the fowler. It is by

the word of God that we must keep ourselves from the

snares of this destroyer*; and the word of God is

seasonably applied to particular circumstances, by a

wise counsellor, by which we are enabled to perceive

these snares, and animated to keep the straight way,

and to guard with resolution against the temptations

that beset us. By the advice of the prudent wife of

Nabal, David was preserved from bloodshed; and by

the instructions of Nathan, he was delivered from a

dangerous snare in which he was already entangled.

We should value the friendship and counsels of a

wise man, as a happy means of promoting our spiritual

life and comfort, and of preserving us from the snares

of death; and endeavour to have our minds furnished,

from the scripture, with that wisdom which will enable

us to perform such important services to others. The

tongue of a righteous man talketh of judgment, be-

cause the law of his God is in his heart†.

Ver. 15. Good understanding giveth favour: but the

way of transgressors is hard.

A good understanding lies not in dry apprehensions

of spiritual things, but appears in that good way where-

in it directs men to walk; for a good understanding

have all they, and they only, who do God's command-

ments. This good understanding giveth favour in the

sight of God and men‡. It is the grace of God that

gives a good understanding to men, and grace is mul-

tiplied to them through the knowledge of God, and of

Jesus our Lord||. God has the hearts of all men in

his hand, and shews his favour to men of good under-

 

*Psal. xvii. 4      †Psal. xxxvii. 30, 31         ‡Prov. iiii. 4   || 2 Pet. i. 2
CHAP. XIII.]              BOOK OF PROVERBS.       267

 

standing, by disposing others to favour them, as far

as it seems proper to his infinite wisdom. He turned

the hearts of the Egyptians to hate his people; but

when the set time was come, he gave them favour in

the sight of these enemies, so that they enriched them

at their own expense. God made Joseph and Daniel

to be favoured in the season of their captivity; and the

primitive Christians, at a time when they were mor-

tally hated by the rulers of the nation. Let us keep

ourselves in the love of God, and the respect of men

will attend us, should it be necessary for us.

"But the way of transgressors is hard." Their

practice is not only offensive to God and grievous to

men, but unhappy to themselves. There are many

present inconveniences that attend sin, so that sinners

have a hell here as well as hereafter. They have restless

minds, and unsatisfied cravings, and uneasy consciences,

to torment them. They draw upon themselves the

frowns of providence and the hatred of men, and

through manifold tribulations they make their way to

everlasting fire.

Let sinners be persuaded to enter into the way of

life. It is a narrow but a pleasant way, and rest is

found in it for the soul*.

Ver. 16. Every prudent man dealeth with knowledge;

but a fool layeth open his folly.

The wise man does not hide his talents in a napkin,

but makes use of his knowledge to direct his choice

and pursuits, and every part of his behaviour in life.

Knowledge buried in the head is like the miser's

money, which he locks up in a chest, and which is of

no use either to himself or others; but the knowledge

that is joined with prudence, beautifies every discourse

and every action. Those, on the contrary, who live at

 

*Mat. vii. 13, 14;  Isa. lv. 7,  Mat. xi. 29.
268                 EXPOSITION OF THE                     [CHAP. XIII.

 

random, are constantly rushing into dangers and mis-

chiefs, and are like an ignorant physician, who cannot

distinguish between poisonous and medicinal herbs,

and may therefore administer a poison instead of a

cure.

Fools might be esteemed half wise, if they had sense

enough to keep their folly to themselves; but they pre-

sume that they are wise, and talk of things of which they

know as little as brute beasts, and meddle with things

quite above their capacity. Thus they discover their

pride and ignorance, whilst they imagine that every

one must think them as wise as they think them-

selves.

Ver. 17. A wicked messenger falleth into mischief: but

A faithful ambassador is health.

Persons under authority, often think that they do

no wrong whilst they execute the commands of their

employer, however unlawful these commands are

but the doers of evil shall fall into mischief, whoever

they are that excite them to it. Those servants of

Nebuchadnezzar, that cast the three children into the

fire by their master's command, were consumed to

death, and none pities them*.

Unfaithful servants of princes, are to be reckoned

among wicked messengers. Such was Hazael, who

indeed obtained his master's throne by his treachery;

but his new dignity led him into crimes, which will

cause his name to be abhorred for ever. Such also

was Haman, whose mischievous designs so signally

recoiled upon himself.

Corrupt ministers are wicked messengers, who fall

into the ditch, and draw others along with them,

to add to their eternal disgrace and torment.

Even common servants who are unfaithful in a little,

 

*2 Kings i.
CHAP. XIII.]              BOOK OF PROVERBS.       269

 

shall fall into mischief, as Paul assures them: He

that doth wrong, shall receive for the wrong done.

But a faithful ambassador is an instrument of pro-

curing advantage and comfort to his master and to him-

self. Such was Mordecai in the king's court; Paul

in the gospel ministry; and Joseph in the house of

Potiphar and Pharaoh.

            Let us undertake no business, but what may be

warrantably executed; and having undertaken it, let

us perform it faithfully as to the Lord.

Ver. I8. Poverty and shame shall be to him that refu-

seth instruction; but he that regardeth reproof shall be

honoured.

A man that follows vicious courses, and will not be

persuaded to abandon them, must be left to himself.

Disgrace and ruin will soon make him feel that which he

would not believe; and then every admonition former-

ly given him, will be like an envenomed dart in his soul,

inflaming his conscience with tormenting remorse.

Persons think it incompatible with their honour to

receive reproof, but the dishonour lies in needing, and

not receiving it. He, on the contrary, who regards it,

and profits by it, shall be honoured as a man adorned

with humility and meekness, and shall be turned from

that course which disgraced him, into that way of life

which is attended with true and solid honour*.

Ver. 19. The desire accomplished is sweet to the soul;

but (or and) it is abomination to fools to depart from

evil.

The deceitful pleasures which fools think they enjoy,

or the gratification of their desires, is a means of har-

dening them in their sinful courses. They find the

life of their hands, and therefore their eyes are shut to

the wretchedness of their state. Their minds are under

 

*2 Sam. xii.
270                  EXPOSITION OF THE        [CHAP. XII.

 

an infatuation, from the influence of the pleasures of

sin, and the god of this world. In consequence of

this, their hearts cleave with obstinacy to those sins

that effectually exclude true happiness.

No satisfaction of desire can give solid and durable

happiness to a vicious man. The pleasures of sense

lie in fancy, rather than enjoyment, which rather ex-

tinguishes than bestows real pleasure, because it de-

stroys the pleasing imaginations that were produced

by hope. For this reason, a bad man cannot possess

real felicity, which cannot be separated from true holi-

ness. His heart is filled with aversion to goodness,

and he abhors the thought of forsaking his beloved

lusts. His desires are so perverse, that the fulfilment

of them cannot satisfy him, but must add to his misery.

Sin poisons every enjoyment, and provokes divine

justice to blast all his hopes, and what he desires shall

utterly decay.

Ver. 20. He that walketh with wise men shall be wise:

but a companion of fools shall be destroyed.

Wisdom is so valuable, that those who know the

worth of it, will take advantage of every opportunity

of improving in it. And the society of wise men is a

valuable means for attaining this. He who converses

with the wise will learn wisdom from their words and

example, which will have a powerful tendency to pro-

duce in him a resemblance to their goodness.

For this reason we ought to make the wise our com-

panions and friends. David would not have a wicked

servant in his house; and though he had learned much

wisdom from God's testimonies, he was yet sensible,

that, in order to preserve and increase his wisdom, it

was necessary to avoid the fellowship of evil-doers,

and to make those men his companions that feared the

Lord.

For the same reasons, we ought to attend the wor-

 

CHAP. XIII.]              BOOK OF PROVERBS.       271

 

shipping assemblies of God's people. Thomas would

have been sooner cured of his unbelief, and recovered

from his despondency, had he been present with the

rest of the apostles when our Lord first appeared to

them. David thought with deeper concern upon his

exclusion from the place where the multitude kept the

holy days, than his banishment from the royal palace.

But a companion of fools shall be corrupted, or de-

stroyed. Bad company has a still stronger influence

than that which is good, because the corruption of hu-

man nature readily complies with it. A healthy man

cannot communicate health to the sick, but a person

infected with the pestilence may communicate the con-

tagion to a thousand. Our Lord safely conversed with

sinners, because he was free from all danger of being

corrupted; and it may on some occasions be our duty

also to mingle with the wicked, that we may use means

for reclaiming them: but in ordinary cases, guilt or

grief is all that a godly man gets by the company of

sinners. Lot chose the neighbourhood of Sodom for

his dwelling, because it afforded pleasant pasture. He

forgot that the Sodomites were impudent sinners, but

he soon found that daily griefs were the best things he

could expect from such wicked neighbours. The grace

of God kept him unstained by their profligacy; but

he was obliged to flee for his life, and to leave his

pleasant possessions and his plenteous flocks behind

him, that he might escape their punishment.

A church that is become obstinate and incurable in

apostacy must be left, for this reason, that we may

avoid her sins and plagues*.

Ver. 21. Evil pursueth sinners: but to the righteous

good shall be repaid.

Mischief is allotted to such as obstinately persevere

 

*Rev. xviii. 4
271                 EXPOSITION OF THE                     [CHAP. XIII.

 

in sin. They perhaps do not feel their misery and

danger, but enjoy the transient pleasures of sin and

the world, and think themselves secure of a long con-

tinued term of prosperity; but Solomon here assures

them, that misery is pursuing them, as the hound

pursues his prey, and will not desist from the chase

till it is destroyed. Sinners may flee away as on eagles’

wings; but vengeance follows them on the wings of

the wind. They may look for safety and deliverance;

but their eyes shall fail, and escape shall perish from

them, and their hope shall be as the giving up of the

ghost*.

If sinners desire to escape, let them flee to the Sa-

viour of sinners, and cut away their transgressions†.

Let them depart from evil, and do good, while their

day of grace continues; for, if they resist the calls of

wisdom, their desolation will come like a whirlwind‡.

"But to the righteous good shall be repaid." Im-

perfect as their goodness is, not a single instance of

it shall lose its reward. What can be less than giving

a cup of water to a thirsty disciple of Christ? yet that

shall be mentioned at the great day, to the praise of

the followers of the Redeemer.

God is so abundant in goodness, that he gave a re-

ward to Nebuchadnezzar and to Jehu, for services done

to him from a principle purely selfish. Much more

will he reward those services that are done from love

to his name||. Even the children, and the more re-

mote descendants of the godly, have often experienced

the overflowing kindness of God to their pious proge-

nitors; for,

Ver. 22. A good man leaveth an inheritance to his

 

*Job xi. 20    †Psal. lviii. 20, 21     ‡Prov. i. 21-32    |Heb. vi. 10.
CHAP. XIII.]         BOOK OF PROVERBS.            273

 

children's children, and the wealth of the sinner is laid

up for the just.

A good man is ever righteous and merciful. He is

blessed, and his children and grand-children are bless-

ed after him. He leaves to them the goodwill of men,

and many precious promises; the influence of his ex-

ample and instructions descends to his posterity, and

they are enriched with substance for his sake. David

left an inheritance to his children for seventeen gene-

rations, and they were not dispossessed of it, till by

intolerable provocations they had extorted punishment

from God.

But is this always true? It is to be remembered that

the proverbs are often to be understood of what gene-

rally happens, though not always. But when this

sentence is not verified, we may conclude that good

men, by the defects of their goodness, have forfeited

this blessing to their children, which was the case with

Eli; or that divine wisdom sees some better method, in

these instances, of testifying that kindness which God

has for them.

It is better to be the son of a poor saint, than of a

great lord, for every believer will acknowledge, that

a single promise in the Bible is far better than a large

estate; and parents that are anxious about the state of

their families after their own death, if they believe the

scriptures, will be more desirous of leaving them an

estate in promises, than in land and money.

But many believe not this truth. They fill their

brains with projects, and their souls are vexed with

anxious cares about obtaining portions to leave to their

children. In these labours they may be successful;

but in the mean time the thoughts of eternity are ba-

nished from their own minds; and when they are inhe-

riting the fruits of their earthly-mindedness, what plea-

sure can it give them, to think that their children are

 

274                 EXPOSITION OF THE                     [CHAP. XIII.

 

rioting in the enjoyment of wealth, and probably lay-

ing up to themselves treasures of vengeance!

But their success in worldly pursuits is very doubt-

ful. Their posterity may fail, or be reduced to poverty;

for the wealth of the sinner is laid up, not for his pos-

terity, but for the just. Riches are still changing

masters, according to the direction of God, who made

the wealth of the Egyptians and Canaanites to come

into the possession of the Israelites, and who still dis-

tributes the gifts of his bounty to them that are good

in his sight*.

Ver. 23. Much food is in the tillage of the poor; but

there is that is destroyed for lack of judgment.

Better is the industrious poor man, than the rich

man who wants discretion and integrity; for though

a man be poor, yet when he improves his little stock

by honest labour, he shall not want, nor in the greater

part of cases shall he need to beg, or to be put into

the poors-roll. There is plenty of food in his tillage

for himself and his family; and having food and rai-

ment, he should be therewith content.

But some are ruined by want of integrity. They

endeavour to increase their wealth by those dishonest

and unhallowed means that bring the curse of God

into their substance, and it melts like the Israelitish

manna before the rising sun.

Others are brought to poverty by indiscretion.

Frugality and economy must be joined with industry.

Our Lord could feed men by miracle, and yet he would

not suffer the fragments to be lost. The seven years

of extraordinary plenty, could not have preserved

Egypt from ruin, had not Joseph laid up the corn

against the years of scarcity.

 

*Job xxvii. 15, 16.
CHAP. XIII.]              BOOK OF PROVERBS.       275

 

Ver. 24. He that spareth his rod hateth his son; but

he that loveth him chasteneth him betimes.

Parents feel those lashes with which they are obliged

sometimes to chastise their children; but they love

them with no true affection, if they are not willing to

endure the smart of them for the good of their children.

There is not a groan of the believer, but is felt at the

heart of Christ; but Christ does not for that reason

spare his correcting rod: "Whom I love, (says he) I re-

buke and chasten."

The foolish fondness of too indulgent parents is ac-

counted by them parental love; but the Spirit of

God calls it hatred. That affection which is prejudi-

cial to the spiritual interests of its objects is love in the

language of men, but hatred in the language of the

Holy Ghost. A parent would be accounted a hater of

his child, were he to suffer him to keep a knife in his

hands till he gave himself a mortal stab; and he de-

serves the same character, who by fond indulgence

suffers his son to bring himself to a gibbet, or to ex-

pose himself to the damnation of hell.

But he who loves his son, chastens him as soon as

he begins to discover that folly which is bound up in

his heart. He will not, indeed, chastise him with

blows, when words are sufficient to answer the end;

but he will administer the rod, when words have small

influence; and imitate the skilful physician, who pre-

scribes medicines, neither too weak, lest the disease

should remain uncured, nor too strong, lest the con-

stitution should prove two weak to bear them.

The early days of childhood are a proper season for

correction, because vice has not then obtained deep

and firm root in the heart. A young bullock may

be tamed, but if you suffer it to grow old in idleness,

you will, sooner break its neck, than break it to the

yoke.

276                 EXPOSITION OF THE                     [CHAP. XIII.

 

Ver. 25. The righteous eateth to the satisfying of his

soul; but the belly of the wicked shall want.

God's blessing gives to a righteous man food and

contentment, but the wicked man wants one or both

of them. The family of Jacob were well fed, when

the Egyptians were almost starved; and Elijah had

food to his satisfaction, when Ahab and his courtiers

were obliged, with anxious hearts, to traverse the coun-

try for a supply of pasture to their cattle.

The righteous man must sometimes live on coarse

fare, when the wicked riot in plenty. But Daniel

was happier in his pulse, than the other servants of

the king of Babylon in the luxuries of the royal table.

The family of Christ, too, enjoyed more pleasure in

their barley-loaves and fishes, than the rulers who de-

spised them in their sumptuous entertainments.

If a righteous man has little, that little is better than

the riches of many wicked. The wicked is often re-

duced to want by his own vices, and the judgment of

God upon him; but if he has much, he still wants the

blessing of God, which alone can sweeten it, and there-

fore in the midst of sufficiency he is in straits.

 

 

 

 

CHAPTER XIV.

 

Ver. 1. Every wise woman buildeth her house; but

the foolish plucketh it down with her hands.

 

Diligence in business is often recommended by So-

lomon, as a means of obtaining riches, or at least a

 

CHAP. XIV]               BOOK OF PROVERBS        277

 

competency; but he here informs us, that the care of

the wife is necessary, as well as the industry of the

husband.

A wise woman is frugal, and saves. She is indus-

trious, and gains. She is religious and charitable,

and brings down a blessing from heaven upon her fa-

mily; for if the houses of Laban and Potiphar were

blessed for the sake of religious servants, a house must

be still more favoured by Providence, for the sake of a

religious mistress.

"But a foolish woman plucketh it down with her

hands." As if it were a small thing in her eye to

suffer it to go to ruin, she uses her own hands to de-

molish it. The idle and careless woman uses one of

her hands, but the extravagant makes use of both, in

this ruinous work. How soon, in such a case, must a

house become a heap of rubbish.

This verse directs men in the choice of wives. A

woman may be rich and beautiful, and yet prove a

plague to her husband and his family, for nothing

is more necessary to ruin a house than a bad wife.

But a wise and virtuous woman is a rich portion to

her husband, though she brings nothing with her.

Her father would give her a portion if he were able;

but let it be remembered, that she is a daughter of the

Lord Almighty, who gives a better portion of graces

and blessings with her, than the wealthiest of earthly

parents can bestow.

Ver. 2. He that walketh in his uprightness feareth the

Lord; but he that is perverse in his ways despiseth him.

Most men pretend to the fear of God, but pretensions

go for nothing when they are confuted by facts. The

scripture lays down plain marks, by which we may

know whether we are really possessed of that truth of

religion, which lies in an affectionate reverence to the

Most High.

 

278                             EXPOSITION OF THE         [CHAP. XIV.

 

The truly religious man, is he that walks in his

uprightness; and the faith that is not attended with

godly sincerity in the heart, and endeavours after uni-

versal obedience in the life, is a dead faith, which gives

no evidence of spiritual life.

The good man not only receives Christ, but walks

in him. He not only enters in at the strait gate, but

continues travelling in the narrow way, till he comes

to the end of his faith and holiness in the heavenly

world.

He walketh in his uprightness, shewing a constant

regard, not only to the common duties of a man and

a Christian, but to those also that are incumbent on

him on account of the particular relations and circum-

stances in which he is placed.

Upright walking is a sure and true evidence of the

fear of the Lord; for that fear consists in a deep im-

pression of the divine excellency and authority, by

which men are disposed to abstain from whatever God

forbids, however pleasing to the flesh it may be, and

to walk before him unto all well pleasing.

Men of corrupt minds and a perverse behaviour,

may speak much to the praise of God, and profess a

high veneration for him, but they are so far from fear-

ing the Lord, that they despise him. Every wilful

sin is a plain proof that they disregard his authority,

and defy his vengeance; insult his patience, and turn

the grace of our Lord Jesus Christ into lasciviousness.

Let stubborn sinners learn from this observation,

the exceeding sinfulness of their perverse conduct. It

contains in it a downright contempt for God, which is

a crime that can scarcely be charged upon devils.

What punishment is sufficient for such as despise the

authority of their Maker, and pour contempt on the

grace of a Saviour? To them it shall be said, "Be-

hold, ye despisers! and wonder, and perish."

 

CHAP. XIV.]              BOOK OF PROVERBS.       279

 

Ver. 3. In the mouth of the foolish is a rod of pride;

but the lips of the wise shall preserve them.

Pride is a root of bitterness, producing a rod of in-

solence and rudeness in the mouth of the foolish. By

this rod they strike and wound their neighbours, who

are better than they, but it proves also a rod of correc-

tion to themselves.

The wise man does not call the instrument of their

punishment a sword, but a rod; meaning probably in

this manner to intimate, that their pride shall be

abased by punishment of an ignominious kind. They

shall not die like heroes, but their punishment shall be

that of slaves and fools, and shall yet prove destruc-

tive to them, for God can arm with vengeance the

meanest instruments. Pharaoh was tormented by flies

and frogs, and Herod was eaten up with despicable

worms.

But the lips of the wise will preserve them from the

rod which is in the mouth of fools, and from that ven-

geance which overtakes the proud. The humility of

their hearts instructs their mouths in the language of

meekness and kindness, and their piety and prudence

preserve their lips from speaking evil*.

Ver. 4. Where no oxen are, the crib is clean; but

much increase is by the strength of the ox.

As the wise man teaches us to be diligent in busi-

ness, so the providence of God encourages us to prac-

tise this virtue. As he hath done so in giving us

other animals to assist us in our labours, so we ought

thankfully to employ them. Where no oxen or other

beasts of husbandry are, there is no food for man or

beast; but there is much increase by their labour.

Oxen and asses testify, as Isaiah speaks, against the

ingratitude of God's people; and here Solomon insinu-

 

*Psal. xxxiv. 12, 13.
280                 EXPOSITION OF THE                     [CHAP. XIV.

 

ates that they bear witness against the laziness of the

sluggard also. If oxen do not employ their strength

for our benefit, the fault is not theirs, but ours.

            If oxen serve us so well, we should not grudge them

that food which they earn by their labour, and which

is necessary for the preservation of their strength. God

would not have the mouth of the ox to be muzzled when

he was treading out the corn. That law was in part,

though not chiefly designed for the benefit of oxen;

for the God who made all things, shows his regard

and bounty to them in his laws, as well as in his pro-

vidence.

We should praise God for his bounty to the irra-

tional creatures, since they not only discover the riches

of the Lord, but perform useful services to us. What

is man, that God should give us the dominion over so

many useful animals, and keep them in subjection to

us, even in our fallen state?

Ver. 5. A faithful witness will not lie: but a false

witness will utter lies.       

In the mouth of two or three witnesses shall every

ward be established; but the witnesses ought to

be men of veracity, otherwise twenty witnesses are no

better than so many ciphers. A faithful witness is one

that will not lie; but a man who has no principle of

honesty, will, on the smallest temptation, utter lies

without scruple.

            Judges, and juries, and elders of the church, must

be cautious what testimonies they receive. Justice re-

quires that no man should suffer in his person or cha-

racter, upon exceptionable grounds. What man can

enjoy security, if liars are to receive credit?

How mean a character is that of a liar! His testi-

mony cannot serve his neighbour, and ought not to

hurt him. In his mouth, even truth is suspected for

a lie.

CHAP. XIV.]              BOOK OF PROVERBS.       281

 

It is unjust and uncharitable to indulge suspicions

against our neighbours, on the report of a liar, or even

of common fame, which is generally a common lie.

Ver. 6. A scorner seeketh wisdom, and findeth it not;

but knowledge is easy unto him that understandeth.

A scorner may seek wisdom, but he never seeks it

with right views, nor does he seek after that wisdom

which best deserves the name. The wisdom of the

prudent is to understand his way, but the scorner seeks

wisdom to gratify a curious fancy, to feed his pride;

and to enable him, by the display of his wit, to make a

figure. But he cannot find it, and the reason is plain:

He has not a due value for the wisdom that comes

from God, and he seeks it not with that earnestness

and humility without which it cannot be found. He

does not resign his understanding to the instructions of

God, nor can his pride suffer him to receive with

meekness the instructions and reproofs that give wis-

dom. The Greeks sought after wisdom, but Christ

crucified was foolishness to them. They were already

too wise to admit of the preaching of the cross, and

scorned a tent-maker who would inform them of new

doctrines, which had never entered into their own

minds, and who would prove them by other methods

than their own favourite ones,—eloquence and reason-

ing.

"But knowledge is easy unto him that under-

standeth." For he knows the inestimable worth of

knowledge, and seeks for it as for silver. Conscious

of his own ignorance, he thankfully improves the

means of knowledge, and daily depends upon Jesus,

the great Teacher, to open his heart for receiving it.

Reproof, as a means of wisdom, is precious to him,

and the knowledge which he already possesses fits him

for making progress in it, for to him that hath shall be

given.

 

282                             EXPOSITION OF THE         [CHAP. XIV.

 

Ver. 7. Go from the presence of a foolish man, when

thou perceivest not in him the lips of knowledge.

We must not willingly enter into the company of

fools, but if, through ignorance of their character, we

happen to do so, we must not stay in it, lest we be

corrupted by their foolish conversation. We are either

like them whose company we frequent, or shall soon

be like them. Evil communications will efface our

impressions of the evil of sin, and corrupt our own

manners. Lukewarm persons, who are perhaps the

least dangerous of bad companions, will, if we take

pleasure in their company, transfuse their lukewarm-

ness into us. Ephraim mixed with the people, and he

soon became a cake not turned.

But when are we to leave the company of a foolish

man? As soon as we perceive that he has not the lips

of knowledge. As trees are known by their fruit, so

men are known by their words and works; but they

are soonest known by their words, which are the most

plentiful and the easiest products of the heart. We

are not to suppose men to be fools without evidence;

but profane or foolish words come from folly in the

heart; for a good man out of the good treasure of his

heart bringeth forth good things, and an evil man out

of his evil treasure, evil things,

Men may think themselves so steady in goodness,

that they are in no danger of being corrupted by evil

communications: but none are so ready to fall as

those that think they stand. Let Peter be a witness,

who on this ground ventured into temptation, and fell

before it. But though we were secure against all dan-

ger to ourselves, our rashness might embolden weaker

Christians to mingle with dangerous society, and so

our practice prove a temptation to those for whom

Christ died.

This commandment of God should strike terror

 

CHAP. XIV.]              BOOK OF PROVERBS.       283

 

into the wicked. God will not allow us to keep com-

pany with them, and is it to be supposed that he will

admit them to his own eternal fellowship? Either

God or they must change, before they can be received

into heaven*.

Ver. 8. The wisdom of the prudent is to understand

his way; but the folly of fools is deceit.

When men are acquainted with every thing but

what they ought to know, they are only notable fools.

If we had hearts large as the sand on the sea-shore,

and filled with a world of things, whilst we remained

ignorant of the way of attaining true happiness, we

should resemble that philosopher who was busied

gazing at the moon, till he fell into the ditch.

We are travellers to another world, and our wisdom

lies in knowing the way that leads to the world of

happiness. There is no way that will bring us to

heaven but Christ; nor is any man wise to salvation

who does not value the knowledge of a crucified Sa-

viour above all other knowledge. We must endeavour

to know the good, and acceptable, and perfect will of

God; to be acquainted with the difficulties of our way,

and how to surmount them; to know the enemies

that may be expected to oppose our progress, and in

what manner to conquer them, and what refreshments

may be met with in the way to animate our spirits in

pursuing our journey.

It is a piece of necessary wisdom also, to acquaint

ourselves with the business and duties of our own par-

ticular callings, that we may discharge them with ho-

nour and success, They are fools who know other

people's business better than their own. Some people,

if you will take their own word for it, could reign

better than the king, and preach better than the minis-

 

*2 Cor. vi. 14.
284                             EXPOSITION OF THE         [CHAP. XIV.

 

ter. They know, in short, how to manage in every

condition but their own. These are the busy-bodies

and meddlers in other men's matters, who in scripture

are condemned, and by their neighbours held in de-

rision.

"But the folly of fools is deceit." That which they

call wit, the scripture calls folly. They mean to de-

ceive others, but they deceive themselves worst by it.

They may trick their neighbours out of their money,

but they cheat themselves out of their souls.

All that wisdom of the serpent that is not recon-

cileable with the harmlessness of the dove, is folly; and

every piece of deceit practised on our fellow-men, is a

dangerous imposition on our own souls.

Ver. 9. Fools make a mock at sin; but among the righ-

teous there is favour.

Foolish men make a sport of their own sins, when

they ought to be humbled to the dust on account of

them. Because they are not presently punished, they

think that punishment shall never come, or, like brute

beasts, they consider not what shall be hereafter. But

if eternal burnings are a serious matter, sin that

kindles them can be no just matter of indifference or

sport.

Fools sport at the sins of others, which is far less

human than to laugh at the fits of a man convulsed

with agony, or the pains of one giving up the ghost.

Sin is the sport of devils only, and those who make it

a jest are devils clothed with flesh. Some of them are

so like their father, that they will tempt men to sin

that they may laugh at them. Such laughter will end

in weeping and howling.

"But among the righteous there is favour." They

have too much good-will to one another, and to all men,

to make a sport at sin. They are affected with the sins

of others, as a man would be if he were brought into

CHAP. XIV.]              BOOK OF PROVERBS.       285

 

a lazar-house. A man of spiritual discernment per-

ceives sin to be the most loathsome and dangerous of

all distempers, and his eye affects his heart with tender

compassion for their misery.

The righteous have a principle of charity, that dis-

poses them to rejoice in the goodness and happiness of

others as their own. Paul scarcely begins an epistle,

without strong expressions of his joy in the prosperity

of his fellow-Christians. This charity completed will

multiply the blessedness of the heavenly state.

Ver. 10. The heart knoweth his own bitterness; and

a stranger doth not intermeddle with his joy.

            The things of a man knoweth no man, but the spirit

of a man that is in him. And a man's own tongue

cannot express the bitterness of the griefs that he often

feels, or the sweetness of the joy he experiences.

We must not be censorious of the griefs of others.

There are some who do not express that grief which we

think they ought to feel for their miscarriages, or the

adversities with which they have met; but they per-

haps grieve more than they appear to do. Sorrow may

fill their hearts when they are alone, though company

spreads cheerfulness over their countenances. God is

the true judge of the measure of our repentance for

sin, or our humiliation of spirit under his afflicting

hand.

This observation should lead us to compassionate the

sorrows of the afflicted. They have inward uneasiness

that we cannot feel. Their griefs are frequently too

strong for them to subdue, and when they would com-

fort themselves against sorrow, their hearts are faint

within them. Job's friends would not have vexed him

so much with their severe censures on his complaints,

had they thoroughly weighed his griefs and calami-

ties*.

 

*Job. vi. 1, 2.
286                             EXPOSITION OF THE         [CHAP. XIV.

 

It is a great comfort to Christians, that our Redeem-

er bore our griefs, and knows our sorrows, and is touch-

ed with the feeling of them. For this reason should

the broken in spirit pour forth all their sorrows at the

throne of grace, and firmly expect from it all needful

succours.

There are joys that equally exceed the knowledge of

a stranger, especially the joys of religion, which an un-

renewed man cannot relish or understand. These are

sometimes unspeakable, and full of glory. Christians

do not now enter into the joy of their Lord, but streams

of joy enter into their souls from the overflowing foun-

tain of pleasures, and refresh their hearts amidst the

sorrows of this wilderness to such a degree, that they

can rejoice greatly in the God of their salvation, at the

very seasons when they are pitied by the world, as of

all men the most miserable.

Sinners cannot understand how all the ways of wis-

dom should be pleasantness and peace, but they should

consider that they want those purified understanding

and affections, without which spiritual joys cannot be

relished. Let them believe the Scripture, and the ex-

perience of all good men. Let them taste and see that

the Lord is good, and that there is no want to them

that fear him. Christians do indeed feel sorrows pe-

culiar to themselves, but these are the seeds of inex-

pressible gladness.

Ver. 11. The house of the wicked shall be overthrown,

but the tabernacle of the upright shall flourish.

The upright man is far happier in the meanest cir-

cumstances, than a transgressor in his greatest prosperi-

ty. Though a wicked man overtop his neighbour as

far as the cedars of the mountain do the creeping shrubs

of the valley, he shall be filled with the strokes of

divine vengeance. Though he dwell in a magnificent

palace, the tempest of indignation shall beat it down;

 

CHAP. XIV.]              BOOK OF PROVERBS.       287

 

but the righteous man, though at present he appear,

like the incarnate Saviour, a tender plant, shall grow

like the cedar in Lebanon; and though his dwelling-

place is a tabernacle, it shall flourish, and prosper, and

grow into a palace. It is far better to dwell in a cot-

tage where the blessing of God rests, and in which is

heard the melody of joy and praise, than in a palace

which lies under the curse of the Lord*.

Ver. 12. There is a way which seemeth right unto a

man, but the end thereof are the ways of death.

The wisdom of the prudent is to understand his way;

and happy is the man who understands it indeed, for

many whose end shall be destruction, think that they

are travelling in the ways of life.

The Jews in Isaiah's time thought their way right,

when they endeavoured to please God by multitudes of

costly services, whilst they were mocking and insulting

the Most High, by attempting to bribe him into a conni-

vance at their injustice and inhumanity. The Jews in

our Lord's time walked in the like paths of self-deceit,

in setting the traditions of the elders on a level with the

commands of God, and. seeking righteousness, not by

faith, but as it were by the works of the law.

Some professing Christians would join their own

works to the righteousness of Christ, as the ground of

their acceptance with God. They stand with one foot

upon a rock, and the other in a quagmire, and must

sink in the mire†. Others, on pretence of seeking

justification by the faith of Christ, are careless about

holiness, and consider not, that the faith which does not

lead men to holiness will never bring them to heaven‡.

There are many who expect to please God by serv-

ing him, not according to the rule of his word, but

according to the inventions and commandments of men,

 

*Prov. iii. 33, Job v. 18        †Gal. v. 4       ‡James ii. 14.

288             EXPOSITION OF THE [CHAP. XIV.

 

and suppose that they are serving him when they are

breaking the second commandment, and provoking the

Lord to jealousy.

Some are so perverse that they think they are doing

God service, whilst they are doing mischief to other

men, and indulging those uncharitable tempers which

God abhors*.

We should always keep our eyes on the end of things,

and learn with certainty what end we are to expect to

our course of life. How terrible will it be for men to

hear themselves condemned by the Judge of the world,

for those actions for which they expected to hear

these pleasant words, "Well done, good and faithful

servant!"

Let us give earnest heed unto the word of God, and

compare our expectations and practice with it. Let

us daily pray that God may lead us in that way of

holiness, in which the wayfaring man, though a fool,

shall not err.

Ver. 15. Even in laughter the heart is sorrowful; and

the end of that mirth is heaviness.            

The joys of this world cannot make a man happy.

They are often false, and they commonly end in hea-

viness.

It is very common for men to put on a face of joy,

whilst the heart pines away with grief. Some put on

the appearance of joy to prevent or remove suspicions

about their behaviour, and endeavour to cover a guilty

conscience with smiles. It would surely be far better

to own their sins, and to seek after the pleasures of

pardon, and then they may rejoice in God through the

atonement. Others, from a pride of appearing happy,

conceal their uncomfortable circumstances and deject-

ed spirits under the appearances of mirth, when they

 

*John xvi. 2.
CHAP. XIV.]              BOOK OF PROVERBS        289

 

ought to acquiesce in the providence of God, and to

seek those pleasures which the world cannot give nor

take away.

There are others still, who laugh when their hearts

are sorrowful, from an ambition of appearing heroes,

who cannot be subdued by misfortunes. They are

like the Stoic philosopher, who, under a severe fit of

the gravel, discovered at once his weakness and his de-

sire of concealing it by these words: "Pain, thou may-

est rack me, but thou shalt not make me confess that

thou art an evil thing." An affected joy under tribu-

lation, is as despicable as the triumphant joy of a be-

liever is glorious.

The end of this, and of all worldly mirth, is for the

most part heaviness. In this valley of tears our joys

are few and weak, and pains tread upon their heels.

Our greatest comforts are avenues to our bitterest ca-

lamities. Heaven is the land of joys, and the only

joys on earth worth the naming, are derived from the

hope of possessing them*.

Ver. 16. The backslider in heart shall be filled with

his own ways; and a good man shall be satisfied from

himself.

A true saint may slip with his feet, but his heart is

ordinarily perfect with the Lord his God. The back-

slider in heart is the lover of sin, who departs, in the

course of his life from God and his laws with purpose

of heart.

Such a man is never filled with sin, but takes so

much pleasure in it, that he revolts more and more,

adding drunkenness to thirst. He shall, however, be

filled with sin, either in this world or the next, when,

he feels its painful consequences, and finds that God

 

*Rom. viii. 18.  v. 2
290              EXPOSITION OF THE            [CHAP. XIV.

 

has marked all his steps, and will not acquit him from

any of his iniquities.

This will be the end of all impenitent sinners, but

chiefly of such as have not only forsaken the law of God,

but also violated their own solemn vows, and after pro-

fessing holiness, turned like the dog to his vomit, and

like the sow that was washed to her wallowing in the

mire.

Apostacy is a horrible affront to the ways of righte-

ousness, and is commonly, though not always, the fore-

runner of final impenitence and despair*.

“But a good man shall be satisfied from himself.

The springs of his satisfaction are in God, and he ab-

hors the thought of glorying, save in the Lord, and in

his cross; and yet it is true that he shall be satisfied

from himself. His pleasure does not lie in comparing

himself with those that are worse than he, but he

proves his own work, and has rejoicing in himself and

not in another. His soul is fitted for relishing true

satisfaction, and filled with that holiness which is the

same thing to the inner man, that health is to the body.

His good works are not the grounds of his confidence,

but through Christ they are accepted of God, and gra-

ciously rewarded. "Say ye to the righteous, It shall be

well with him; for they shall eat the fruit of their do-

ings†.”

Ver. 15. The simple believeth every word, but the pru-

dent man looketh well to his going.

Readiness to believe what people say, being suppos-

ed to proceed from a good temper, is commonly regard-

ed a small fault. But none has ever proved more mis-

chievous to the world.

            Daily experience shews that many have their for-

tunes ruined by giving too easy credit to those knaves

 

*James iii. 14          †Isa. v. 10
CHAP. XIV.]              BOOK OF PROVERBS.       291

 

who will say or swear any thing that serves their own

interests.

History is full of examples of men who have lost

their lives by means of their credulity, amongst whom

were those great men Abner and Amass. Others have

by this means been robbed of their comfort, as was

Jacob for the space of twenty years, though he may

well be excused for believing the mournful tidings of

his son's death, especially when confirmed by so many

plausible circumstances.

Some have been betrayed into the worst of sins, by

believing groundless reports of others, as Saul in the

case of David, and we might almost add, David him-

self in the case of Mephibosheth. The nation of the

Jews was threatened with desolation by the easy tem-

per of Ahasuerus, who believed without examination

the malicious suggestions of the wicked Haman.

Multitudes have been seduced into the most danger-

ous errors and damning sins, by seducers whom they

believed, either from an implicit faith, or from want

of care in searching the oracles of truth.

The whole world was ruined by the simplicity of

Eve, and the easy credit she gave to the serpent.

A prudent man will therefore look well to his goings.

He will not risk his fortune and happiness, his life and

soul, by believing groundless reports, or receiving doc-

trines that are destitute of sufficient proof.

He will not withdraw his love from men; or do them

hurt, because they have the misfortune to become the

butt of slander.

There is nothing in which we are so ready to be de-

ceived as in points of religion, and no errors are so

dangerous as these. A prudent man will therefore call

no man on earth master, but will look upon Christ as

his only Master. The Scriptures he considers as his

only rule, and the Spirit that dictated them as their

 

292               EXPOSITION OF THE           [CHAP. XIV.

 

great interpreter. He searches the Scripture, and seeks

wisdom from God by daily prayer.

As Christ is the only way to the Father, the man

that is spiritually wise enters into his religious course,

and walks in it, depending on this Saviour alone for

acceptance. As there is great danger in stepping aside

from the path of God's commandments, he pays a strict

regard to the least of them*.

"Many deceivers are gone out into the world, and the

old deceiver is still walking about, seeking whom he

may mislead and destroy. The prudent man is there-

fore sober and vigilant. He informs himself of the de-

vices of these enemies of his salvation, and whilst he

guards against them by taking heed to God's word, he

commits himself to the guidance of him who led Joseph

like a flock through the desert, and arrives safely at

that paradise where there is no subtile serpent to

betray.

Ver. 16. A wise man feared and departeth from evil;

but the fool rageth and is confident.

A wise man will foresee apparent or probable dan-

gers, and will guard against them. Nehemiah fore-

saw the danger he was in from the enemies of the Jews,

and used every proper means to prevent their incur-

sions, and this fear was very consistent with courage,

for he scorned to use any mean shift for his own safety.

A wise man trusts in God's mercy; but this truth is

consistent with fear, not with that tormenting fear

which is cast out by faith and love, but with that

reverence of God, and that necessary caution, which

makes persons depart from sin, and to flee from it as

they would from the devil and hell. Noah is an in-

stance of this fear. Paul himself, that noble believer,

who was always triumphing in Christ, lived under the

 

*Mat. v. 19     † Heb xi. 17.
CHAP. XIV.]              BOOK OF PROVERBS.       293

 

influence of this holy temper, and kept his body in sub-

jection, lest when he had preached the gospel to others,

he himself should be a cast away.

A wise man indulges not anxious fears about the

evils that may come at some future period, for he trusts

in the gracious providence of God*. But he trembles

at the word of God, reverencing its precepts, consider-

ing its threatenings with awe, and fearing lest he

should seem to come short of the promised blessings.

This fear is a bridle to the soul, to curb the workings

of the passions, and to restrain it from every appear-

ance of evil.

"But the fool rageth and is confident." Some are so

foolish as to think it a sign of a brave spirit to live su-

perior to all fear, as if it were men's glory to be like

the leviathan, who is made without fear. Fools despise

the threatenings of the Bible. They are filled with

rage at those providences and reprovers which would

check them in their course of sin; but their confidence

is daring presumption, which hurries them on to those

courses that end in despair. They will rush on in sin,

if you should set everlasting burnings before them;

but their haughty spirits will be tamed when they shall

cry to the rocks and mountains to fall on them, and

hide them from the face of the Lamb. The Assyrian

monarch raged against God and his people, and was

confident that God himself could not stop him in his

victorious course; but he soon found a hook in his nose,

and a bridle in his jaws.

Ver. 17. He that is soon angry dealeth foolishly, and

a man of wicked devices is hated.

Rash anger is a fruit and evidence of folly. Be-

cause another man has done me an injury, am I to do

myself a greater, by suffering my passions to domineer

 

*Mat. vi. 25-34.
294              EXPOSITION OF THE            [CHAP. XIV.

 

over my reason, and expose me to the vengeance of

God*? He that is soon angry speaks and does many

foolish things, which may cost him many bitter thoughts

through his whole life†. But a man of wicked de-

vices is far worse than a passionate man, for he har-

bours malice in his breast, and his soul is the habita-

tion of him whom malice makes a devil, though he

was once a glorious angel. Wo unto the man of wick-

ed devices, for he walks in the way of Cain, and is hat-

ed by God and men. Providence may keep him, by

the restraints of fear, from embruing his hands in his

brother's blood; but in his heart he daily commits

murder, and cannot have eternal life abiding in him.

Simeon and Levi procured reproaches from their father

for this evil disposition, when the other tribes were re-

ceiving blessings‡.

Ver. 18. The simple inherit folly, but the prudent are

crowned with knowledge.

Folly is hereditary to men that spring from Adam,

who lost to himself and to his posterity that excellent

wisdom which beautified his soul in the state of inno-

cency.

Folly is like a field that produces nothing but weeds

and poisons, and brings forth in great plenty the grapes

of bitterness. This is the inheritance of the simple who

love simplicity, and will not hearken to the counsels of

wisdom; with these fruits they shall be filled abundant-

ly, but they shall never see the floods and the brooks

of honey and butter.

The prudent have a royal heritage. They shall in-

herit glory, and their knowledge is not only a chain to

their necks, but a diadem of beauty to their heads.

It makes them honourable as kings, and prepares them

for the possession of those celestial glories, compared

 

*Mat. v. 22        †Chap. xii. 26       ‡Gen. xlxix., Chap. xii. 2.
CHAP. XIV.]              BOOK OF PROVERBS.       295

 

with which crowns and sceptres are but yellow dust;

for the wise shall shine as the brightness of the firma-

ment.

The most prosperous sinners are objects of compass

sion to the wise, because they are fools, and the fruit

of folly are their inheritance. But the saint in rags is

to them one of the excellent of the earth, for he is pos-

sessed of those glories that confer inconceivable dignity

on a beggar, whilst an emperor without them is mean

and despicable*.

Ver. 19. The evil bow before the good, and the wicked

at the gates of the righteous.

Bad men follow courses which have a tendency in

their own nature, and by the appointment of God, to

bring them to a state of slavery and dependance. Good

men, through the blessing of God on their virtue and

industry, are often placed in circumstances that enable

them to relieve the wretched and unhappy, so that their

favour is humbly courted by those that once despised

them.

There have been instances in which this proverb

was verified in a very remarkable manner. The

Egyptians bowed down before Joseph, and Moses, and

the Israelites. The proud king of Babylon almost

worshipped the captive Daniel, and Elisha's favour was

solicited by three kings, one or two of whom were

bad men. But it is certain, from experience, that the

reverse sometimes takes place, and good men are made

to bow done before the wicked. It is, however, cer-

tain, that goodness infallibly conducts to honour, and

wickedness to disgrace in the end†.

It is because men believe not the scripture that they

shun religion in those branches of it that are under dis-

repute, or that they make any compliances with the

 

*Psal. xv. 4        †Mal. ix. 1;  Psal. xlxix.14; Rev. ii. 26-27.
296                 EXPOSITION OF THE         [CHAP. XIV.

 

wicked of the world with a view to honour from men.

God is the King of nations, and the great fountain of

honour; and those that honour him he will honour, but

those that despise him shall be lightly esteemed. If

at any time God's people are under a cloud of disgrace,

they have full assurance that it will be soon blown away.

Christ himself was once a servant of rulers, but all

things are now put under his feet; and it is a faithful

saying, If we suffer, we shall also reign with him.

Ver. 20. The poor is hated even of his own neighbour;

but the rich hath many friends.

The poor man's neighbour, in this place, must

signify one that lives in his neighbourhood, or one that

is obliged by the ties of relation to love him. All our

neighbours of the human race have a title to our love,

but those whom Providence has connected with us by

the bonds of vicinity or relation, have a double title to

our regard; and to despise or hate them, or to be indif-

ferent to their happiness, is a very great sin.

Our love to our neighbour deserves not the name,

if it is founded only upon his riches; poverty, or dis-

tress, instead of diminishing, ought to draw it forth into

action. It is base to profess love to persons in the

time of their prosperity, and to be cold to them in the

day of their distress. All men censure Job's friends

for behaving harshly to him at a time when they could

not shew too much tenderness and compassion*.

The rich hath many friends, but little reason to place

much confidence in many of them. They are gene-

rally not friends to himself, but to his coat and his

table. Let him wear rags, and live on bread and

water, and he will find who are his friends.

Let us try our love to our neighbours, for there is

much hypocrisy in men's regard to their fellow-crea-

 

*Job vi. 14.
CHAP. XIV.]              BOOK OF PROVERBS.       297

 

tures, as well as in that respect which they shew to

their Maker. Unfeigned love to Christ cleaves to him,

whether religion be well or ill spoken of; and true love

to our neighbours is the same, whether they are in ad-

verse or prosperous circumstances, excepting that it ap-

pears most when there is most need to discover it.

The poor need not be discouraged because their

friends have forsaken them. It is not true that their

friends have forsaken them, if they have given them no

other reason for it than becoming poor. They were

not friends but dissemblers, and it is no loss to know

their insincerity. They have reason to rejoice that

Christ is the poor man's friend, and that he shews his

friendship most in the season of greatest need*.

The rich man needs not boast of the multitude of his

friends, for many of them are very probably dissemblers,

who want to serve themselves at his expence. A man

need not call himself rich, although he has many

guineas in his pocket, if he has reason to think that

most of them are counterfeits. The friendship of Christ

is necessary for him as well as the poor man, and in

that he may rejoice and triumph at all times. David

was driven from his throne, and multitudes of his

friends became his enemies; but his rejoicing was this,

that he had one sure and all-sufficient Friend†.

Ver. 21. He that despiseth his neighbour sinneth: but

he that hath mercy on the poor, happy is he.

However common it is for men to hate or despise

the poor, it is a great sin, and exposes men to misery.

A man's poverty divests him not of that relation to

ourselves, and to our Maker and our Saviour, which

gives him a title to our love; nor does it weaken the

obligation of that great commandment, which requires

us to love our neighbours as ourselves.

 

*Psal. lxxii. 4, 12-14           †Psal. iii. 3.

298            EXPOSITION OF THE  [CHAP. XIV.

 

We shew our contempt of the poor, not only by

trampling upon them, but by overlooking them, or

by withholding that help for which their distress loudly

calls. The Levite and the Priest that declined the

giving of assistance to the wounded traveller on the

way to Jericho, were notorious breakers of the law of

love, in the judgment of our Lord. The good Sama-

ritan was the only man that performed the duty of a

neighbour.

He is an unhappy man, who is chargeable with this

sin*. "But he that hath mercy on the poor, happy is

he." He needs, and he shall have, that mercy which

he cannot merit†.

If those that do not shew mercy are punished, an

heavy vengeance will fall upon the cruel and mis-

chievous.

 Ver. 22. Do they not err that devise evil? but mercy

and truth shall be to them that devise good.

The doers of evil are abhorred by the Lord, and the

more of deliberation and industry that is found with

sinners, the more severely will they be punished. The

plotters of mischief promise to themselves success in

their plans, and expect great advantage from them‡.

But are they not grossly mistaken? undoubtedly they

are. They shall be baffled by the wisdom and power

of the God whose kingdom ruleth over all. They

may bring their devices to pass, but they shall not be

able by the accomplishment of them to gain their ends.

Instead of doing hurt to the people of God, and dis-

appointing the purposes of the Most High, concern-

ing his own glory, and the happiness of his chosen,

the wrath of man shall praise God, and promote the

salvation of his people; and what remains of the wrath

of God's enemies, beyond what would serve these

 

*Mat. xxv. 42     †Mat. v. 7; xxv. 35     ‡Psal. xii. 4.
CHAP. XIV.]              BOOK OF PROVERBS.       299

 

glorious purposes, shall be restrained. Whatever profit

wicked men propose to themselves, they shall find to

be loss; and if they should triumph in the accomplish-

ment of their devices, a moment will put an end to

their boasting. The builders of Babel expected to

make themselves a glorious name; but they made

themselves a by-word to every generation. The proud

king of Babylon expected to set his throne above the

stars, and to be like the Most High, and with that

view he ravaged the nations, and turned their countries

into deserts: But how is he fallen from heaven! and

great Babylon which he built for the honour of his

majesty, become the dwelling of every loathsome

creature.

If wicked men employ their thoughts to contrive

mischief, and shew so much diligence in the service

of sin, although they have such a miserable reward;

let God's people exercise the same diligence in the

service of righteousness, by seeking out and seizing

opportunities for doing good, and their labour shall

not be in vain in the Lord.

God's servants are oftentimes tempted to weary in

well-doing, because they find they can do little good

to others by their labours, which are frequently at-

tended with much toil, and many disquieting and

anxious thoughts to themselves. But to him that

soweth righteousness shall be a sure reward at last, for

his reward is not in the hands of men, but with the

Lord, and his work is with his God. He cannot, in-

deed, pretend to merit any thing from the Lord, for

he stands in need of mercy. But mercy shall not be

denied to Him; for he is interested in the promises

that are derived from the grace, and secured by the

faithfulness of God. If God so exactly fulfil his

threatenings against the devisers of evil, the Father

of mercies will not be slack to fulfil his words of grace

 

300               EXPOSITION OF THE           [CHAP. XIV.

 

to those whom he has beautified with his own likeness,

and disposed to be faithful in his service*.

Ver. 23. In all labour there is profit; but the talk of

the lips tendeth only to penury.

Some men, if they cannot obtain employment of

an easy or genteel kind, would rather be idle than

descend below their fancied rank, or expose themselves

to the drudgeries of a vulgar profession; and whilst

they are busied in contriving plans for business more

suitable to their taste and spirit, and talking of them,

they waste their time in idleness.

But no useful business is to be despised, for in all la-

bour there is profit, and the lowest professions in life

may be a mean of procuring subsistence to him that is

diligent in it, and to his family.

Men must not, however, expect success in their

labour without the blessing of God; and therefore,

to industry must be added a dependance on God's

providence, a due regard to the service of God, and a

disposition to contribute a proper proportion of the

fruit of their labours to pious and charitable uses;

otherwise God may blast their labours in righteous

judgment, and then no diligence in business can be

a security against want†.

As in religion it is not the man who speaks, but the

man who does, that gives proof of his sincerity‡; so

in earthly business, it is not the man who talks fluently,

and lays down plausible schemes of business, but the

man who labours, and does all his work, that has

reason to expect the blessing of Providence. Those

that wear their working instruments in their tongues,

are always the most useless, and sometimes the most

hurtful members of society. They work not at all,

 

*Eph. vi. 8    †Hag. i. 9; ii. 17; Psal. cxxvii. 1   ‡Mat. vii. 22-28.

 

CHAP. XIV.]        BOOK OF PROVERBS.           301

 

but are busy-bodies in other men's matters; and whilst

they pretend to manage those affairs with which they

have nothing to do, they bring themselves to poverty

by neglecting their own. Like the sons of Jacob,

when their father refused to send Joseph with them,

they spend more time in deliberating about a thing,

than they might have taken to perform it. If they are

professors of religion, their slothfulness causes an offence

against the good ways of the Lord; but with what

justice, is plain from this text.

            Ver. 24.  The crown of the wise is their riches; but

the foolishness of fools is folly.

            Riches are far from being useless in the hands of

a wise man. They place him in an eminent situation,

so that he is like a city set on an hill, and his wisdom

shines and gives light to multitudes around him.

Abraham and Lot could not have afforded us so illus-  

trious proofs of their hospitality, had they been poor

men. Solomon was wise enough to chuse wisdom,

rather than mines of gold and silver; but without

riches his wisdom could not have executed plans of

such advantage to the church of God, nor built a temple

so celebrated in every age. When men have riches,

it will soon be known whether they have wisdom or

not; for wisdom will avail itself of riches, to make

itself evident by the noblest acts.

            But poor saints have no reason to be dissatisfied

with their condition; it requires a greater degree of

wisdom than perhaps they have, to overcome the

temptations of wealth, and to make it a crown to them.

And if their wisdom is despised among foolish men,

yet God is well acquainted and well pleased with

every good disposition of their heart, although they

have not the means of displaying it in acts of goodness.

Many that could never give any thing but a tear and

a prayer to the distressed, shall be classed with Abra-

302        EXPOSITION OF THE            [CHAP. XIV.

 

ham and Lot in the kingdom of God, whilst others

that exercised splendid acts of beneficence, shall be

thrust down to the pit with the uncharitable.

            If good men are spoiled of their wealth, they need

not lament, as if they had lost their crown. For

riches are an ornament of grace to the head of wise

men, even when they are lost. Job's patience in the

loss of every thing, did as much honour to him, as his

extraordinary beneficence whilst he was the richest

man in the East. We honour his memory still more,

when he sewed sackcloth upon his skin, and defiled

his horn in the dust, than at the time when judgment

was his robe and his diadem.  Riches are transitory

possessions; but the crown of the wise is incorruptible,

for the honours of charity and patience are eternal.

            But the foolishness of fools is still folly, when they

are in their best and highest condition. Riches give a

man fair opportunities to serve God and man by his

wisdom; but instead of making a fool wise, they make

him seven times more a fool, and render his folly

visible to the world. If Rehoboam had been in a

lower situation, his folly would have done less mis-

chief in his own time, and might have been forgotten

when his eyes were closed. Men are generally eager

in the pursuit of riches for themselves and their chil-

dren; but if Solomon may be trusted, it is far better

to want them, unless wisdom is first got to manage

them; for they are instruments of good or evil, as men

have, or want wisdom. An Athenian philosopher

used to cry out to his fellow-citizens, O ye Athenians!

why do ye toil yourselves to procure estates for your

children, and yet take no pains to give them that edu-

cation which will teach them to make a right use of

their estates?—When you see drunkards, and debau-

chees, and oppressors, you have reason to pity them

that they ever had the command of a single shilling.

CHAP. XIV.]   BOOK OF PROVERBS.             303

 

            Pray earnestly for wisdom, and leave it to Provi-

dence to determine your outward condition. Wisdom

will make every condition good and pleasant.

            Ver. 25.  A true witness delivereth souls; but a de-

ceitful witness speaketh lies*.

            Some have an aversion to appear as witnesses in a

court of justice, as if swearing were never lawful; but

it is men's duty to bear witness when they have a call

to it; and by bearing witness, God may be glorified,

and the lives and properties of the innocent pre-

served†.

            But we must never lie on any pretence. Neither

the preservation of our own life, nor a regard to the

life of our neighbours, is a sufficient motive to induce

us to dishonour God, by violating the law of truth.

Rahab was approved, not for her dissimulation, but for

her faith and her good works. We may redeem the

life of our brother, in some cases, with our own life,

but a lie is too dear a price for it.

            But a deceitful witness speaketh lies, and these lies

are often swords to destroy the innocent. The liar

breaks not the ninth commandment alone, but fre-

quently the sixth and the eighth also.

            Ministers and professors of religion are God's wit-

nesses, and it is of infinite importance to give faithful

testimony for God.  Whilst they hold forth the word

of life, souls may be edified and saved; but the profes-

sion and preaching of false doctrine, is pernicious to

the everlasting interests of men‡.

            Ver. 26. In the fear of the Lord is strong confidence;

and his children shall have a place of refuge.

            Riches are a crown to the wise, but the fear of the

Lord is incomparably better. The grace of fear is so

 

        *Prov. xii. 17. xiv. 5.     † Prov. xxiv. 11, 12.    ‡ Isa. xliii. 12.

                                    2 Tim ii. 16, 17.

 

304         EXPOSITION OP THE                    [CHAP. XIV.

 

great a point in religion, and so inseparably connected

with every holy disposition, that it is ordinarily used

to denote piety in all its branches. In piety there is

strong confidence, for godly men are safe from every

danger, and know, or may know, that they are safe.

Neither earth nor hell shall be able to destroy them,

for the place of their defence is the munition of rocks.

They are the children of Jehovah, and their almighty

Father is their sun and shield. Death itself shall not

destroy them, but convey them to those mansions that

are made ready by Christ for their reception in their

Father's house.

            By his children, we may understand the children of

them that fear God. Our goodness can merit no-

thing from God for ourselves, far less for our children.

But God is so abundant in goodness and truth, that he

has spoken good, and has often brought it to pass, not

only concerning his people, but also concerning their

seed for many generations*. All men wish to do every

thing that lies in their power for their children; but

death will soon remove us out of the world, and what

will we then do for them or ourselves?  The estates

that are left them, often vanish like snow in the month

of March. The best thing we can do for our children,

is to fear God, and whether we live or die, the word of

God liveth, and his promise abideth for ever.

            They that do not chuse the fear of the Lord, chuse

death and ruin, but,

            Ver. 27. The fear of the Lord is a fountain, of life, to

depart front the snares of death.  

            The fear of the Lord includes in it the faith of

Christ, and they that believe on the Redeemer, have in

them a well of water springing up unto life ever-  

lasting. They enjoy true life, and every thing that

CHAP. XIV.]       BOOK OF PROVERBS.             305

 

can render life happy, and are preserved from those

temptations and sins that are snares and nets to en-

tangle and destroy those that have not the fear of God

before their eyes. The fear of God is attended with

every blessing, and a preservative against all misery.

Happy is the man that feareth the Lord*. We may

say to him as Abigail to David, "Thy soul shall be

bound up in the bundle of life with the Lord thy God;

but thine enemies shall be like stones bound in a sling."

But of those that reject the fear of the Lord, we may

speak in truth what Bildad says, in a very unjust al-

lusion to Job, "He is cast into a net by his own feet,

and he walketh upon a snare†.”

            Ver. 28. In the multitude of people is the king's ho-

nour; but in the want of people is the destructive of the

prince.

            The wise king gives many good instructions to his

brethren in office, and is thereby doing good to us all;

for kings without wisdom are public calamities, but

well-instructed kings, with their long arms, are the

ministers of God for good to millions. In this passage

he directs kings to govern in such a manner as to make

their subjects happy, that they may not be tempted to

leave their country, and retire to a land of greater

liberty, but encouraged to rear up an offspring for the

service of their king and country.

            This instruction is conveyed in a powerful motive to

enforce it, which is, that the glory and safety of a

prince lies in the multitude of his loyal subjects, and

his disgrace and ruin in the want of men attached to

his government, and prepared to venture their lives in

his defence. In the happy days of Solomon, the peo-

ple enjoyed peace and plenty, and the children of

 

  * Psal. cxxviii. 1.  xxxiv. 8, 9, 10.     † Job xviii. 9-10.

306           EXPOSITION OF THE                [CHAP. XIV.

 

Israel and Judah were like the sand of the sea in mul-

titude, eating and drinking, and making merry. In

the miserable reign of Jehoahas, the people of Israel

were made like the dust by threshing, so that he and

his kingdom were on the brink of destruction, when

the God of mercy raised up saviours to prevent their

extirpation.

            It is the glory of the great King of Israel, that his

subjects cannot be numbered for multitude; and the

lovers of his name will contribute their zealous endea-

vours, by their holy conversation and their prayers, to

increase the number of his subjects.

            Ver. 29.  He that is slow to wrath is of great under-

standing; but he that is hasty of spirit exalteth folly.

            Anger is a more ungovernable monster than the le-

viathan, and needs much more than a double bridle

for curbing it; and more is provided by Solomon, who

is constantly repeating his admonitions to us, to be on

our guard against the incursions and ravages of this

fury. Many people are in a gross mistake on this

point, and imagine that meekness is a sign of stupidity,

and an high and outrageous sense of honour an evi-

dence of great spirit; but the inspired philosopher

make it his business to correct our false apprehen-

sions of things, and assures us, that he is the truly

wise man who keeps his passions in subjection to sanc-

tified reason; and that the man who gives way to anger,

upon every provocation, is not only a fool, but so far

gone in folly, that he lifts it up to public view, and

proclaims by his behaviour, that he has given to folly

the throne of his heart.

            Moses was the meekest, and he was for that, as well

as other reasons, the wisest man of his age. Solomon

was in the zenith of his wisdom when he spared those

rebels Abiathar and Adonijah; but he was in his decline

CHAP. XIV.]         BOOK OF PROVERBS.                307

 

when he sought to destroy the man to whom God had

promised a part of his kingdom.

            A philosopher advised Augustus Caesar, when he

felt himself angry, to say nothing till he had taken

time to repeat all the letters of the Greek alphabet.

When we find ourselves provoked, let us check our pas-

sions, till we are able, with greater coolness than

Jonah, to answer that question, "Dost thou well to

be angry?”

            Ver. 30. A sound heart is the life  of the flesh; but

only the rottenness of the bones.

            Most men will allow that religion is the best thing

for the soul. But the body is generally regarded more

than the soul, and they are prejudised against religion,

because it is considered as unfavourable to the interest

and comfort of the outward man. This false apprehen-

sion, Solomon endeavours in many places of this book

to remove. According to his doctrine, holiness is the

health of the soul, and diffuses its influence over the

body; but sin, which is the disease and death of the

soul, is a slow poison also to the body in its present

state.

            A heart purified by the grace of God, and set at li-

berty from corroding and turbulent passions, enjoys

the pleasures of a peaceful conscience, and a sweet joy,

which gives a grace to the countenance, and commu-

nicates health and vigour to the bones. That cheerful

heart which doth good like a medicine, is chiefly the

gift of sacred wisdom; and that benevolence which

inclines us to do good to others, is sure to do good to

ourselves, so that the fruits of charity always begin at

home*.

            “But envy is the rottenness of the bones.” It is a

torment and punishment as well as a sin, so that uncha-

 

                              * Chap. iii. 8.

308             EXPOSITION OF THE                 [CHAP. XIV.

 

ritableness, as well as the virtue opposed to it, begins

at home. The envious man is impoverished by an-

other's riches, and tormented by another man's happi-

ness; and every person that seeks his own happiness,

is endeavouring to make the envious wretch miserable.

A certain author speaks of a woman who was dissected

after her death, and a serpent found in her heart.

But the envious man has a serpent in his heart whilst

he lives, that is constantly tormenting him. He is not

only disfigured by his evil eye, but pines away under a

distemper that consumes his bones, and is a greater

enemy to himself than to any other man. He has a

hell within himself, and is on the road to that hell

which is prepared for the devil and his angels,-

where a place is allotted to him amongst adulterers and

murderers*.

            Envy in the devil was the occasion of our ruin;

envy in the Pharisees brought our Lord to the cross;

envy in ourselves is rottenness to our bones, and dam-

nation to our souls. May the God of love free us from

this baneful passion!

            Ver. 31. He that oppresseth the poor reproacheth his

Maker; but he that honoureth him hath mercy on the

poor.

            To oppress the poor by taking advantage to ourselves

from their poverty, is a monstrous iniquity:  To oppress

them by the refusal of that mercy which they need, is  

a less degree of wickedness, but sufficient to procure

condemnation†.

            He that oppresseth the poor, either by insults and

injuries, or by neglect; reproacheth his Maker, who

made man after his image, and by his providence al-  

lots to men their several stations in life, requiring the

rich and the poor to be useful to one another; the for-

 

            * Gal. v. 20.          † Matt xxv. 42.

CHAP. XIV.]      BOOK OF PROVERBS.              309

 

mer by kindness, the latter either by their labour, or if

they are disabled from work, by their prayers for their

benefactors. Oppression and uncharitableness make

it evident that men revere not the works of creation

and providence, but are atheists either in opinion, or

at least in practice; and that the commandments, and

promises, and threatenings of God, are despised by 

them as idle fancies. What would have hindered the

oppressor. of the poor from joining with the enemies

of Christ, had he lived in Jerusalem near 1800 year

ago?

            Every man that places more confidence in the pro-

mises of God than in the bonds of men, and trusts

more to the living God than to a piece of shining dust;

every man that regards the authority of God in his

precepts, and the providence of God in its administra-

tions, will exercise mercy to the poor, and contribute

to their relief; and if we say that we love God and

hate our brethren, or if we say that we love them, and

yet act as if we hated them, then we are liars, and the

truth is not in us*.

            Ver. 32. The wicked is driven away in his wicked-

ness; but the righteous hath hope in his death.

            All must die;—but there is an immense difference

between the death of the righteous and that of the

wicked. This difference is not always discernible to

observers, but it is real and wide, as the distance be-  

tween heaven and hell. The wicked man is chased

out of the world in which his portion lies and all his

hopes are circumscribed, into a world of unmingled mi-

sery and unchanging despair. He lived in sin and

dies in sin, and his sins lie down with him in the dust,

and afford everlasting nourishment to the warm that

shall never die, and fuel to the fire that shall never

 

                        * Ver. 21.

310          EXPOSITION OF THE              [CHAP. XIV.

 

be quenched. If he should die as quietly as a lamb,

that does not lessen his misery, but only suspends it

a few moments; if he should feed his vain mind

with the hopes of heaven to the last, yet he dies into

hopeless anguish.

            “But the righteous hath hope in his death.” He be-

lieves in Christ, and dies not in his sins*. His death 

is the destruction of sin, that gave him so much trou-

ble in his life. He departs from this world, and from

his own body, but it is to a better country, where he

is absent from the body, and present with the Lord.

His death is full of hope, for he expects to be with

Christ, which is far better for him than the best things

he could hope or wish for on earth. His hopes may be

weak and languishing, but still he has so much hope

in Christ, as to venture his soul in his hands; and if

his faith is mingled with fears, these fears shall vanish

as a thin cloud, and these anxieties, when he is leav-

ing his body, will add to the triumphant joy which he

will feel, when angels swear to convey his soul to the

regions from whence fear and sorrow are for ever ba-

nished. Death is a grim serjeant to the wicked,

sent to arrest them for their crimes; to believers it is

like Joseph's waggons sent to convey his father to his

best-loved son.

            The wicked are unhappy in their lives, for there is

but a step between them and the king of terrors. The

righteous are blessed in their lives, for their salvation

is drawing nearer every day. They are most blessed

in their deaths, for to them to die is Christ. Now they

are saved by hope, then they die in hope, and

through eternity they shall enjoy what they waited for

in hope.

            Ver. 38. Wisdom resteth in the heart of him that hath

 

                         * John viii. 24.

CHAP. XIV.]        BOOK OF PROVERBS.               311

 

understanding; but that which is in the midst of fools is

made known.

            Wisdom does not lie buried in the heart of the wise

man, for his tongue bringeth it forth for the advantage

of others on every proper occasion.  But it is hid in

his heart, like a precious treasure that he wishes to

preserve from those "robbers that would deprive him

of what he values above gold and silver. He does not

make a vain and useless show of his wisdom to draw

the applause of men, for he is not like those philoso-

pliers, falsely so called, who valued the reputation of

wisdom above wisdom itself. He does not pretend to

give instruction to those that are fitted to instruct him-  

self, for he is readier to learn than to teach, except

when he sees a proper call to instruct others; and

he will not make his wisdom cheap, by casting his

pearls before swine, and prostituting his holy things to

dogs.  Nevertheless he is willing and ready to pro-

duce some of his precious stores, when he sees a pro-  

bability of doing good by them to others. He is like

a rich and generous man, that takes no pleasure in

boasting of his wealth, but still keeps something in

readiness to serve his friends.

            But that little sense which fools may have is soon

known, and found to be what it really is, and not

what they fancy it to be. If they know any thing,

they think it useless till others know that they know

it. This folly is wisdom in their own eyes, and there-  

fore they publish it abroad, till all men know by their

own testimony that they are fools. Some people are

so weak as to think that much speaking is a sign of

much sense, and silence a proof of ignorance. But a

wise man is often known by his silence, and a fool by

 

                      * Chap. xv. 3.

312     EXPOSITION OF THE                   [CHAP.     XIV.

 

his multitude of words; whereas, if he could have held

his peace, he might have been taken for a wise man.

            Ver. 34. Righteousness exalted a nation, but sin is a

reproach to any people.

            This proverb is verified in the whole history of the

nation of Israel, and in those promises and threaten-

ing that received their fulfilment in the events which

befel them.

            Some allege, that God dispenses no rewards and

punishments to the nations; but such as are the na-

tive consequences of their behaviour, without any par-

ticular direction of providence, from a regard to their

good or bad conduct; and that the history of the

things that befel Israel as a nation, affords no exam-

ple unto nations that are not under the Mosaic cove-

nant.  But, besides that Providence has affixed pros-

perity or misery to virtue or vice, as their natural con-

sequences, we find God punishing many nations on

account of their sins, by calamities that were not the

native results of their sins. The histories of Genesis,

and Exodus, and Joshua, and the predictions of all the

prophets concerning the heathen nations, might be

quoted in proof of this point and even under the

New Testament, we find prophecies of the miseries

that would cane upon public bodies for their sins*.

            Great is the regard which a righteous God has for

righteousness. The virtue even of heathen nations has

been rewarded with prosperity, and their vices have

brought reproach and ruin on than Righteousness,

such as heathens could practice, made Greece and

Rome to flourish, and exalted them to glory. But the

last of these nations, after it was advanced to the high-

est pitch of worldly grandeur, was soon brought to

extreme misery, and debased to the most wretched

 

            * Matt. xxii. 1.-7.   Rev. viiii. 21.

CHAP. XIV.]     BOOK OF PROVERBS.            313

 

servitude, when corruption and wickedness, in oppo-

sition to the dictates of natural light, was become com-

mon in it. Let us all, therefore, if we love our coun-

try, oppose wickedness to the utmost of our power, for

a remnant of righteous perions may sometimes prove

for a time the pillars of a land*.

            It is the interest of kings to promote righteous-

ness, and to discourage iniquity among their sub-

jects; and this they will do, if they deserve that noble

title.

            Ver. 35. The king's favour is toward a wise servant,

but his wrath is against him that causeth shame.

            Many kings have indeed erred in this point, but

they have frequently been made to see their error, like

Ahasuerus, who nourished in his bosom that serpent

Haman, and overlooked the faithful services of Mor-

decai; but afterwards destroyed him to whom he had

so shamefully given his confidence, and exalted the

preserver of his life.

            Solomon had told us that riches are a crown to the

wise†, but here he tells us that poverty and mean cir-

cumstances will not hinder men from being crowned

by wisdom. A servant that fears the Lord, and ma-  

nages the affairs entrusted to him with prudence and

faithfulness, obtains the favour of his master, although

he be a king.  A foolish servant is a shame to himself

and to his master; and although for a while his folly

and vices may be concealed, yet in the end they

bring down that displeasure upon him which is often

attended with vengeance.

            Some masters may be so ungrateful, as to despise

the best servants, or through prejudice they may be

led to treat them with great injustice; but time will

                       

                        *Isa. i. 9.        † Ver. 24.

VOL. I.

314           EXPOSITION OF THE              [CHAP. XIV.

 

convince them of their mistake, and cause them to

alter their conduct, as we find in the case of David

and Mephibosheth; but if they prove so inhuman and

wicked as to continue enemies to their best friends, let

such servants remember how David was, used by Saul,

and consider whether he was a gainer or a loser by the

persecutions he underwent.

            The great King who reigns over heaven and earth,

will reward faithful servants, who do honour to his

gospel by the proper discharge of the duties of their

stations; for he despises not the lowest services of the

meanest men, but he is a severe Avenger of the wrongs

done by men, to those with whom his providence has

connected them*.

 

 

 

                           CHAPTER XV.

 

Ver. 1. A soft answer turneth away wrath;

                        but grievous words stir up anger.

 

WRATH is a fire that burns unto destruction, and it

is our duty to bring water to quench this fire. A soft

answer to provoking words is like water to a fire. By

gentle language, joined to liberal presents, Jacob paci-

fied the fierce resentments of his brother Esau. He

prayed, to God, and trusted in him for the preserva-

tion of his family, but he did not neglect the proper

 

                        * Col. iii. 22-25.

CHAP. XV.]      BOOK OF PROVERBS.           315

 

means of calming his brother's angry spirit. There  

are some tempers so untractable that they cannot be

pacified, but these are rare, and seem to be under

some powerful influence of the devil, like that of Ju-

dais Iscariot, who was not reclaimed by the kind words

of our Lord from executing his bloody purpose; or

those miscreants that seized on our Saviour, although

to his ordinary gentleness he added his miraculous

power in healing the ear of Malchus.

            But there are some who cast oil upon the flame of

anger, and make it to burn more fiercely by their grie-

vous and provoking words. What can such persons

expect, but to be consumed by their own rashness?

Anger is a short madness, and when two mad persons

are engaged in combat, they both are in danger or

receiving deadly wounds. Let us, therefore, endea-

vour to bridle our passions, and guard ourselves

by the meekness of wisdom from the fierce passions of

other men, lest, by biting and devouring one another,

we be consumed one of another. The fierce words of

the men of Judah and Israel, when they were bring-  

ing back David to his throne, kindled a new war,

which, without active and prudent management in

David and his generals, might have produced fatal

consequences*.

            Ver. 2. The tongue of the wise useth knowledge

aright, but the mouth of fools poureth out foolishness.

            The wise man knows when he ought to be silent,

and when he should speak; and will not cast his pearls

before swine, and give his holy things to dogs. His

words are good, for they are spoken in due season,

and he knows how to address himself hi a proper man-

ner to different persons, according to their tempers and

circumstances. Gideon used very different language

 

                            * Chap. iii. 18.

316                       EXPOSITION OF THE   [CHAP. XV.

 

to the angry Ephraimites, from that which he used to

the men of Succoth and Penuel, otherwise the end of

the Midianitish war had been the beginning of a more

dangerous civil war. But our Lord is the most glo-           

rious instance of the right use of knowledge. The

different answers be made to his friends and enemies,

whether open or disguised, whilst they give proof of

his admirable wisdom, afford us a pattern of prudence,

joined with inflexible integrity. But fools turn the

little wisdom and knowledge they have into folly, by

their way of using it; for the very instruction of fools

is folly.

            Their mouths pour out foolishness, as a fountain

casteth out her streams. They are not masters of

their tongues, but their tongues are masters of them.

Whilst wise men have the fear of God set for a senti-

nel upon the door of their lips, their lips have neither

a door nor a watch, but every thing that is within

comes out; and as their hearts are little worth, their

conversation is empty and vain*.

            Ver. 3. The eyes of Me Lord are in every place, be-

holding the evil and the good.

            The eyes of men can be but in one place, because

themselves are circumscribed in one place. But the

eyes of that God who fills heaven and earth are every

where. Angels are full of eyes before and behind, 

but God is all eye, and darkness and the shadow of

death hideth not from him. He is in heaven by his

glorious presence; and that high and holy place is like

a watch-tower, from whence he espies the evil and the

good.  Evil men flatter themselves that none sees or

knows their wickedness, as if God could not see through

the dark clouds; but be is a witness of what they speak

and do in their bed-chambers, nor does a single thought

 

                    * Chap. xii. 23.  xiii. 16.

CHAP. XV.]         BOOK OF PROVERBS.                 317

 

of their heart escape his notice.  "Beware, Cato looks

on," was a proverb among the Romans; but a greater

than any man on earth is still looking on us, and shall

we do that before the eye of God, which we durst not

be guilty of in the presence of a child? Alas!  how

is the God who sees all things despised and insulted by

the sons of men!  But he will not be mocked; he be-

holds and judges, and will punish the evil-doer.*

            His eyes behold the good also; and this is their

great consolation, when they are overlooked or un-  

gratefully used by men. God knows their integrity,

and beholds with a pleasant countenance their humble

and sincere endeavours to please him, and to do good

to men. Every thought of his name, and every good

word that they speak, is written before him in a book

of remembrance†. He beholds with an eye of pity all

their secret sorrows, and puts their tears in his bottle;

and not a moment does he withdraw his from the

righteous‡.

            Good men need not fear that God will forget any of

his gracious promises. They will be all accomplished

to them in due season; for his eyes run to and fro

through the whole earth, to shew himself strong in

their behalf; and his providence is constantly employ-

ed to glorify his faithfulness, in fulfilling that

word which he hath magnified above or upon all his

name.

            Ver. 4. A wholesome tongue is a tree of life,

but perverseness therein is a breach in the spirit.

            The tongue that administers proper and seasonable

counsels, comforts, and reproofs, is a wholesome

tongue.  Unmerited rebukes, reproaches, unkind

words, and cruel mockings, are perverseness in that

 

                       * Psal. xi. 4 7

            † Mal. iii. 16.                  ‡ Job xxxvi. 7.

318           EXPOSITION OF THE                [CHAP. XV.

 

little member, which boasteth and can really effect

great things. The advantages derived from a healing

tongue are like the fruits of the tree of life,—the erring

are reclaimed, the dejected are comforted, the weak

are animated and invigorated by it. When Job weak

in deep distress, he was very sensible how pleasant

these fruits were which he had no opportunity to taste,

and tells his friends, that if they had been in his situa-

don, he would have strengthened them by his words,

and assuaged their grief by the moving of his lips.

The words of God have a divine virtue for healing the

diseases and the wounds of the spirit. This is the dis-

pensary from which we are to derive healing words for

the broken in spirit*.

            But perverseness in the tongue is a breach in the

spirit. It wounds and pierces, it breaks and bruises,

the heart of him that is reproached by it. Job would

not have exposed himself so much to the censures of

Elihu, if his more aged friends had behaved more

kindly to him. His patient spirit felt most sensibly

the piercing edge of their unjust reproofs. David felt

none of his afflictions more bitterly, than the keen re-  

proaches and insults of his enemies. And our Lord  

Jesus Christ exemplified his unconquerable patience in

bearing the contradictions of sinners, and enduring with

all meekness, though not without afflicting sensibili-

ty, the indignities that were poured upon him†.  When

we are exposed to the scourge of the tongue, let us re-

member that He was tempted like as we are, and imi-

tate his patience, and trust in him for the supplies of

needful grace.

            Ver. 5. A fool despiseth his father's instruction,

but he that regardeth reproof is prudent.

 

            * Prov. xii. 25.    † Psal. xxii. 6, 7.  Isa. l. 7, 8.

CHAP. XV.]       BOOK OF PROVERBS.              319

 

            A father's instruction proceeds from love, and it is

folly and ingratitude to despise it; and yet some chil-

dren are such enemies to themselves, and so unnatural

to their best friends, that they break the spirits of their

affectionate parents, by spurning at those admonitions

that are needful for their own welfare. They are like

froward patients, who are angry at the physician for

giving them medicines which are salutary, but unpalat-

able. In a father's instructions there is authority.

The authority of parents over their children has been

acknowledged by the wildest nations, and is ratified in

that law which was spoken by the mouth, and written

by the finger of God. When they reprove their

children, the authority of God is joined to the authori-

ty of parents, to enforce their admonitions; for they

are expressly required to attempt the reformation of

their children by rebukes and corrections. He that

despises his father's reproofs; despises not only man,

but God. This is folly in the extreme, and he that

was a fool before he received instruction, becomes mad

when be resists it.

            If a fool despises his father's instruction, it is not

to be supposed that he will pay much regard to the

admonitions of other men; but a prudent man will re-

ceive correction, and be thankful for it, not only from

a father, but from any person, though inferior to him-

self in station or wisdom. David suffered himself to

be reclaimed by the wife of Nabal, and Sarah receiv-

ed with meekness the reproofs of a heathen king.

Persons may receive instruction, when it does not

touch their pride, and yet have no solid wisdom; but

he that receives reproof with calmness, and makes use

of it for the correction of his life, gives a sure proof of

his prudence. There are many persons who come to

church, and sit as God's people sit, and appear very  

attentive to the preaching of the word; but if there is

320               EXPOSITION OF THE                [CHAP. XV.

 

any occasion to administer the censures of the church

to them, they are like a horse or mule when their sores

are touched; and the bit and bridle will scarcely hold

them in from coming nigh unto their reprovers.

            Ver. 6. In the house of the righteous is much treasure;

but in the revenues of the wicked is trouble.

            That there is much treasure in the house of some

righteous persons, is certain; but it is equally certain

that some of those who are rich in faith, have no silver

and gold, and can scarcely find daily bread. Solomon

was not ignorant of this, and explains this proverb,  

ver. 16, 17. There is incomparably more of solid

treasure in the little that a righteous man hath, than in

the substance of many wicked. Another explication

of this maxim may be drawn from chap. xiv. 11. iii.

34. The blessing of the Lord is in the house of the

righteous, and that is a more precious treasure than

the gold and diamonds in a thousand mines. The

riches of the wicked, in which they pride themselves,

often consist of paper; and if bonds and charters

make a man rich, the righteous cannot be poor, when

they have bonds upon God himself for every thing

they need, and the charter which shews their sure title

to the everlasting inheritance. The devil robbed Job,

but he could not make him poor, for his chief treasure

lay quite out of the reach of that enemy. Had he

served God, as the devil said, for hire, he had been

poor indeed; but a good conscience, and faith in the

living Redeemer, could not be torn from him as long

as he lived.

            "But in the revenues of the wicked is trouble." When

good men have nothing, they possess all things; when

bad men have much, they are in straits, for their crav-

ing desires are still larger than their possessions, and

whatever they have, they want satisfaction, and are

sill caring, Give, give. They have, besides, a bad

CHAP. XV.]     BOOK OF PROVERBS.            321.

 

conscience, and a drop of that bitter ingredient is suf-

ficient swallow up an ocean of earthly delights.

Do we wish to be rich? let us learn from the Bible

what it it is to be rich, that we may not spend our time

and labour in the pursuit of feathers and vanities.

            Ver. 7.  The lips of the wise disperse knowledge:

but the heart of the foolish doeth not so, (or is not right.)

            The wise man does not boast of his wisdom, or make

a vain parade of his knowledge, but he is far from

grudging the benefit of it to others. He does not be-

have like that foolish man who grudges to the fields

the precious grain, and keeps it shut up in his store-

houses, till it is destroyed by vermin. He scatters the

good seed of knowledge, where there is any probability

that it will do good; and as the husbandman, although

he will not sow upon the rock, will nevertheless com-

mit his seed to that ground where he is not certain of

a good increase, and is not deterred by every cloud

from his work; so the wise man will endeavour to do

good, even to those that may possibly disappoint his

kind intentions, and prove ungrateful for his offices of

love.  He that disperses knowledge wisely, shall not

be disappointed of a harvest of gracious recompences

to himself*.

            But the wicked man cannot disperse knowledge, for

he has not a right heart. There is no good treasure in

his soul to furnish useful instructions to others, but an

evil treasure within, from which he brings forth evil

things. He sows the seed of tares and hemlock, and

shall reap destruction to himself.

            Our tongues are our glory, and should be used for

the glory of God, and for the good of men; and there-  

fore we ought diligently to store our hearts with that

 

                        * Prov. x. 31.

322          EXPOSITION OF THE            [CHAP. XV.

 

wledge and wisdom which will be of infinite ad-

vantage to ourselves, and make us useful to others.

            Ver. 8. The sacrifice of the wicked is an abomination

to the Lord; but the prayer of the upright is his delight.

            Wicked men may abound in the external acts of re-

ligion, as if they intended to compensate the defects of

the inward man, by a double measure of bodily exer-

cise.  By this means they flatter themselves into dan-

gerous and presumptuous hopes of the favour of God,

and sometimes gain a name among the godly, who are

neither qualified nor authorized to search the secrets of

the heart. But God, who cannot be deceived, sees the

insincerity of their hearts, and loathes their most splen-

did and costly services, as so many presumptuous at-

tempts to bribe the great Judge into a connivance at

their wickedness.

            No man would chuse to put himself to a great deal

of trouble to no purpose. But hypocrites not only

lose the benefit of their services, but provoke God's in-

dignation by them. The wicked and their sacrifices are

detestable to him; he counts them a trouble, and will

not long bear with them. How miserable are unrenew-

ed sinners!  Their righteousnesses are abominable and

provoking iniquities; what need have they to disclaim

their own goodness, and seek to win Christ and be

found in him, clothed with his righteousness, and pu-

rified by his Spirit!

            But let not God's people be afraid of this text, al-

though they are often obliged to confess that they are

carnal, sold under sin. They walk in the light, and

have fellowship with God; and the blood of Jesus

Christ, the Son of God, cleanseth them from all sin.

Their prayers are unworthy of divine acceptance, but

through the Beloved they are well pleasing to him.

Whilst the costly services of the wicked are detested

by him, he delights in the meanest services of the up-

CHAP XV.]       BOOK OF PROVERBS.           323

 

right. This was a truth to be believed, whilst the Old

Testament ordinances were yet in force; how much

more are we encouraged to believe this truth, who

have clear revelations of that great High Priest who

is passed into the heavens, and appears in the presence

of God, making intercession for us, and recommending

our weak and imperfect services to his Father! Prayer

is God's delight, and should it not be ours also, who

stand in so much need of the benefit of it? When

God requires from us the severest instances of self-

denial, it is our duty and interest to please God rather

than ourselves; but when he delights in prayer, and

takes pleasure to have his richest favours asked by

needy creatures, shall we not come often to his throne

of grace?  He that commands us to pray, and delights

in the voice of prayer, and hath appointed his Son to

be or advocate, will not turn a deaf ear to the peti-

tions of his suppliants.

            Ver. 9.  The way of the wicked is an abomination

unto Lord; but he loveth him that followeth after

righteousness.

            Wherefore do we offer sacrifices, and God sees not?

Why do we perform the most splendid services, and

meet with contempt, instead of thanks? will the hypo-

crites say. What does the Lord mean by requiring

duties, and yet refusing to accept of them when they

are performed? The fault is in the sinner himself;

his hands are full of blood, or, at least, his heart is pol-

luted with iniquity, and therefore he cannot reasonably

expect acceptance to his most costly oblations*.

            The whole course of the wicked man's life is detest-

ed by God, who is of purer eyes than to behold sin, or

to look upon iniquity. The sinner's principles are

corrupt; his thoughts are evil continually; his words

are all vain, or vile, or hypocritical; his holy things

 

            *Isa. i.
324     EXPOSITION OF THE                 [CHAP. XV.

 

are deeply stained with his pollutions, and he is a

of God when he thinks he is praying or prais-

ing.  Not one of his innumerable iniquities are for-

given for he is without Christ, and has no interest in

the blood of atonement.

            If the very heavens are not clean in God's sight, how

abominable and filthy is the man that drinketh iniquity

like water! and how detestable is the course of his

life to him whose glorious holiness makes the angels to

cover their faces!  Yet, detestable as sinners are to

God, their situation is not hopeless, unless they make

it so by stubbornness in sin and unbelief*.

            Though God hates all sin, even in his own people,

yet rich is his grace, and so prevalent is the inter-

cession of Christ, that he loves his people even in this

world where their righteousness is imperfect, and

their course of life stained with many sins.  At the

best, they are but followers of righteousness. Paul

himself could not say that he had attained, or was al-

ready perfect; but their hungering. and thirstings after

righteousness are sure evidences of the love of God to

them, and presages of that perfection which they shall

attain in due time. Like as a father pitieth his son,

and takes pleasure to see his feeble efforts to please

and serve him; so the Lord delights in every breathing

of desire, and every aim to obey his will which he sees

in his people. Their righteousness towards men, and

faithful discharge of the duty of their stations, is ac-

cepted in his sight, as well as their praises addressed

to himself†.

            Ver. 10. Correction is grievous unto him that forsaketh

the way; and he that hateth reproof shall die.

            When a traveller loses the right way, he is glad of

one at can set him right. When a man is on the

 

            * Ezek. xxxiii. 11.  Isa. lv. 7.         † Psal. xxxvii. 23.

CHAP. XV.]              BOOK OF PROVERBS.           325

 

edge of a concealed pit, he will thank the person that

pulls him back with violence, and tells him of his dan-

ger. But many men are such enemies to their own

souls, that they cannot endure necessary reproofs and

corrections, and would rather be suffered to go to the

place of torment at their ease, than terrified with ap-

prehensions of their danger, whilst there is time to

make a retreat.

            Let such persons consider, that however grievous

correction is, yet hell is much more grievous; and that

however they may get free of the former, there is no

 possibility of getting out of the latter. Who pities

Ahab for his fall at Ramoth-Gilead? He was forewarn-

ed of his danger by Micaiah, but he hated the holy

prophet for telling him the truth. Equally unpitied

shall they be who perish for refusing reproof, and all

the words of instruction which they heard in the day

of grace, shall be like flaming thunderbolts in their

consciences through endless ages.

            Ver. 11. Hell and destruction are before the Lord;

how much more, then, the hearts of the children of men!

            Hast thou seen through the gates of death, or have

the doors of the shadow of death been opened unto

thee? No. The world of spirits is hidden from the

eyes of all living. Many vain disputes have been car-

ried on by men about the place and state of the depart-  

ed.   But this concealed region is open to the eyes of

him with whom we have to do. The outer darkness

of the place of the damned is light before him. He

knows perfectly every thought of his grand adversary,

and is entirely acquainted with every design and every

feeling of all the fiends of darkness. Why then do

wicked men flatter themselves with the hopes of secrecy

in their wicked actions? The most secret principles

of their conduct, the most retired thoughts of their

hearts, are bright as the day to his eyes. At the

326             EXPOSITION OF THE           [CHAP. XV.

 

day of judgment there will be a revelation of the

secrets of all hearts, and then it will appear, that not a

single imagination of the thoughts of the heart was  

secret to him whose eyes are like a flame of fire.

            Wo to them who seek deep to hide their Counsel

from the Lord, and whose work is in the dark*. But

happy are they who labour, that whether present or

absent, they may be accepted of him. He knows their

hearts, he knows all the purposes that their enemies

form against them, and will disappoint the most crafty

devices of those that hate them†. God has saved to

every creature that loathsome spectacle, the heart of

man; but his eye beholds all the deceitfulness and

desperate wickedness of it. How astonishing is the

patience that bears with such vile creatures!  How

wonderful that love which gave his Son to die for them,

and gives his Spirit to sanctify them, and accepts of

their services, though defiled with stains infinitely of-

fensive to the eyes of his glory!

            Ver. 12. A scorner loveth not one that reproveth him;

neither will he go unto the wise.

            Wisdom is necessary in a reprover, lest his reproofs

meet with that cutting reply, Physician, heal thyself;

and much skill is required in dispensing reproofs, that

they may not irritate instead of reforming.

            However wise the reprover is, a scorner will hate

him, at least he will not love him; and as an evidence

of his aversion, he will not go to him, but avoid his

company as if he were an enemy, because he mortifies

his pride; for the scorner is as impatient of rebuke, as

if, like the Pope, he laid claim to infallibility.

            Here is a trial of true wisdom. The seed that sprung

up pleasantly for a time, but withered when the sun

rose in its strength, was an emblem of those hearers,

 

            * Isa. xxix. 5.              † Job v. 12-16. 

CHAP. XV.]         BOOK OF PROVERBS.           327

 

that cannot endure persecution for the gospel; and

how could we endure persecution, if we cannot bear a

friendly admonition, or a needful censure from the pas-

tors of the church!  The Apostle Peter received with

meekness a sharp reproof from Paul, and we find him

afterwards speaking of him in very friendly language*.

David was a king and a prophet, yet he could receive

with thankfulness a reproof from those that were by

many degrees his inferiors†. Some think that he call-

ed one of his sons Nathan, in token of respect to the

prophet of the same name, who reproved him for the

blackest crimes.

            The rebukes of Christ in his word and providence

are fruits of the tenderest love, and the wise will love

him the more on their account, and thank him for the

necessary discipline of the covenant.

            Ver. 13. A merry heart, maketh a cheerful countenance;

but sorrow of the heart the spirit is broken.

            There is so close a connection between the soul and

body, that when the latter is pained, the former feels

its pains; and when the mind is oppressed with grief,

the body cannot enjoy its health and vigour. On the

other side, a healthy body is of great advantage to the

operations of the mind, and the joy of the heart spreads

itself over the countenance. It makes the eyes brisk

and sparkling, and gives a pleasant grace to the aspect

in the eyes of every beholder. If one could paint as

well as Jezebel, he could not make his face so lovely as

it is rendered by the cheerfulness of the spirit.

            Every thing that tends to promote a well-regulated

joy in the mind is valuable, for it serves both soul and

body at once. Meekness and contentment with our lot,

peace and love, afford a continual feast to the mind, and

make us agreeable to others. These virtues are not

 

                     * 2 Peter iii.           † Psal. cxli.

328          EXPOSITION OF THE                [CHAP. XV.

 

to be acquired, in their true excellency, but from God,

for they are fruits of his Spirit, and are the property of

the believer in Christ*.  Christians should remember,

that to rejoice is their duty, their privilege, and an or-

nament to their profession. The world has been too

much tempted by Christians themselves, to think that

there is little pleasure in religion. Why should we not

constantly verify that saying of the wise preacher, "A

man's wisdom maketh his face to shine."

            The effect of sorrow is often dangerous, and some-

times destructive. It blunts the edge of the under-

standing, impairs the memory, destroys the vigour of

the soul, and if too much indulged, may utterly de-

stroy reason, and sink a man into despair. There are

indeed sorrows required by religion, but these have no

danger in them, for they are mingled and attended

with the sweetest pleasures. It is sin and not religion

that makes sorrow needful, and religion forbids sorrow,

even for sin, to be carried to a dangerous height, lest

Satan should thereby gain an advantage; for we are

not ignorant of his devices, and know that some of his

most dreadful temptations are founded on that consti-

tution of body or mind that disposes men to the enter-

tainment of melancholy thoughts.

            The kingdom of God is not a kingdom of darkness,

but of righteousness, and peace, and joy in the Holy

Ghost.

            Ver. 14. The heart of him that hath understanding

seeketh knowledge; but the mouth of fools feedeth on fool-

ishness.

            Here the most intelligent men know but in part, and

they are the wisest men that are most sensible of the im-  

perfection of their wisdom, "I know nothing," said the

wisest of the Greeks, "but that I know nothing;" and

 

                                    * Gal. v. 19.

CHAP. XV.]        BOOK OF PROVERBS.               329

 

the wisest of Christians compares his present attain-

ments to those of a child. Desires of wisdom, discover-

ed in the ardent pursuit of it, are the best evidences we

can give of our wisdom.

            There are many that use the ordinary means of

knowledge, and yet have no true wisdom; but their

fault lies more in the heart than in the head. They

are formal and careless in their endeavours to obtain

knowledge, because they have not a cordial love to the

truth.  They read and hear, but they do not meditate

and pray. If knowledge would drop into their minds

as the dew upon the earth, they would be very glad

of it; but they will not incline their ear unto wisdom,

nor apply their heart to understanding. The truly

wise have a higher esteem of knowledge than of gold

and rubies, and their hearts are deeply engaged in the

search of it. They use the means of knowledge, but

will not be satisfied with the use of them without ob-

taining the end, and therefore they depend upon Christ

as the great teacher, and earnestly plead for the illumi-

nations of his Spirit, to brighten their understandings

with discoveries of the truth, and to furnish them with

that practical wisdom, without which they cannot be

happy. Such seekers of wisdom shall not be disap-

pointed; they shall know God to their joy in this 

world, and in heaven they shall know even as they are

known.

            But the mouth of fools feedeth on foolishness, for they

have no relish for wisdom; they can drink in vain and

frothy discourse from morning till night, as if it were

sweet wine; and when good men meditate by day and

night on the law of God, the vain imagination of fools

supplies them with thoughts suited to their corrupt

minds, in which they delight as much as in their neces-

sary food. God has provided marrow and fatness for

the entertainment of our minds, but these foolish crea-

330          EXPOSITION OF THE              [CHAP. XV.

 

tures rather choose to feed on wind and chaff. Their

mouth poureth out foolishness, and they cannot do bet-

ter, because they neither have, nor desire to have, any

thing better within their hearts, and out of the abun-

dance of the heart the month speaketh.

            Ver. 15. All the days of the afflicted are evil; but he

that is of a merry (or good) heart, hath a continual

feast.

            To him that is afflicted, pity should be shewed from

his friend, for none but those that have experience can

tell what a gloom affliction uses to spread over the

mind, and what unceasing sorrows it produces, when

it is not soothed by the consolations of friendship, or

alleviated by the vigour of the mind. The patientest

of men tells us that his thoughts, disquieted by pain,

and embittered by the unkindness of his friends, turn-

ed night into day, and made the light short because of

darkness*. In distress the night cannot put an end to

the fatigue of the day by the refreshments of sleep, and 

the pleasant light of morning can convey no cheering

influence to the anxious mind.

            But a good and cheerful heart is a continual feast.  

The pleasures of a peaceful conscience and a healthful

sold, are sweeter than those which sensualists enjoy

when they are revelling in all the pleasures that riches

can give. The longest feast that we read of, lasted

only six months†; but it was impossible that the no-

bles of Ahasuerus could be merry all that time.  Feast-

ing continued too long, becomes an insupportable

burden; but the feast of a soul that enjoys well-ground-

ed mirth never ends, and needs not suffer interruption.

The mirth of fools, Solomon tells us, is like the crack-  

ling of thorns under a pot, and therefore it cannot be

the mirth that is meant by him in this place. The joy

 

                        * Job xvii. 12.       † Esth. i.

CHAP. XV.]      BOOK OF PROVERBS.              331

 

of the Lord is the strength and life of the heart. When

affliction makes a man to abhor dainty meat, the joys

of God's salvation feed the soul as with marrow and

with fatness. Paul was exposed to constant sufferings,

and could safely protest that he died daily; yet every

day he enjoyed those pleasures that were better than

wine. The days of affliction could not suspend his

happiness, for he was exceeding joyful in all his tribu-

lations, and gloried in his infirmities, and sung praises

in dungeons, and gave thanks to God, who always

made him to triumph in Christ. This continual feast,

which lost not its relish in the days of evil, was not pe-

culiar to apostles. The first believers in Christ were

so lively in the exercise of faith and hope, that the

days of affliction were in general good and happy days

to them*. How valuable is religion! what fools are

they that seek or expect happiness without it! and

how much are religious persons to be blamed, when

they are sad from day to day, as if they were not the

King's children, or their Father were unkind to them!

The question that Eliphaz puts to Job without suiffi-

cient reason, may pierce into their consciences, "Are

the consolations of God small with thee†?"

            Religion is the soul of joy, it can cheer the afflicted,

and will not suffer the poor to be unhappy.

            Ver. 16. Better is little with the fear of the Lord,

than great treasure, and trouble therewith.

            It is the blessing of God that makes any thing plea-

sant and satisfying.  It is sufficient alone to make the

beggar rich, and without it the man is poor who calls

whole counties his own. And his blessing is upon his

own people, and upon their basket and store, whilst the

wicked and all they have are under his curse. It is

God that gives both food and gladness, and without

 

            * Heb. x. 34,  1 Pet. i. 5, 6.               † Job xv. 11.

332               EXPOSITION OF THE            [CHAP. XV.

 

gladness, what good can our food do to us? and this

gladness is ordinarily given to him that is good in his

sight; but to the sinner he giveth travel; to gather

and to heap up, that he may give to him that is good

before God*.

            If a Christian has but little, it is pleasant to him;

because he considers it as the gift of his heavenly

Father†, and tastes in it the love of his Saviour,

through whose grace every thing is pure and sanctified

to him. The wicked have their food from the provi-

dence of God which ruleth over all, the righteous

have their bread by covenant and promise‡. If they

have little in possession, they know that they shall

have every thing necessary and good for them, from

the possessor of heaven and earth; and when they are

pinched with straits, it is not for want of good will in

their heavenly Father, but because his goodness to

their is directed by wisdom. If they have scarcely

any food at all, they have promises on which they can

feed; with a pleasure never tasted by the men of the

word when their corn and wine do most abound ||.

            Trouble is the inseparable companion of great trea-

sures, when they are not sanctified by prayer, and

sweetened by the fear of the Lord. They are like

water to a man in a dropsy, which doth not quench,

but inflame his thirst. Anxiety and care, an ill con-

science, and the uncertainty of present things, embitter

the portion of the men of the world. Nothing can be 

really pleasant that wants the blessing of God. A

little that a righteous man hath is better than the riches,

not of one, but of many wicked§.

            The love that religion promotes, tends greatly to

sweeten their outward enjoyments.

 

            * Eccl. ii. 26.     † Mat. vi. 11.      ‡ Hos. ii. 19.   Matt. vi. 33.

                        || Psal. xxxvii. 19.                   § Psal. xxxvii. 16.

CHAP. XV.]      BOOK OF PROVERBS.            333

 

            Ver. 17. Better is a dinner of herbs where love is,

than a stalled ox, and hatred therewith.

            Love is a pleasing affection of the soul, and diffuses

cheerfulness all around it. It gives a relish to the

scantiest and coarsest meal. Water is sweeter than

wine, and dry bread more pleasant than fat things full

of marrow, when this delightful affection gives a relish

to them Ruth and Naomi were happy when they

lived on the gleanings of the fields of Boaz, and in the

fulness of their satisfaction poured their blessings on

the head of him that allowed them the scanty pittance.

But selfishness, and hatred, and variance, makes every

pleasant dish insipid or bitter.

            The conversation of friends is far pleasanter than

any dish at the table. Where hatred is, there is silence

or sullenness, or at least hollow mirth, and tasteless

ceremony; but where love and the fear of God is,

the table conversation is delightful and useful. We

find even an heathen poet reflecting with rapture on

the pleasures of such entertainment*. How blessed

were the disciples of our Lord, when they sat at meat

with him!  Barley loaves and fishes were probably

ordinary fare with them, but they were entertained

with divine discourse.

            Such pleasure its they enjoyed in their Master's

company we cannot now expect; but his religion is

admirably fitted to promote our present happiness, for

love is his great commandment.  He enforces love

between husbands and wives, as well as among friends,

by motives which no Christian can withstand.

            If love is necessary to sweeten our ordinary meals,

we must never come to the Lord's table without exer-

cising supreme love to Christ, and fervent love to our

fellow Christians. We must consider ourselves as one

 

                  *O noctes coenaeque deûm! -HOR.

334               EXPOSITION OF THE              [CHAP. XV.

 

body and one bread, when we are all partaking of one

bread. Love is a pleasant passion, but let us beware

of anger, which makes a man a torment to himself,

and a plague to his neighbours.

            Ver. 18.  A wrathful man stirreth up strife; but he

that is slow to anger appeaseth strife.

            It will be our wisdom, if possible, to avoid the

company of a passionate man, for it is almost impos-

sible to live in peace with him. He is almost perpe-

tually giving offence, and yet he cannot bear the least

shadow of offence to be given to himself. You cannot

act or speak so cautiously, but he will find or make

some occasion for a quarrel, for tow is not more in-  

flammable than a mind in which passion rules over

reason.

            But if you cannot avoid his company, be sure to

keep a strict guard over your spirit, and by this means

strife may be prevented or appeased. It is one of the

amiable glories of God, that he is slow to anger; and

considering how much we are indebted to his patience,

we are strongly obliged to copy after him, as dear

children.

            A passionate disposition makes a man the firebrand

of society; but meekness makes him a blessing to

his neighbours. He that appeaseth strife, does us as

much service, as he that quenches the fire that is

burning down a house.

            We must learn of Christ, who was meek and lowly

of heart; so shall we find rest to ourselves, and pacify

contentions, and enjoy a double blessing from the

great Author of blessings. "Blessed are the meek,

blessed are the peace-makers."

            Ver. 19. The may of the slothful man is as an hedge

of thorns; but the way of the righteous is made plain.

            It is but little that a slothful man can be prevailed

on to do; but that little gives him great trouble and

CHAP. XV.]       BOOK OF PROVERBS.              335

 

fatigue. A diligent man finds himself easy and cheer-

ful in the exercise of his profession; but the slothful

man cannot be content, but when he is permitted to

doze or sleep. When he is on the way of his duty he

cannot proceed far, for he sees a hedge of thorns be-

fore him, and no opening to give him passage. What-  

ever business he is employed about, he finds uncon-

querable difficulties, and inextricable perplexities in it,

so that he either leaves it undone, or slubbers it over,

and does nothing to purpose. Such a man is fit neither

for heaven nor earth. His dispositions do not at all

suit the present state of mankind, to whom God has

appointed labour and sweat; nor do they suit the law

of Christ, which requires men to rejoice and work

righteousness

            “But the way of the righteous is made plain.”  The

wise man mentions righteousness in this place rather

than diligence, because the latter is included in the

former, and is not sufficient without it, to make a

man's way plain. The man that joins to industry the

practice of justice towards men and piety towards God,

may find difficulties in his way; but he is not diverted

by them from his duty, nor discouraged from making

progress.  In worldly affairs, hard labour, with the

blessing of God, conquers every thing. In the course

of the spiritual life, difficulties and discouragements

vanish away before faith, and mountains are threshed

down to vallies, by that power on which faith relies†.

            Ver. 20. A wise son maketh a glad father;
but a foolish man despiseth his mother.

            Nothing can make a dutiful child happier, than to

contribute to the happiness of his parents; and this

filial disposition must not be confined to childhood,

but dwell in us whilst either father or mother dwell

 

            * Matt. vii. 23-27.     † Job xvii. 8, 9.  Isa. xli. 13, 14, 15.

336         EXPOSITION OF THE             [CHAP. XV.

 

upon the earth. If our parents should require us to

do some great and hard thing for them, nature and

gratitude would enforce our compliance; but all that

they require is, that we should be wise and happy,

for their felicity is bound up in our welfare. Surely

he is an unnatural fool that will not gratify them in

such kind desires.

            Epaminondas, one of the best of the Greeks, having

gained a glorious victory over the enemies of his country,

said to them that complimented him on it, that his chief

pleasure in it was the pleasure that the news would

give to his father and mother.

            Nature and Scripture condemn the folly of those

that despise either father or mother. If our depen-

dance is chiefly on our father, yet we have experienced

more tenderness from our mother, and have cost her

greater sorrows*.

            Religion, if it had free course, would turn this earth

into a kind of paradise, by making all men a blessing

to one another. The duties we owe to human society,

and to our respective relations, are enforced in the

Bible by motives, which nothing but folly and impiety

can resist.

            Ver. 21. Folly is joy to him that is destitute of wis-

dom: but a man of understanding walketh uprightly (or,

makes his way straight.)

            It is a sign of prodigious folly for a man to take

pleasure in sin, which gives mortal wounds to the soul,

provokes the displeasure of the Almighty, and could

not be expiated, but in the groans and blood of a

Redeemer; and yet all wicked men take pleasure in it.

It is with the utmost propriety that the wise man gives

the name of fool to the sinner, and allows the character 

of wisdom to none but the godly.

 

            * Chap. x. 1. xxxi.17.

CHAP. XV.]        BOOK OF PROVERBS.               337

 

            We have in this verse a mark whereby we may know

with certainty whether we are wise men or fools; and

this mark is explained at great length by Paul, and

illustrated by his own example*.

            Wise men are not wise in every instance of their con-

duct, for weakness and temptation too often betray

them into sin, yet they hate sin, and account their

indwelling corruption a body of death; but sin is not

only practised by the wicked, but it is loved by them.

Folly is their joy, and therefore they sin even with-

out a temptation. It is their meat and drink to sin,

and they roll iniquity as if it were a sweet morsel un-

der their tongue. They often feel stings of conscience

from the word of God; but they hate not those sins

that are condemned by it, but the word that condemns

them.  They dislike salvation itself; because it is a

deliverance from sin.

            But the wise man's employment is to cleanse his

way, and make it straight. He hates sin that dwells

in him, and loathes himself for his impurities. He

takes pleasure in holiness, and loves the law of God,

because it testifies against his iniquities. He joins

earnestly with the Psalmist in that prayer, "O that

my ways were directed to keep thy statutes!" and

instead of being satisfied with such a degree of holi-

ness as may amount to the lowest evidence of true

grace, he will not count himself completely happy,

till his grace is completed in the glory of the heavenly

state †.

            Ver. 22. Without counsel purposes are disappointed,

but in the multitude of counsellors they are established.

            Wisdom is profitable to direct, and all our affairs

must be conducted by it, and nothing done rashly and

 

            * Rom. vii. 14-25.              † Prov. x. 23.

VOL. I.

338               EXPOSITION OF THE                   [CHAP. XV.

 

precipitately; for what is done too hastily, is generally

repented of at leisure.

            As we should endeavour to make our knowledge

and wisdom useful to other men, so we should take

the benefit of other men's wisdom, for we were

designed by our common Creator to give and to re-

ceive, and by a commerce of wisdom to enrich one

another.

            The proud and selfish man, that thinks himself

above advice, meets with disappointment and shame.

But by a multitude of counsellors, (that is, of wise

counsellors, for none else deserve the name), purposes

are established, and their success is generally ensured.

This is so important a truth, that Solomon takes care

we should not forget it, and therefore repeats it in

this place, out of a former passage of this book*.

            Solomon often speaks of the destruction of the

proud, and the exaltation of the humble. This is

chiefly owing to God's hatred of pride and love of hu-

mility; but the natural tendencies of virtue and vice

serve Providence in this, as in other cases. The

proud man takes the course that leads to disgrace

and ruin, whilst he trusts so much to his own wis-

dom, that he consults with neither God nor man.

The humble man acknowledges God in all his ways,

and employs the wisdom of other men with his own,

and his way is prosperous, because it is wise.

            Ver. 23. A man hath joy by the answer of his mouth;

and a word spoken in due season, how good is it!

            It is not a good objection against endeavouring to

do good by our words, that we are often unsuccessful

in our endeavours to serve our fellow-creatures in this

way; for although, by the perverseness of men, our

kindness may be rendered unprofitableto them, yet a man

 

                                    * Chap. xi. 14.

CHAP. XV.]          BOOK OF PROVERBS.               339

 

hath joy by the answer of his mouth. It will be a plea-

sure to us to reflect, that we have discharged our duty,

and used our tongues for the ends for which they were

made. It can give us no true satisfaction, that we have

gained the applause or good-will of men by sinful si-

lence, or by flattering men's humours and prejudices;

but if we have lost the favour of men by faithfulness

to their best interests, the testimony of an approving

conscience will abundantly counterbalance our damage.

The joy that arises to a man from the answer of his

tongue, will not be confined to this world; but at the

day of judgment, those that have been converted by

our words from the error of their ways, and edified in

righteousness, will be a crown of rejoicing to us; and

Christ himself will take a gracious notice of every word

that has been spoken in his cause.  Our Judge assures

us, that by our words we shall be justified or condemn-

ed; and when the works of charity are mentioned with

honour, the words which proceeded from that noble

pinciple shall not be forgotten.

            To make words really good, it is necessary that

they be spoken in due season; for as the showers of

rain in their proper season fertilize the ground, but at

a wrong time drown the hopes of the year, so words

have good or bad effects, as the time of speaking

them is well or ill chosen. Abigail would not tell  

Nabal of his danger till he was sober; and Job's friends

wounded his spirit in a cruel manner, by speaking

things excellent in themselves, and very suitable to

Job, if he had been the man they believed him to be.

It is one of the properties of a wise man, that his

heart knoweth both time and judgment.

            A single word spoken in due season, is inexpressi-

bly good.  It may revive the desponding soul, pre-

340            EXPOSITION OF THE                 [CHAP. XV.

 

serve from death or save a soul, for death and life are

in the power of the tongue*.

            Ver. 34.  The way of life is above to the wise,

that he may depart from hell beneath.

            All men are travellers either to heaven above, or

hell beneath.  The writers of Scripture knew nothing

of the middle place, which perverters of Christianity

have found out since their days, by the assistance of

the ancient heathens.

            There is but one way of life, and Christ tells us that  

he is that way, and no man cometh unto the Father

but by him. Those only are in the way of life, that

he received him by faith, and walk in him by a holy

and heavenly conversation, to which true faith in

Christ always leads him that possesses it.

            This way is above, and they are great deceivers of

themselves, who imagine that Christ will save thee

from hell that will not accept of his salvation from sin

which leads to hell.  Without holiness, no man shall

see, the Lord; and the faith which does not make a

man heavenly in his affections and conversation, will

never conduct a man to the regions of blessedness.

The Son of God came from heaven to earth to pur-  

chase our salvation, and he is gone to bowels to plead

for it, and the hearts of all that hate the living hope;

of heaven will follow him thither †.

            Our everlasting abode must be either in heaven or

hell. Salvation from hell is the half of heaven.  The

threatenings of hell are a fence about the way to hea-

ven, and whilst we are travelling in it, they are of

great use to make us serious and earnest in pursuing

our course; for how is it possible that we can flee

 

            * Job iv. 2, 3. 1 Sam. xxv. 33.  Acts xvi. 31. Compare 1 Tim. iv. 16.

                                    † Col. iii. 1, 2.

CHAP. XV.]          BOOK OF PROVERBS               341

 

with too much speed from everlasting burnings, when

our flight is directed, not, like that of the manslayer,

to a place of banishment, but to the world of happi-

ness and pleasure?

            Let us try ourselves by this mark of true wisdom.

Do we mind earthly or heavenly things? If earthly

things be the chief object of our regard, our way is

below, end our names are written in the earth, be-

cause we forsake the fountain of living waters.  If our

affections, be set on things above, then, when Christ

our life shall appear, he will receive us into the celes-

tial mansions, that where he is we may be also.

            David and Paul explain this character of the wise

man, from their own example, compared with that of

worldly men*.

            Ver. 25. The Lord will destroy the house of the proud,

but he will establish the border of the widow.

            We have already heard how detestable pride is to the

Lord, and how it provokes his vengeance.  Here we

are told that God destroys the dwellings and families of

the proud, as well as their persons. Proud men value

themselves upon their magnificent palaces, their great

riches, and their prosperous families, and provoke the

Lord to destroy those things which are turned by them

into idols, and used as the pillars of that creature confi-

dence which he abhors. Nebuchadnezzar prided him-

self in the splendour of his palace, and the magnificence

of his royal city. But he was driven from it to dwell

among the beasts; and some ages after his death, his

family, which he had exalted by his ravages, was

rooted out of the world, and great Babylon, which he

had built for the honour of his majesty, became a mo-

nument of the triumphs of God's power over the

haughtiness of worms. Haman boasted of his riches

 

            * Psal. xvii. 13, 14, 15.  Phil. iii. 18, 19, 20

342                   EXPOSITION OF THE             [CHAP. XV.

 

and the number of his children; but Haman and his

ten children were soon hanged, and his riches given to

his hated enemy.

            Let us never be vain of any thing, unless we wish

to have it destroyed. God abhors pride even in them

whom he dearly loves, and shews his resentment of it

by humbling providence, that remove man from his

putpose, and hide pride from man. David was proud

of the vast numbers of his subjects, but God soon

shewed him that great hosts save not a king, and that

three days may greatly lessen the numbers of a peo-

ple.  Hezekiah's heart was lifted up, but he was

soon obliged to humble himself, being assured that

the treasures which he had so ostentatiously shewed to

the Babylonish ambassadors, should be carried with

his posterity to their own land.

            God is terrible to the proud, but he is gracious

to the helpless and desolate. Proud men often at-

tempt to aggrandize their houses, by removing

the landmark of the widow and fatherless; but the

Lord establisheth the border of the widow.  Let

dying husbands leave their fatherless children and wi-

dows in the hand of God*, and let widows trust in

him. If they are desolate and weak, and liable to

oppression, that should not be a discouragement, but a

strong motive to them to commit themselves unto the

Father of mercies, and the God of all comfort†.

            There is often more meant than expressed in the

words of God. Widows in this place are to be under-

stood of those that are in desolate circumstances, and

exposed to injuries of any kind. Their distressed si-

tuations make them proper objects of compassion, and

infinite compassion are with God. He hath erected

a throne of mercy, and the Redeemer sits upon it, and

 

            * Jer. xlvii. 1.        † Psal. x. 14.   1 Tim. v. 5.

CHAP. XV.]      BOOK OF PROVERBS.              348

 

is exalted, that he may have mercy upon the poor and

destitute*.

            From the acts of terror and of grace here repre-

sented to us, we may take occasion to join in the song

of the mother of our Lord:  "He hath scattered the

proud in the imagination of their hearts; he hath put

down the mighty from their seats, and exalted them of

low degree†."

            Ver. 26. The thoughts of the wicked are an abomina-

tion to the Lord; but the words of the pure are pleasant

words.

            Solomon already told us that the way of the wicked

is detestable to God; and here he tells us that his

thoughts, no less than his words and actions; are abo-

minable to him. Men see not the hearts of one another,

and are too ready to imagine that they shall never be

called to an account of what passes in their minds; but

we must remember that the difference between God

and man is infinite. Man looketh only on the outward

appearance, and his rewards and punishments can

reach no farther than his knowledge of the facts that

deserve them. But it is the prerogative of the Father

of spirits to search the hearts and to try the reins of

the children of men, to render unto them according to

their ways. The thoughts of the wicked are full of

selfishness, impiety, pride, and impurity, and must be

infinitely offensive unto the pure eyes of Jehovah; and

whenever wicked men are, by the convincing operation

of the Spirit, made to discern the secrets of their own

hearts, they become loathsome to themselves.

            Wicked men must forsake their thoughts, as well as

their outward practices of wickedness; for what is the

profit of making clean the outside of the cup and plat-

 

            * Psal. lxxii. 4, 12, 13.         † Luke i. 51, 52, 53.

344            EXPOSITION OF THE                [CHAP.  XV.

 

ter, whilst the inner part is full of impurity?  God re-

quires us to give him our hearts for his residence. A

heart which should be God's habitation, if full of abo-

minable thoughts, is like the royal chambers of Pharaoh

filled with frogs.

            If the thoughts of the wicked are abominable to God,

their words cannot be pleasant to him, for how can

those that are evil speak good things?  If the words

should be good when the thoughts are vile, they are

like potsherds covered over with silver dross. God de-

sireth truth in the outward parts, and abhors those

that flatter him with their tongues, or seek the ap-

plause of men by making their tongues the instruments

of hypocrisy.

            But the thoughts of the pure are well pleasing to

the Lord, and their words are pleasant in his ears.

God is of pure eyes, and delights in those that are

made pure by the blood and Spirit of his Son. Their

heals are cleansed from iniquity, and produce those

holy thoughts and words which are acceptable in the

sight of the Lord their God and Redeemer*. Their

prayers and praises are a sweet odour in his nostrils.

Their confessions are music to his ears†. Their com-

mon discourse, when it is seasoned with salt, and

ministers grace to the hearers, is heard by him with

delight. It is a solemn consideration, that God hears

every thing that we say, and is pleased or displeased

with it. He hearkens and hears what the wicked say,

and his judgment of them is, that they speak not

aright‡.  When those that fear him speak one to

another, he hearkens and hears, and a book of remem-  

brance is written before him for them that fear the

Lord, and think upon his name||. What have we to

 

            * Psi. xix. 14.         † Jer. xxxi. 18.       ‡ Jer. viii.6.

                                             || Mal. iii. 16.

CHAP. XV.]      BOOK OF PROVERBS.                 345.

 

do on earth, but to labour that in our thoughts, and

words, and ways, we may be accepted of him*?

            Ver. 27. He that is greedy of gain troubled his own

house; but he that hateth gifts shall live.

            The counsel of the wicked shall cast him down, for

he is cast into a net by his own feet, and he walketh

upon a snare.  Instead of gaining what he expects by

his iniquity, he exposes himself to those miseries

which he most dreads, and that which he thought

would be a shield to defend him, proves a killing

sword. The covetous man is an instance of this truth.

His heart is set upon gain, and he expects that it will

render his life comfortable and happy. But he finds,

by bitter experience, the truth of what he would not

believe from the mouth of Christ, that a man's life

consisteth not in the abundance of the things which he

possesseth. He that is greedy of gain shall not live;

so the wise man insinuates in the last part of the verse.

He either shortens his days by his anxieties about the

world, and those sinful methods which he takes to ob-

tain the things on which he has placed his heart, or he

embitters his life by his distracting cares. He designs

to secure his family against want and contempt, and to

raise it to eminence and honour; but he covets an evil

covetousness to his house, and consults shame to it,

whilst he sins against his own soul†.  He kindles a

fire in his dwelling, which shall consume the tabernacles

of bribery.

            If men could obtain what they seek by sin, it would

be a pitiful compensation for eternal misery; but the

same Almighty God that punishes the wicked in hell,

reigns by his providence upon earth; his face is ever

against the wicked, and if they prosper and flourish for

a while, like the grass, it is that they shall be destroyed

 

            * 2 Cor. v. 9.              † Hab. ii. 9, 10.

346                EXPOSITION OF THE        [CHAP. XV.

 

for ever*; and they are the wretched instruments of

mischief, not only to themselves, but to those whom they

most love, and whom they mean to serve by their sins.

            Money is a good thing when it is possessed by the

wise, but the love of money is the root of every evil,

and therefore covetousness is not to be named among

the saints. If we love ourselves and our children, if

we wish for quietness and peace on earth, if we cannot

think without horror of dwelling in everlasting fire, we

must take heed and beware of covetousness.

            "But he that hateth gifts shall live," and his louse

shall stand. It is not enough for us to refrain from

dishonest gain, but we must shake our hands from

holding of bribes. This is the difference between the

disposition of good and bad men, with relation to sin.

Bad men may for many reasons abstain from the out-

ward commission of it; but good men hate sin, and

every thing that leads to it. He that hateth bribes is

not a loser by his justice, unless a little money be more

valuable than life, and the blessing of God to sweeten

it.  His family are great gainers, for the just men

walketh in his integrity, and his children are blessed

after him.

            Jeremiah gives us several striking illustrations of

this proverb†.

            Ver. 28. The heart of the righteous studieth to answer;

but the mouth of the wicked poureth out evil things.

            The righteous man has a good treasure in his heart,

out of which he bringeth good things; but he does not

depend upon this good treasure, so as to speak any

thing upon a subject that occurs most readily and easily

to him. He wishes to speak nothing that may do hurt  

to others, or lead them into mistakes, but on every oc-

casion, and especially in affairs of importance, to say

 

            * Psal xcii. 7, 8.         † Jer. xvii. 11.  xxli. 13-19.

CHAP. XV.]     BOOK OF PROVERBS.                 347

 

what is best and most seasonable.  He therefore con-

siders what is fit to be answered to any man with

whom he converses, and his words as well as his affairs

are ordered with discretion. Without thought the righ-

teous would speak like fools, as David did when he

was provoked by the churlish words of Nabal, and in

his fury, vowed to destroy the house of Nabal, and cut

of the innocent with the guilty.

            In matters of great consequence that require delicate

management, it is needful, in answering men, to lift up

our soul to God in secret prayer for the direction of

our tongues. Nehemiah prayed to the Lord in the

presence of the king of Persia, before he answered his

question; and it is remarkable with what insinuating

eloquence he was taught of God to address the king,

in such a manner as to obtain great favour for himself

and for Israel.

            But a wicked man has little sense of the importance

of the government of the tongue, and wants the bridle

of the fear of God to manage this unruly member, and

therefore he pours forth evil things. But for all his

vain and wicked words he must one day account.

            Ver. 29.  The Lord is far from the wicked; but he

heareth the prayer of the righteous.

            The Lord is not far from any man, for in him we

all live, and move, and have our being. But as wick-

ed men are far from God, through the alienation of

their hearts, and the wickedness of their works, so the

Lord is far from them, he will have no fellowship with

them. The righteous cry, and the Lord hears them;

but he does not hear the cry of the wicked, and be-

holds them afar off. Wicked men think they may safe-

ly go on in sin, and if trouble come upon them they

will cry to the Lord, and all shall be well. Many

have been ruined by such presumptuous expectations,

and sad experience has at last convinced them that the

348             EXPOSITION OF THE                 [CHAP. XV.

 

Almighty was under no obligation to attend to their

voice in adversity, when they would not hear his voice

in the day of his forbearance.

            The prayers of the righteous are graciously heard.

God does not always give a present answer to them,

but they need not wonder at that, for he did not give

a present answer to his own Son crying to him is the

days of his flesh. He will hear at the time, and in the

manner, that appears best to himself.  And wise

heathens could see, that it is proper to leave it to the

wisdom of God to determine what is best for us. If

we do not obtain a speedy answer to our mind, we

must wait on God, for he is a God of judgment;

blessed are all they that wait for him. Our Advocate

who presents our petitions is always heard, and. the

worthy name in which we pray is ever prevalent with-

God.

            The blind man whom Christ healed*, made a noble

use of the truth contained in the beginning of this

verse. He drew from it an irrefragable proof of the

divine mission of Christ. But there are too many that

draw a very bad conclusion from it. If our prayer.

cannot be heard, say they, we may give over pray-

ing. The prophet Isaiah draws a very apposite in-

struction from this truth, teaching sinners to leave

their sins, and not their prayers†.  "When ye make

many prayers," says God, "I will not hear; your

hands are full of blood." What then must they do?

are they for ever excluded from the favour of God?

No; the Lord is far from the wicked, and yet brings

near his salvation to them. He shows them a foun-

tain of blood in which they must be washed and purg-

ed flora their blood and filth, and then their prayers

will come with acceptance before him‡.

 

        *John ix.       † Isa. lv. 6, 7.  i. 15.-16.    ‡ Acts viii. 22.

CHAP. XV.]        BOOK OF PROVERBS              349

 

            Var. 30. The light of the eyes rejoiceth the heart;

and a good report maketh the bones fat.

            Truly the light is sweet, and we ought to give

thanks every day to God, who makes the sun to shine,

and formed that amazing piece of mechanism, the eye

of man, and contrived it so as to fetch in a thousand

pleasures, not only from the objects that surround us,

but from those glorious luminaries that are millions of

leagues distant from the place of our abode. If Barti-

meus was transported with gratitude to Christ when

he restored to him his sight, why should we be less

grateful to our Maker, who gave us this noble organ

of sense, and has constantly preserved it, and made it

the instrument of so many pleasures and advantages?

It is very ungrateful to make our eyes the instrument

of rebelling against our Maker, which is every day done

by the adulterer and drunkard. On the contrary,

when our eyes give joy to our hearts, it is highly ro-

per to improve this pleasure into adoration and praise,

by magnifying the work of God which we behold.

            “And a good report maketh the bones fat,” for the ear

as well as the eye ministers delight and advantage to us.

Pleasant views are cheering to the spirit, but glad

tidings are no less reviving to the heart, and the plea-  

sures received from them is marrow to the bones, and

health to the whole man.

            No reports have this effect so much as the glad tid-

ings of salvation to lost sinners. We must thank God

that we receive so many curious discoveries by means

of the sense of hearing, but above all, that the gospel

of his grace has reached our ears. Gratitude teaches

us to turn away our ears from the instruction that

causeth to err from the words of knowledge, and from

all corrupt and uncharitable conversation, and to at-

tend with earnestness unto the voice of the Lord, ad-

350     EXPOSITION OF THE                 [CHAP. XV.

 

dressing us from day to day. Faith cometh by hear-

ing, and hearing by the word of God.

            Have any of us lost the sight of our eyes? That is

a sore affliction, yet let us be thankful if the use of our

ears remains to us, by which we enjoy the agreeable

converse of our friends, and the opportunities of serv-

ing God, and waiting on him in his sanctuary.

            Ver. 31. The ear that heareth the reproof of life,

abiddeth among the wise.

            There are great differences among reprovers. Some

reproofs are not the reproofs of life, and these deserve

little regard from us. There are not wanting persons.

that will rebuke others for doing their duty, and curse

them because they will not see with the eyes of their

unjust reprovers. But in opposition to these gainsay-

ors, and perverters of the right ways of the Lord, we

must hold on our way, and never be ashamed of the

testimony of the Lord.

            But the reproofs of life are valuable. Our Lord

teaches us to account them pearls, and Solomon in this

expression gives them an equal commendation, and

frequently lays it down as a mark of wisdom, to pay

a proper regard to just and needful reproofs.

            But how shall we know whether we have this cha-

racter of wisdom? It is not by saying to that friend

who reproves us, that we are obliged to him. Good  

manners will make almost any man to say that. But

here is the trial of our submission to rebukes, "The

ear that hears them abides among the wise."

            If we have a just sense of the value of reproofs, we

will count that faithful friend that reproves rather than

flatters, a treasure, and frequent his company on that

account. We will not passionately leave that Christian

society with which we are connected, because the word

of God is faithfully applied in it to the correction of

vice, and discipline impartially administered, although

CHAP. XV.]      BOOK OF PROVERBS                   351

 

we ourselves should become the objects of it. The

servant that loves a faithful reprover, and truly regards

his own soul, will chuse to live in a house where God

is feared, and family religion enforced; and every man

possessed of this humble disposition, will chuse that

company in which he is most likely to be told of his

faults.

            Those that reprove others, ought to dispense their

salutary admonitions with meekness and prudence,

that they may not render this ordinance of God dis-

gusting and offensive by their manner of dispensing it,

and render themselves accountable for the mischief

done by this means to precious souls.

            Ver. 32.  He that refuseth instruction despiseth his

own soul; but he that heareth reproof gaineth under-

standing.

            We are born like the wild ass's colt, and need not

only instruction, but reproof, to make us wise; but

some are such enemies to themselves, that they will

not suffer themselves to be taught wisdom. The

scorner hates his reprover, but he is the greatest enemy

to himself, whilst he spurns at the physician for giving

him those prescriptions that are absolutely necessary

for his health, though disagreeable to his vitiated pa-

late.  He is more brutish than the horse or mule, for

these animals, although they want the benefit of reason,

and are stubborn at first, will rather be tamed than de-

stroyed.

            But the man is happy who suffers the word of ex-

hortation and reproof, for though he is at present

chargeable with many faults and follies, yet he is in

the way of reformation, and takes the sure method of

getting understanding. He is meek and teachable,

and God will bless to his soul that word which he re-

ceives with meekness.

            Solomon gives us frequent advises on this point, but

352          EXPOSITION OF THE                  [CHAP. XV.

 

they are all needful, for no duty is harder to our proud

spirits, than receiving reproofs with calmness, and ap-

plying them to the correction of our lives.

            Ver. 33. The fear of the Lord is the instruction of

wisdom; and before honour is humility*.

            The fear of the Lord is the beginning of wisdom,

and it instructs men in every other branch of wisdom;

for a right impression of the excellencies of God upon 

our spirits, will dispose us with due reverence to search

the scriptures, and to acquiesce in the wise instruc-

tions which they contain; it will powerfully influence

as to make a thankful use of Christ, as he is made of

God wisdom to us, and to follow the conduct of the

Holy Spirit. The fear of the Lord will be a preserva-

tive to us from sin and folly, and an incentive to all

holy conversation and godliness; and a good under-

standing have all they that do the commandments of

God.

            "And before honour is humility." For whilst we

humbly renounce our own righteousness, and place all

our dependence on the grace of God, we are exalted in

imputed righteousness; and when we are pure in spirit,

we are prepared for the kingdom of heaven. He to

whom all judgment is committed, hath declared, and

will make it good, "He that humbleth himself shall be

exalted."

            The honours of this world are so short-lived, that

they are scarcely worth the naming. Sometimes the

proud push themselves into high stations, and yet

they cannot attain the summit of their ambitious aims,

without the permission of that Providence from which

promotion comes; and it is certain, that God hates the

proud, and will not suffer them to rise into eminence

for their real advantage, but rather to signalize his

 

            * See Proverbs ix. 10.  xi. 2,

CHAP. XV.]      BOOK OF PROVERBS.               353

 

vengeance, by spurning them, in due time, into dis-

grace and misery.

            Alexander and Julius Caesar blazed for a time; but

how much more illustrious and durable were the ho-

nours of David, who thought himself quite unworthy

to be the king's son-in-law, and compared himself to a

partridge and a flea, but was exalted by God to the

throne of his kingdom over Israel, and to the greater

honour of being a prophet in the church, and the

sweet singer of Israel!

 

 

 

                            CHAPTER XVI.

 

            Ver. 1.  The preparations of the heart in man,

and the answer of the tongue, is from the Lord.

            A MAN cannot put his heart into a proper order, nor

manage his thoughts so as to be ready for any good

word or work, by his own abilities. We cannot expel

sin from our hearts, nor furnish them with holy dispo-

sitions; and when our hearts are purified by the grace

of God, we cannot, without new supplies of grace

prepare them for praying, or speaking to the edifica-

tion of our fellow Christians. One of the best of men

tells us, that he was not sufficient of himself to think

any thing as he ought. It is our duty to prepare our

hearts, and fix our thoughts for every religious service

to which we are called; and it is our sin when we are

354             EXPOSITION OF THE               [CHAP. XVI.

 

careless about it:  but we must not attempt this work

in our own strength. In every thing we must direct

our eyes to God, the fountain of all goodness, praying

to him, as David did for his people, that he may pre-

pare our hearts unto himself*. To encourage us to

apply to God for his needful assistance, we are here

told, that the preparation of the heart belongs to him;

and in other passages of scripture we are encouraged

by his promises, to expect this favour at his hands†.

            We must depend on God for every thing. The an-

swer of the tongue is from the Lord, as well as the

preparation of the heart. He fashions the hearts of

men, and makes their tongues to speak what he pleases.

He pressed Balsam's tongue, against his heart, into the

service of Israel, and would not suffer Laban to speak

to Jacob either good or bad, when he came to him

with a full resolution to do him some mischief.  Caia-

phas was made to speak a noble truth, when he de-

signed only to suggest a politic counsel; and Pilate had

not power to pronounce the condemning sentence

against our Lord, till it was given him from above.

            However well our thoughts are ranged in our minds,

yet we cannot utter them to the advantage of men,

and the glory of God, unless the Lord enlarge our

hearts and loose our tongues; and therefore David

prays that his lips, which were closed, might be open-

ed, and Paul begs the prayers of the Ephesians, that

utterance might be given.

            We must beg from God the gifts of the Spirit for

ministers, and the gift of prayer and Christian confer-

ence for ourselves, under a firm persuasion that we are

altogether unable of ourselves to think or speak, or per-

form any good thing, and that every good and perfect

gift is from above, even from the Father of lights, who

 

            * 1 Chron xxix. 18.       † Psal. x. 17.  Phil. ii. 13.

CHAP. XVI.]         BOOK OF PROVERBS.               355

 

bestows his gifts freely, but requires the praise of them

to be rendered back to himself.

            The truth contained in this text must not slacken,

but encourage our Christian diligence*.

            Ver. 2. All the ways of a man are clean in his own

eyes; but the Lord weigheth the spirits.

            How different is the judgment which men form of

themselves, from that which God makes of them!  He

looks down from heaven to see how men behave, and

behold, be sees all men walking in ways that are not

good. They are filthy and abominable, and yet so

blind, that they generally think their way clean and 

pure. They will acknowledge that they are not free

from sin, but they have no impressions of the evil of

sin.  Their great transgressions they account venial

trespasses.  Their lesser iniquities, which they daily

commit, are accounted mere motes, not worth the

minding; and every slight appearance of goodness,

their vain imagination exalts into a shining virtue.

The reason of men's good opinion of their ways is,

that they are unacquainted with their own spirits, and

take no pains to be acquainted with the secret princi-

ples and aims that animate and direct the course of

their life. No kind of knowledge is more necessary,

nor seldomer sought after and obtained, than the know-  

ledge of a man's self.

            But it will profit us nothing to be pure in our own

eyes, if we are abominable in the eyes of Him with

whom we have to do, for not he that commendeth him-

self is approved, but whom the Lord commendeth.

The better that a bad man thinks of himself, he is the

more abhorred of the Lord, who is the irreconcileable

enemy of pride and self-conceit, and calls those men

 

            * Ezek. xxxvi. 27.  Phil. ii. 12, 13.

556           EXPOSITION OF THE          [CHAP. XVI.

 

who boast of their goodness, a smoke in his nose, a

fire that burneth all the day.

            The Lord is our Judge, and our sentence must

come from him. He weigheth our spirits in a just and

unerring balance; and if they are destitute of faith in

Christ, and love to God and holiness, he will condemn

our way. The most splendid actions, and shining ap-

pearances of virtue, without purity of heart, will make

us, in his sight, only like whitened sepulchre., beauti-

ful without, but inwardly full of rottenness and dead

men's bones.

            Let us examine our own hearts and ways, under a deep

impression of this truth, that God is greater than our

hearts, and knoweth all things. The word of God in

the rule by which we must search and try ourselves

for God will judge us by it at last; and we learn from

it, that none shall be able to stand in judgment with

God, who have not been made to discern the impurity

of their heart and conversation, and compelled to build

their confidence upon him that saves the lost.

            It is not impossible for men to attain a comfortable

knowledge of their own sanctification. Although a

ragged beggar, when he dreams of crowns and scep-

tres, thinks himself as sure of his fancied dignity, as if

it were a reality; yet a king will not doubt of his roy-

alty, nor imagine that it may be only a dream. But

those who have obtained this precious blessing, of

knowing assuredly that they are purified in heart and

life, have, at the same time, an humbling sense of re-

maining impurities. Their dependence is not upon

themselves, but upon Christ; and they would dread

the thoughts of being brought into judgment with God

on the ground of their own righteousness, knowing

that no flesh can be justified before him*.

 

            * Psal. cxliii.

CHAP. XVI.]     BOOK OF PROVERBS.                357

 

            Ver. 3. Commit thy works unto the Lord, and thy

thoughts shall be established.

            The just God has appointed much toil to the sons

of Adam, to be exercised therewith; and it often

becomes a burden that makes us to groan and cry out

for ease. And here God in his mercy directs us to a

method of finding ease and comfort under the heaviest

burdens. Roll (Heb.) thy works upon the Lord. But

how shall we cast them upon him? Shall we ascend

into the heavens to find him for this purpose?  No;

David explains this point of instruction at great length

in the thirty-seventh Psalm, and tells us that we are

to commit our work unto the Lord, by trusting and

resting in him, and waiting patiently for the event.

Paul directs us* to do it by prayer and supplication,

with thanksgiving.  And as Hannah, when she had

prayed about her sorrows, went away, and was no

more sorrowful; so when our burden is cast upon the

Lord by fervent supplications, we ought to banish

every anxious thought, believing that God is mighty

and faithful, and will give a good account of that which

is entrusted to him by his own direction. We must

not, however, neglect the use of proper and warrant-

able means for accomplishing our designs, for it is pre-

sumption, and not faith, to believe God's promise,

and disregard his command. Joshua was to depend

upon God alone for victory over the Canaanites, and

yet he was required to be strong and courageous, to

fight with them, and observe all God's commandments;

and he seems to have erred when he sent only 3000

men against Ai, to save toil to the people.

            Our worldly affairs are to be committed to God,

is well as our spiritual concerns†.  In every thing

we must depend upon God's help, ask his direc-

 

            * Phil. iv. 6.    † Prov. iii. 6.

358         EXPOSITION OF THE                  [CHAP. XVI.

 

tion, and refer ourselves to his will.  In the meantime,

we must undertake nothing inconsistent with our

duty to God and men, for it would be gross im-

piety to interest the most holy God in things oppo-

site to his own will.  Had David been employed in

acknowledging God when he prepared his men for

marching with the Philistines against Israel, the Amale-

kites would never have found an opportunity to destroy

Ziklag. And yet David's encouraging himself in the

Lord his God*, after he had felt the bad consequences

of his rashness, teaches us this comfortable lesson,—

that although we have been turned by our own rash-

ness out of God's way, we are not excluded from the

benefit of this gracious direction.  David still commit-

ted his work to the Lord, and the mischiefs occasioned

by his unadvised conduct were soon retrieved.

            What a pleasure is it for a weary man to be allowed

to cast his burden upon one that is well able to bear

it! But it is our mercy, that we are allowed to cast

our works and burdens upon the Almighty†. And

we are assured that he will then establish our thoughts,

and bring what concerns us to a comfortable end.

Perhaps the event will not suit our present views; but

in that case it will appear that our views were not a-

greeable to the gracious intentions of God, and in that

case it will be our happiness to have them disappoint-

ed. The will of the Lord be done, and let our, own

will be done as far as it consists with his. It was a

prayer of a famous divine, ‘Let my will be done, O

Lord,—my will, because it is thine.’

            Ver. 4. The Lord hath made all things for himself

yea, even the wicked for the day of evil.

            Every rational agent has some end of his work in

view. And God, in all his works of creation and pro-

 

            * 1 Sam. xxx. 6.          † Psal. lv. 19.

CHAP. XVI]      BOOK OF PROVERBS.                359

 

vidence, has the noblest of possible ends in view,—the

glory of his name, and the manifestation of his divine

excellencies. He is infinitely blessed, and needs no

glory from us; but he is infinitely wise and holy, and

he will be glorified by us, or upon us.

            Every creature should be used by us as a mean of rais-

ing our thoughts to its Creator, for what being is there

that wants a tongue, to declare his glory to the rational

mind? The dumb fishes will declare unto us that the

hand of the Lord hath made them*.

            But does not God lose his glory in some of his crea-

tures? are not wicked men and devils dishonouring him.

every day to his face? Yet God shall never be disap-

pointed of his great end. He will distrain a revenue

of praise from those that will not give him the glory

due unto his name, and will force the wrath and wick-

edness of his enemies to praise him. Pharaoh was an

insolent rebel against the Sovereign of the world, and

yet in very deed God raised him up, to shew in him

his power, and that his name might be declared

throughout all the earth.

            Tremble, ye stubborn sinners! God must be glorified

in you, and if you will not be persuaded to give him

glory before he cause darkness, by accepting of his graci-

ous salvation, and turning from your sins, there remains

nothing for you but a fearful looking for of judgment,

and of fiery indignation. The Lord of hosts will be ex-

alted in judgment, and God that is holy will be sancti-

fied in righteousness. The day of evil is the day of the

display of the glorious holiness of God. You cannot

expect to escape, unless God could be persuaded to

renounce his glory for you; and you may with much

more reason hope, that the earth should be forsaken

for you, and the rock removed out of its place. Aaron

was a highly-favoured saint, and yet when his two

 

                        * Job xii. 9.

360           EXPOSITION OF THE                 [CHAP. XVI.

 

sons affronted God by offering strange fire, they were

immediately consumed; and the reason was, because

God would be glorified in all that came nigh unto him.

The flames of hell will shine for ever to the glory of

God, and afford a subject for the songs of heaven*.

            How admirable are the glories of the Lord! Every

creature in every world, and every thing that falls out

in any part of his dominions, concurs to shew forth

his praise.  Of him, and through him, and to him are

all things; and to him be glory for ever and ever.  

Amen.

            The proud amongst those that do wickedly, shall

be dreadful monuments of the vengeance of the Al-

mighty, and not one of them shall escape.

            Ver. 15. Every one that is proud in heart is an abomi-

nation to the Lord: though hand join in hand, he shall 

not be unpunished.

            We have heard already, that a proud look is greatly

offensive to God†; but although there be no appear-

ances of pride in the countenance or behaviour to pro-

voke the displeasure of the Almighty, yet he is the

searcher of the heart, and if he finds it governed, by

pride, he will execute the vengeance written in his

word upon the haughty sinner.  Man looks on the

outward appearance, and frequently makes false judg-

ments. The demure Pharisees were counted humble

and self-denied men, when they were hunting after

the praise of the people; but their inward pride was

well known to our Lord, who tells them, that what

was highly valued by men was abhorred by God.

            The proud abound in the world. This abominable

sin is natural to the posterity of him that fell by at-

tempting to be like God. The forms of it are very

various, and the grounds of it cannot be reckoned up,

 

            * 2 Thess. 1. 9. Rev. xix.       † Chap. vi. 17.

CHAP. XVI.]       BOOK OF PROVERBS.            361

 

for it is an insatiable monster that will find nourish-

ment to itself in any thing. Some are proud of their

dignity and power, and high birth; others boast them-

selves because of their great riches. Some are proud,

like Goliath, of their stature and the vigour of their

limbs; others boast of their beauty, and that pleasing

form which shall soon be turned into corruption. Some

are proud of their righteousness, and others (O the in-

fatuation of the human race!) glory in the shame.

But whatever shape pride may assume, and whatever

is its ground, it is seen by the all-seeing eye of God,

and makes the man in whom it dwells and reigns, an

object of his abhorrence and avenging arm.

            None can imagine the terrors of that punishment

which inflicted by the hand of the Lord, on those

whom his heart abhors. But is there no possibility of

avoiding it?  None, unless the haughty spirit be

humble into a submission to the righteousness of

faith.  Though hand join in hand, those that walk on

in pride shall be abased, and spurned into hell.  Un-

known myriads of angels fell by pride into the bot-

tomless pit, and are groaning, and shall for ever groan,

under the power of God's wrath.  Although all the

proud on earth should enter into a confederacy with

all the legions of devils and damned spirits in hell,

and exert their utmost combined force to oppose the

execution of Almighty vengeance, they will only be

like mountains of tow and rotten wood, reared up to

oppose the progress of a raging flame*.

            Ver. 6. By mercy and truth iniquity is purged; and

by the fear of the Lord men depart from evil.

            It is plain from scripture, that Christ hath by him-

self purged our sins, and by one offering for ever per-

 

                        * Mal. iv. 1. James iv. 6-10.

VOL. I.

361          EXPOSITION OF THE             [CHAP. XVI.

 

fected all them that are sanctified. To pretend to

substitute any thing of our own in place of his per-

fect atonement, or to join our own works to his blood

to procure our pardon, would be as foolish as an at-

tempt to extinguish the sun, and supply its place with

a candle; or to improve the brightness of that lumi-

nary, by lighting a torch at mid-day. We must not

therefore imagine, that Solomon meant in this place to

recommend mercy and truth to us, as means of pro-

curing the favour of God and the pardon of our sins,

for a scripture cannot contradict itself.

            Some, by mercy and truth, understand the mercy

and truth of God, two attributes which shine with il-

lustrious brightness in our salvation, and are frequently

mentioned together by the sacred writers, when they

celebrate the glories of it*.  Christ, our atonement,

was the mercy promised unto the fathers, and when

God bestows pardon through Christ, he discovers the 

riches of his mercy according to his word; for he is

faithful and merciful when he fulfils that promise of

the covenant, "I will be merciful to their unrighteous-

nesses, and their sins and their iniquities will I re-

member no more."

            None shall receive the benefit of pardoning mercy,

but consistency with the truth of God in his word;

and therefore hopes of safety, not grounded on the

scripture, shall end in shame and disappointment†.

            The Hebrew word which we render purged, is

sometimes used to signify the cause or mean of de-

liverance from temporal mischiefs, or death.  In this

sense I think it may be said, that by mercy and truth

in men, iniquity is removed; according to that ex-

hortation of Daniel to the king of Babylon, “Break off

 

            * Psal. lxxxix. 1, 2. cxvii. 2.        † Isa. xxviii. 17.

CHAP. XVI.]        BOOK OF PROVERBS.                 363

 

thine iniquities by shewing mercy to the poor, if so be

it may a lengthening of thy tranquillity*."

            It is mighty recommendation of mercy and fidelity

towards men, that we are so infinitely indebted to the

mercy and faithfulness of God, to whom we are to

shew our gratitude, by imitating those amiable attri-

butes that appear with such lovely glories in our par-

don and salvation; and whilst we thus shew forth the

virtues of our God and our Saviour, in doing good

to men, we are consulting and pursuing our own best.

interest and comfort.

            But mercy and truth to men, must have the fear of

the Lord joined to them, to make them Christian

graces. Morality is not solid without piety, and piety

is not genuine without morality. The fear of the Lord

is a soul-purifying grace, and we must cleanse ourselves

from all filthiness of the flesh and spirit, perfecting

holiness in the fear of God. When Joseph's brethren

were terrified that he would do them some injustice,

he assures them that they might banish every anxious

thought, for, says he, “I fear God.”  The fear of

God will not only dispose men to abstain from mani-

fest acts of injustice, but it will keep them from every

instance of harsh and ungenerous conduct. Nehemiah

would oppress the people by exacting the ordinary

perquisites of his office, because he was under the con-

straining influence of this gracious principle†. You-

may safely trust a man that has the fear of God in

him, for herein he will exercise himself to have a con-

science void of offence, both towards God and towards

man‡.

 

            * Prov.  iii. 3, 4.  See chap. vi. 345. xiii. 8. xvi. 14. xxi. 18.

where the word rendered ransom, or pacify, corresponds to the word

in our text.

            † Neh. v. 15.            ‡ Psal. xxxvi. 1. Gen. xx. 11.

364           EXPOSITION OF THE            [CHAP. XVI.

 

            Ver. 7.  When a man's ways please the Lord, he mak-

eth even his enemies to be at peace with him.

            It is very natural for men to endeavour to please

those whom they love, and on whom their interests

depend; and often they despise and provoke God, by

preferring the favour of men to the approbation of

Judge*.

            Every true Christian is disposed, by the grace of

God, to endeavour to walk so as to please God; and

if there were no other happiness but what this world

affords, it would still be our wisdom to prefer the

pleasing of God to the favour of men, because the

hearts of all men are in his hand, and he disposes our

neighbours to love or hate us, according to his will.

            When we have lost the favour of our friends or su-

periors, we are disposed to reflect on them for their

unkindness or ingratitude; but we should rather con-

sider seriously, whether we have not provoked our

great Benefactor to deprive us of the good-will of

men, by our ingratitude to himself. Wolsey made

this melancholy reflection, when he was turned out of

his Master's favour:  "Had I served God as faithfully

as I served my prince, he would not have forsaken me

thus at last." But if he had served God more faith-  

fully, it is probable that his prince had not forsaken

him at last; or if this calamity had in that case be-

fallen him, it need not have produced such a bitter

reflection.

            When we have lost the favour of our friends, or

in fear of enemies, it is our wisdom to use proper

means for softening their resentments; but that is not

the first nor the chief thing we have to do; our first

work should be, to make our peace with God, if we

have offended him, for he fashioneth the hearts of men

 

                          * Gal. i. 10.

CHAP. XVI.]      BOOK OF PROVERBS.             365

 

according to his pleasure; and whether they act as

friends or enemies, they are ministers of his provi-

dance*.   Jacob did well in giving so large presents to

Esau, and addressing him in such submissive language

but neither his complaisance nor his gifts turned his

brother's alienated heart to him. These were, indeed,

means which God blessed for that purpose; but the

principal mean which Jacob used for this purpose,

was weeping and supplication, and by these he had

power with God, and, by consequence, with men, and

obtained the glorious name of Israel.

            God has often given favour to his faithful people in

the eyes of strangers and enemies, which appears in

the instances of Joseph in Egypt, David at Gath, and

Daniel in Babylon. These and the like examples of

God's sovereignty over the hearts of men, and good-

ness to his people, may satisfy us that God will sooner

or later reconcile the hearts of enemies to his servants,

when he sees it for their real benefit.  Job was long

an object of indifference to some of his friends, and

aversion to others of them, yet at last the hearts of all

his acquaintances were disposed to love and serve him.

            If one endeavours to prove what is the good, and ac-

ceptable, and perfect will of God, and yet misses the

favour of men, he may rest satisfied in this, that he is

at peace with God, and that his providence will make

the wrath of men to promote his noblest interests.

The matyrs, when they lost their lives, were over-  

comers, and obtained brighter crowns than the mighti-

est of their adversaries ever wore†.

            Ver. 8.  Better is a little with righteousness, than great

revenues without right.

            The fruits of unrighteousness may be pleasant in the

mouth, but they are bitter in the belly; and a man

 

            * Prov. xxi. 1;  Psal. cv. 25.         † Rev. xii. 8.

366         EXXPOSITION OF THE       [CHAP. XVI.

 

that consults his true interest, will rather live on bread

and water, or starve, with a good conseience, than

enjoy the revenue of kings, without the approbation

of God and his own heart.

            There are too many in the world who would rather

be rich by unfair means, than enjoy the pleasures of a

good conscience with poverty; and therefore the

Spirit of God cries to us again and again, that a little

with honesty and the fear of the Lord, is better than

affluence without it*.

            Ver. 9.  A man's heart deviseth his way;

but the Lord directeth his steps.

            The first verse of this chapter is in many transla-

tions made to express the same truth.. "The prepara-

tions of the heart belong to man, but the answer of

the tongue to the Lord†.

            The Lord has a sovereign influence over the hearts  

and thoughts of men; and they can devise nothing

without the concurrence of his providence, for in him 

we live, and move, and have our being.  When men

are even taking unhallowed means to determine their

conduct, the holy providence of God, by undiscerned

influence; overrules their minds, and decides in their

councils. When the king of Babylon used divination

to direct him whether he should direct his march to

Rabbah or Jerusalem, it was the Lord that determined

him to come against his own people, to punish them

for their iniquities.  Yet Solomon affirms with truth,

that a man’s heart deviseth his way, because man ex-

ercises full freedom of will in forming his projects.

 

            * Chap. xv. 16.

            † To account for the variety of translation in this and many other

places, it is necessary for the English reader to remember, that the

meaning of the Hebrew particles is very indeterminate, and the verb

often omitted.

CHAP. XVI.]     BOOK OF PROVERBS.              367

 

The decree and providence of God do not inter-

fere with the free-will of rational creatures, far less can,

man's free-will preclude the absolute dominion of the

Most High, over the hearts, as well as the fortunes

of men*.

            The sovereign dominion of God shines clearly

in the disposal of men's ways. They either exe-

cute their counsels or not, as his wisdom has de-

termined.  They sometimes accomplish their own

counsels, but whether they do or not, they never fail

to accomplish the purpose of God. Those that know

not God, those that will not acknowledge his de-

crees and providence, and those that set themselves in

the most avowed opposition to God, are all of them

employed as instruments in the execution of his de-

crees. The devil himself was deeply concerned in the

accomplishment of the glorious purpose of God about

our salvation.

            God not only determines the event of a man's de-

vices, but every step in his progress.  He not only di-

rects every step of his people†, but every step in the

walk of every-man, and even of his greatest enemies,

is ordered by him‡.  And accordingly, we find

Isaiah  and Micah, when they speak of the Assyrian

invasion of Judea, naming the particulars of their

march, as if they had been writing an history, rather

than a prophecy; for they were inspired by Him who

worketh all things after the counsel of his own will,

and makes use of all creatures as the ministers of his

providence||.

            What comfort to God's people may be derived from

this point!  Our heavenly Father has all hearts, and

tongues, and hands under his management. A dog

 

            * Psal. xxxiii. 15.     † Prov. iii. 5.     ‡ Jer. x. 25.

                                    || Isa. x.  Mic. i.

368      EXPOSITION OF THE                    [CHAP. XVI.

 

cannot move its tongue against any one of us, unless

he give it commission*.

            Whatever befals us by the spite of men, should

lead our thoughts to God; and when we consider it

as a piece of his providence, we shall see that we

have no reason to complain, but much reason to

adore†.

            Let us never lay down any plan of conduct, with-

out acknowledging God. If we will not take notice of

his providence in proposing our measures, we shall

find in the prosecution of them, that there is a provi-

dance which will have its course, in spite of all the

wisdom and strength of men.

            Ver. 10. A divine sentence is in the lips of the king;

his mouth transgresseth not in judgment.

            It is too evident that this sentence contains not the

character of all kings, but only of those who deserve

this noble title by their wisdom and goodness. It would

not be a perversion of the original text, in this and

other passages which speak of the excellent qualities of

kings, to translate them as advice, rather than de-

scriptions of their behaviour,—Let a divine sentence

be in the lips of the king, and let not his mouth transgress

in judgment.

            Great sagacity and penetration is necessary, for

those that govern whole nations. The higher men are

exalted, they need the more wisdom, because igno-

rance and folly are attended, in men of station and

power, with very destructive consequences.  Kings

are not born wiser than other men, but they are under

stronger obligations than their subjects, to use with

unceasing diligence the means of attaining wisdom, and

to pray for it to Him who is the Fountain of wisdom

and royalty.  When God calls men to any station for

 

            * Isa. liv. 17.          † Lam. iii. 37, 38, 39.

CHAP. XVI.]   BOOK OF PROVERBS.           369

 

which great degrees of wisdom are requisite, let

them ask it of God, who giveth liberally and upbraid-

eth not.*

            Justice is equally necessary in kings, for without

this, great talents only render them terrible scourges

for their subjects and neighbouring nations†.

            This text directs our sentiments about kings. We

are not required to shut our eyes, and to believe ma-

nifest lies of the greatest men; but it is sinful and

dangerous to entertain groundless prejudices against

kings, and to weaken their government by speaking

to their disadvantage‡.

            How worthy is our Lord Jesus Christ to wear upon

his head many crowns!  He is the wisdom of God,

and all administrations are judgment and righteous-

ness ||.

            Ver. 11 A just weight and balance are the Lord's;

all the weights of the bag are his work.

            It was a custom among the nations who knew not

God, to ascribe divinity to the inventors of useful arts;

but the Scripture teaches us to ascribe all good inven-

tions to the one living and true God. It was he who

taught the merchant, as well as the husbandman,

discretion; and the appointment of weights and mea-

sures, as instruments of justice in trade, is to be ascribe-

ed to him.

            A man that puts the royal stamp upon base metal,

is accounted a traitor to his prince; and it is a daring

wickedness for men to use those weights and balances,

which are God's appointments for the benefit of so-

ciety, as means of injustice to their fellow-men.

 

            * 2 Chron. vii. 12. I Kgs. iii. † 1 Kings x. 9.

            ‡ Job xxxiv. 18.  Eccl. x. 20.            || Psal. xcvii. 2.

370              EXPOSITION OF THE           [CHAP.  XVI.

 

But a just weight and a just measure are approved by

him, for he loveth justice and establisheth equity.

            Ver. 12.  It is an abomination to kings to commit wick-

edness, for the throne is established by righteousness.

            Should not wickedness be abhorred by the poor on

the dunghlll, as well as the king on the throne? No

doubt. But sin is greatly aggravated by the place

that a man holds in society, and what is pernicious to

one individual in a private man, is mischievous to a

kingdom in a sovereign. Jeroboam not only sinned;

but made Israel to sin, and his iniquity spread itself

from Dan to Beersheba, and continued to diffuse its

poison many hundreds of years after he was laid in his

grave.

            Kings must not only abstain from wickedness; but

abhor it and punish it; and it is their interest to do so,

for great hosts save not a king, nor is his throne se-

cured by the largeness of his dominions, and the valour

of his soldiers, but by righteousness, which brings

down the blessing of God, and attaches to him the

hearts of his subjects.

            How greatly does God recommend righteousnees

our love and practice!  He makes it the instrument of

safety and happiness to familial and nations, as well

as private persons.  The histories of nations shew us,

that the number of years has been hidden to the op-

pressor, that long and happy reigns have seldom been

enjoyed but by good princes, and that national con-

vulsions and revolutions have been the ordinary conse-

quences of of public injustice.

            Thy throne, O God, is for ever and ever. Why?

The sceptre of thy kingdom is a right sceptre; thou

lovest righteousness, and hatest iniquity*.

 

            *Isa. ix. 6, 7.    Jer, xxiii. 5, 6.

CHAP. XVI.]       BOOK OF PROVERBS.           371

 

Ver. 13. Righteous lips are the delight of kings, and

they love him that speaketh right.

            There have been too many kings that loved flattery

much better than the lips of truth; but they have al-

ways found the smart of it. Jeroboam had almost lost

an arm, and Ahab lost his life, because they could not

bear plain dealing.

            David was a wise prince, who would not suffer liars

to abide in his sight, and loved Nathan for his sharp

reproofs.

            It is the duty of those who have the ear of kings, to

give faithful and just counsels, and to tell them neces-

sary though displeasing truths. By this they will at

last gain favour, when flatterers are become the ob-

jects of their just abhorrence. Micaiah was honoured

as an honest prophet, when Zedekiah the son of Che-

naanah was obliged to flee into an inner chamber to

hide himself; and even the proud kings of Babylon

bestowed the highest honours upon Daniel the captive,

for his' sagacity and honesty in foretelling the most

dreadful calamities.

            If God requires his vicegerents upon earth to abhor

liars and flatterers, how detestable must they be to

himself!  None of them are ranked by him among his

own people, of whom he says, "Surely they are chil-

dren that will not lie*.”

            Ver. 14, 15. The wrath of a king is as messengers

of death, but a wise man will pacify it.  In the light of

the king's countenance is life, and his favour is as a cloud

of the latter rain.

            It is, the duty of all men to govern their passions,

but especially of kings, because their anger may prove

deadly. On the other side, their favour misplaced is

of such consequence, and attended with so much ho-

 

            * Isa. lviii. 8. Psal. v. 5.

372       EXPOSITION OF THE                  [CHAP. XVI.

 

nour and advantage, that it may give encouragement

to wickedness. The good emperor Theodosius the

Great, made the latter part of his life unhappy to

himself, by the effects of his rash anger, in causing

many of the Thessalonians to be murdered; and many

princes have been ruined by means of unworthy fa-

vourites.

            A wise man will not rashly incur the hatred of his

prince, or if he has provoked his anger, will endeavour

by proper submissions to appease it. And it is a very

justifiable piece of prudence in those who are admitted

to the presence of monarchs, to make themselves 

agreeable, by every mean that consists with a good

conscience*.  We have reason, however, to be thank-

ful, that we are not plagued with arbitrary monarchs,

as many nations were in ancient times, and still are in

our own age. Let us do that which is good, and we

need not much fear the frowns of princes.

            If the wrath of kings, which reaches only the body,

and is circumscribed within the limits of the present

life, be dreadful as messengers of death, who can

stand before the wrath of Him that can kill both soul

and body, and torment them in an everlasting lake of

fire!  How infatuated are they that provoke his dis-

pleasure by wilful rebellion, and will not accept the

benefit of that reconciliation which his grace has pro-

vided!  Is it all one to us whether we are crushed for

ever under the avenging arm of God, or blessed with  

the smiles of the King of heaven, infinitely more re-

freshing than the dew upon the grass, or the clouds of

the latter rain, which mature the precious fruits of the

earth?  We are children of wrath; but Christ is our

peace, and through him we are called to the enjoyment

 

                        * Eccles. viii. 2-5.

CHAP. XVI.]         BOOK OF PROVERBS.       373

 

of that favour which is the fountain of felicity; and

shall the favour of God be less esteemed by us than

the smiles of a great man by his fellow-worms!

            Ver. 16.  How much better is it to get wisdom than

gold! and to get understanding rather to be chosen than

silver.

            If you ask a rich man that wants wisdom, whether

gold or Wisdom is best? he will answer, gold. But

he is a fool, and his word deserves no regard. If you

ask the some question at a poor wise man, he will give

the preference to wisdom; but you will say he is not  

a competent judge, because he wants experience and

impartiality. Here we have a clear and full answer to

the question, by a man celebrated equally for his wis-

dom and riches; and he tells us that it is impossible to

declare or imagine, how much wisdom is better than

silver or gold. Most men prefer gold to wisdom, and

thereby discover their ignorance and folly; for as much

as heaven is higher than the earth, and eternity exceeds

a moment in duration, so far does wisdom exceed riches

in value.  It is uncertain whether riches will do us

any service, but it is certain they can do little. It is

uncertain how long they will continue with us, but it

is well known, that they will in a few years at most

be useless to us; whereas the least degree of saving

wisdom is of immense value, and has the promise of

the life that now is, and of that which is to come. Re-

ceive wisdom, therefore, rather than silver, and the

instructions of wisdom rather than choice gold*.

            Var. 17. The high way of the upright is to depart

from evil;  he that keepeth his way preserveth his soul.

            To live in any known sin is utterly inconsistent with

wisdom and uprightness. It is the property of a sin-

cerely religious man to depart from sin of every kind,

 

                        * Chap. iii. 14, 15.

374          EXPOSITION OF THE             [CHAP. XVI.

 

and in every degree. He will not allow himself in

any sin, however profitable or pleasant, or however

dangerous the opposite course of holiness may be.  He

will, not indulge sin in his words, or in his most secret

thoughts, more than in his actions; but keeps at a dis-

tance from every appearance of evil. He knows that 

there are many temptations surrounding his path, and

that he has a corrupt nature within him, which is a

constant and indwelling temptation; and therefore he

walks circumspectly, not as a fool, but as a wise man,

and daily prays that he may be led and kept in the

way, of uprightness by the good Spirit of the Lord.

            Happy is the man that keepeth his way; he walks

in safe path wherein he shall not stumble, for it is the

highway of the King of heaven.  He preserveth his

soul for he is preserved from the paths of the de-

stroyer.  He walks in Christ, and is led by the Spirit

of Christ, and no lion nor ravenous beast shall be let

loose to destroy him; but he shall come at length to

the Zion of blessedness with songs and everlasting joy

upon his head.

            By this mark we ought to try our uprightness, and

by this rule to guide our steps*.

            Ver. 18. Pride goeth before destruction, and an haughty

spirit before a fall.

            Pride is a common and dangerous iniquity, and our

kind instructor multiplies his cautions against it. The

danger of pride is plain from every history of the great

transactions that have come to pass in heaven and in

earth.  The prophets describe the destructive conse-

quences of this sin with all the strength of their divine

eloquence, and all the sublimity of the prophetic style†.

The history of the evangelists shews us what amazing

 

            * Psal. xviii. 23.  Isa. xxxv. 8-11. xlix. 10, 11.

                        † Isa. xiv.   Ezek. xxix. 31.

CHAP. XVI]      BOOK OF PROVERBS                  375

 

humiliation was necessary to expiate the guilt contract-

ed by the pride of man. And the tendency of the

preaching and writings of the apostles, was to cast

down every high imagination of men, that no flesh

might gory, but in the Lord*.

            Might not this loathsome disease become a cure for

itself?  Can any thing afford us greater cause of humi-

liation, than to find ourselves guilty of a sin so exceed-

ingly unreasonable and presumptuous as pride? Shall

a worm swell itself into an equality with the huge le-

viathan?  What is man that he should be great in his

own eyes? or what is the son of man, who is a worm,

that he should magnify himself as if he were some

being greater than an angel? Was the Son of God

humbled for us, that we might not perish for ever,

and shall pride ever be suffered to reign in our souls†?

            Ver. 19. Better it is to be of a humble spirit with the

lowly, than to divide the spoil with the proud.

            Although pride were not followed by destruction,

and humility were attended by the most afflicting cir-

cumstances, yet humility is to be infinitely preferred

to pride.

            The word here rendered humble might by an incon-

siderable variation signify afflicted. Humility and af-

fiction are often in scripture expressed by the same

word, and described as parts of the same character.

Low and afflicted circumstances are often useful, by pro-

moting humiliation of spirit. The reverse sometimes

takes place, but it is an evidence of a very intractable

spirit, if we cry not when God bindeth us, and con-

tinue unhumbled under humbling providences. The

cottager that has his little Babylon of straw, is less

excuseable than the mighty Nebuchadnesaar walking

 

            * I Cor. i, 29.             † Chap. xi. 2. xvi. 5.

376               EXPOSITION OF THE                    [CHAP. XVII.

 

in his pride through the splendid chambers of his stu-

pendous palace.

            However mean the circumstances of the humble man

may be, he is incomparably happier than the most

prosperous of proud sinners. Alexander and Severnus,

after all their mighty conquests, are said to have lament-

ed the emptiness of their acquisitions. I have been all

things, said the last of these mighty men, and nothing

is of any use. The joys and triumphs of the prospe-

rous sinner are unsubstantial and fleeting as the wind.

But the humble and afflicted Christian is a happy man,

for his poverty of spirit makes him content and thank-

ful. The God that knows the proud afar off, looks on

him with complacency, and dwells with him, to revive

his contrite spirit. He believes that he is in the cir-

cumstances which his heavenly Father knows to be

best for him. Christ declares him blessed, and he

shall be blessed through eternity.

            Ver. 20. He that handleth a matter wisely shall find

good; and whoso trusteth in the Lord, happy is he.

            We ought not only to avoid every thing sinful and

foolish, and to exercise ourselves diligently in our ne-

cessary businesses and duties, but likewise to do every

thing that we undertake wisely and discreetly.

            The prudent management of affairs is attended with

great comfort and advantage. It will give us reason-

able hopes of success, command esteem from others,

and prevent the evil consequences that usually result

from indiscretion. David's name was much set by

when he was in the house of Saul, because he behaved

himself prudently on every occasion; and Solomon's

prudent administration filled the Queen of Sheba with

amazement, and made her almost to envy the servants

that had the pleasure of attending him, and seeing and

hearing his wisdom.

            In our religious course, we are required to do every

CHAP. XVI.]         BOOK OF PROVERBS.             377

 

thing in a decent, orderly, and prudent manner. This

will conduce to our own comfort and happiness, to the

glory of the God of order, and to the edification of the

body of Christ; and it will prevent our good from being

evil spoken of by those that desire to find occasion

against us.

            But whether we are employed in the business of the

world, or in that of God, we must not trust to our

own skill and prudence. To God we must look, and

on him we must depend for direction, and help, and

success; for a man's heart may devise his way, but the

Lord directs his steps *.

            Happy, is the man that trusts all his concerns in the

hands of God.  His heart is freed from anxious cares.

He receives all needful supplies of wisdom and strength.

He is led in the way of safety, and shall at last inherit

God's holy mountain.

            Ver. 21. The wise in heart shall be called prudent;

and the sweetness of the lips increaseth learning.

            A good name is better than precious ointment, and

this blessing is enjoyed by the wise in heart, and en-

ables them to be serviceable to other men by the com-

munication of their wisdom. Although the heart is

the seat of wisdom, it must not be buried there, but

discover itself in the speech and conversation, that many

may be edified; for we were not born for ourselves

alone, but as we are made of one blood, and joined to-

gether by endearing relations, so we are bound to be

useful to one another.

            That our wisdom may be useful, we should endea-

vour to produce it to advantage, by a graceful and en-

gaging manner of expression. It is not uncommon

with bad men to set off their corrupt sentiments by

dressing them in all the beauties of language, and by

 

                              * Verse 9.

378                EXPOSITION OF THE               [CHAP:  XVI.

 

this means multitudes are seduced into error and folly.

Is not wisdom far better entitled to this recommenda-

tion than folly? The expression of our thoughts in

proper language will increase our learning, by making

them more clear and distinct to ourselves, and thus en-

abling us to pursue them into their native consequences.

And learning will be diffused amongst others, whilst it

is conveyed to them in a clear and engaging manner.

What satisfaction must it give a man to improve his

neighbours in the most useful knowledge? It makes

him a public good, as we are told in the next verse.

            Ver. 22. Understanding is a well-spring of life unto

him that hath it; but the instruction of fools is folly.

            Our plenty of water makes us less sensible than the

inhabitants of Palestine, of the propriety of that meta-

phor, whereby every thing that is useful or pleasant

is in scripture compared to water.  It was one of the  

recommendations that God himself gave to his people

of the land of promise, that it was a land of fountains

of water, as well as a land of milk and honey; and the

blessings of Christ are compared to water in many pass-

sages of the scriptures.

            As waters in a thirsty land; so is a wise man to his

friends and neighbours.  He has in him a well of liv-

ing waters, and these issue forth in quickening and re-

freshing discourse. His wise and edifying converse is

not confined to those times when he is professedly in-

structing or counselling his family or friends, but when

he acts in character, his familiar converse ministers

grace to the hearers.  But When fools are giving their

instructions and counsels, they cannot hide that folly

which cleaves to them continually. They must still, be

themselves, and it is to be lamented that fools are for

the most part more consistent than wise men. Wise men

have folly still remaining in them, and therefore are

not wise in every thing; but fools are entirely destitute

CHAP. XVI.]       BOOK OF PROVERBS.               379

 

of wisdom, and discover their foolishness when they

are most earnestly endeavouring to appear wise.*

            Every man, when he builds a house, seeks a situation

where he may be furnished with plenty of wholesome

water; and if we believe the wise man when he com-

mends the wise, we shall be desirous of their society

and friendship, and account their neighbourhood a

blessing†.

            Ver. 23. The heart of the wise teacheth his mouth;

and addeth learning to his lips.

            The wise man commended a graceful manner of ex-

pression to us‡ but there is a false eloquence which

he rather wishes to guard us against. Pompous

words, and turns of wit, and fine thoughts that want

solidity, will not make a man, truly eloquent. The true

excellency of language consists in expressing just and

important thoughts with clearness and force, that they

may be understood and felt by the heaver. A man

that understands a subject well, although he is but an

ordinary speaker, will do more justice to it than the

finest speaker in the world, that has not a clear view of

it.  And we cannot expect to make others feel the im-

portance of the things we speak, unless our own hearts

are duly impressed with them.

            This text is a good rule for preachers, and directs

them to a proper taste for pulpit eloquence. They  

ought to understand and feel the truths they explain

and recommend, and this will greatly assist them to

find out, acceptable words, by which their hearers will

be edified.—It likewise directs hearers in the choice of

their pastors. A voluble tongue may enable a preach-

er to entertain them for a time, but they cannot expect

to be fed with knowledge and understanding by one

whose heart is not furnished with the truths of the

 

            * Job xi. 12.      † Chap. xiii. 14.        ‡ Ver. 21.

380                 EXPOSITION OF THE            [CHAP. XVII.

 

word and impressed with a deep sense of their im-

portance.

            The tongue of every wise man is governed and taught

by his heart. God is our great Teacher, and he has di-

rected us to be teachers to ourselves.  "My reins,"

says David, "instruct me in the night."  The heart,

by its wise deliberations, must instruct and guide the

members of the body, the eyes, the hands, the feet, and

particularly the tongue, which is hardest to be taught

of them all. The tongue of the just is as choice sil-

ver, when that of the wicked is little worth; and it is

the heart that makes this mighty difference.*

            Ver. 24. Pleasant words are as an homey-comb, sweet

to the soul, and health to the bones.

            Friendly converse is a very agreeable and useful

thing. It relaxes and amuses the mind, dispels anxiety

from the thoughts, furnishes us with useful informa-

tion, promotes mutual kindness, and makes us to re-

turn with renewed vigour to the businesses of life.

            Words that convey proper counsels and consolations

to persons in perplexity and distress, are pleasant and

medicinal like honey from the comb. They revive the

drooping spirit, and strengthen the feeble knees.

            “The words of the pure are pleasant words.”  The

truths of God are unspeakably pleasant to every man

that has not a most vitiated relish. They deserve to be

expressed in the most pleasant language, but unless

they are debased by a manner of expression quite

below their dignity, they must be pleasant to the

heart, and nourishment to the soul. The honey

that drops of itself from the comb, is not so sweet to

the mouth as the words of God to the spiritual relish.

It is a feast to Christians to hear these truths delivered

by the preachers of the gospel; but they are not enter-

 

                        * Chap. x. 20.

CHAP. XVI.]     BOOK OF PROVERBS.            381

 

tainments merely for the Lord's day. Christians should

accustom themselves to useful and religious communi-

cations. Our Lord, in the days of his humiliation, set

us an example of entertaining one another with them

at ordinary meals and social meetings. How greatly

would our comfort and spiritual strength be increased

by such useful converse! Such discourse is pleasant in

the ears of God himself, and why should it not be

pleasant to those who profess to be followers of God as

dear children*?

            Ver.  25. There is a way that seemed right unto a

man; but the end thereof are the ways of death.

            It is no evidence that a man is in the right way, that

he thinks himself to be in it. There are some that toil

themselves all their life in the practice of things which

have not the stamp of divine institution, and yet are

called by the name of religion. God, instead of saying

to them as they expect, "Well done, good and faithful

servant," will ask them that mortifying question, “Who

hath required these things at your hands?”  Some are

treasuring up to themselves the fiercest indignation,

when they are feeding their pride with ungrounded

imaginations of doing to God acceptable service.  Let

us therefore give earnest attention to the word of God,

as a light shining in a dark place.

            There are many of the human race who think they

are in the high road to heaven, and yet know nothing

experimentally of Christ, without whom no man shall

see the Lord. How terrible will it be for those that

imagine themselves in the way to heaven, to find them-

selves at last in the lake of fire and brimstone!  Alas!

why should men indulge themselves in their own de-

ceivings?  Will it make a man well when he is dying,

to think he is in a good way? It will only keep him

 

                            * Chap. xv. 26.

382         EXPOSITION OF THE                   [CHAP. XVI.

 

from employing the physician till his case is beyond

recovery. Examine yourselves impartially by the word

of God, by which you must be judged at the last day.

If you are then found in a state of condemnation, there 

is no relief.  But, behold, now is the accepted time,

and the day of salvation. Judge yourselves, and fly to

the hope set before you, and you shall not be judged.

            So common and dangerous is self-deceit, that the

wise man, directed by the Spirit, did not judge a single 

warning against it sufficient. Again and again he cries

to us; to see that we are in the right way that leadeth

unto life.

            Ver. 26.  He that laboureth, laboureth for himself;

for his mouth craveth it of him.

            A man’s industry in his calling is no sure sign of

virtue, for although it is a duty commanded by God,

and necessary to be practised; yet profit and necessity

constrain a man to labour, who has no regard

either to God or man.

            But this proves that idleness is a most inexcuseable

sin. It is not only condemned in the scripture, but

it is a sign that a man wants common reason, as well

as piety, when he can neither be drawn by interest;

nor driven by necessity, to work. Self-love is a damn-

ing sin where it reigns as the chief principle of action;

but the want of self-love where it is required is no less

criminal.  They should be left to starve who have

strength, and want will to labour.

            But may those be idle who are exempted by their

circumstances from the necessity of labouring for

bread?  By no means.  Idleness wastes precious time,

it enervates the body, and rusts the faculties of the

mind.  It is an endeavour to elude the sentence pro-

 

                     * Chap. xiv. 12. xvi. 2.

CHAP. XVI.]          BOOK OF PROVERBS.            383

 

nounced upon fallen man, and an introduction to every

vice*.

            Ver. 27. An ungodly man diggeth up evil; and in his

lips there it as a burning fire.

            If the bishops of England will not learn diligence,

said the godly Latimer, from Christ and his apostles,

they may learn it from the devil, who is still busy in

his diocese.  We may add, that slothful Christians, if

they will not learn diligence from the example of those

who through faith and patience inherit the promises,

may be roused by considering the restless activity of

ungodly men, who employ themselves in the service

of sin, as busily as the slave who digs in a mine to

supply the avarice of his unfeeling master. The ser-

vice of sin is the worst of drudgeries, for that cruel

master obliges the poor wretches who are enslaved by

their own corrupt lusts, to fatigue their minds in con-

triving, and their members in executing their imperious

commands.

            Some of the ungodly dig up mischief, by reviving

stories that ought to have been for ever buried in for-

getfulness.  Themistoeles told one that proffered to

teach him the art of memory, that he rather wished to

learn the art of forgetfulness. There, are too many that

remember what ought to have been for ever forgotten,

and thereby kindle up the flames of contention. In

their lips there is as it were a burning fire; for their

words are as dangerous as fire kindled in the thatch of

a house, which threatens to burn it down, and set the

neighbouring houses in a flame. When men have such

a fire kindled in their tongues, it is easy to see by

whose breath it is blown up. The devil was liar and

a destroyer from the beginning, and endeavours to

make men as like to himself as possible. For this end

 

                              * Chap. xiv. 23.

384         EXPOSITION OF THE               [CHAP.  XVI.

 

he fetches coals from the bottomless pit, and sets (the

tongues of wicked men on fire, that they may spread

the infernal flame around them, destroying peace and

charity to the utmost of their power from the earth.

What shall be given to these wicked tongues?  Burning

coals of juniper, and they shall not have a drop of

water to quench them.

            Ver. 28.  A froward man soweth strife, and a whisperer

separateth chief friends.

            He is a wretch that spreads dissensions and entails

among men, who ought to live as brethren in unity.

Such a person; Solomon has already told us, is abhor-

red of the Lord*.

            One of the most dangerous of these classes of men

that sow strife, is that of the whisperers. These men

do not think fit to slander their neighbours openly, but

secretly defame one man to another. They report their

idle or false stories by way of secrets, and generally en-

deavour to procure credit by pretending to lament these

faults which they tell with pleasure, and which they

even forge, or at least make them a great deal worse by

their spiteful manner of relating them. This kind of

evil-speakers is like serpents in the way, or adders in

the path, which hiss and sting men when they are

dreading no evil. Men may oppose open enemies, and

ward, off blows which they see, but how can a man

guard himself from the invisible arrows that as shot

by the whisperer, whilst he keeps himself concealed

from view.  By these agents of the wicked one, irre-

parable breaches are often made in families and neigh-

bourhoods, and incurable jealousies excited amongst

the dearest friends.

            It is our duty never to lend an ear to the whisperer,

nor to believe any thing bad of our friend and neigh-

 

                          * Chap. vi. 4, 19

CHAP. XVII]        BOOK OF PROVERBS    385

 

bour, unless the cowardly backbiter will venture to

become an open accuser. If our own characters are in

any danger from these arrows that fly about in darkness,

let us commit them to God "Deliver my soul, O

Lord, from lying lips, and from a deceitful tongue."

            Ver. 29.  A violent man enticeth his neighbour, and lead-

eth him into the way that is not good.

            The devil never did any good to any of his servants,

and yet some of them seem to have more zeal for their

master's interest, than many of the servants of Christ.

These are too useless about gaining others to the obe-

dience of their Redeemer; whilst violent men compass

sea and land to make others as much the children of

hell as themselves.

            Such tempters to wickedness are to be abhorred as

the greatest plagues of mankind. Thieves deprive us

of our money, and murderers deprive us only of a short

life; but these factors of hell who would seduce us to

sin, attempt to rob us of heavenly treasures, and to

destroy our immortal souls. The Spirit of God warns

us at great length, in the first chapter of this book, to

avoid their snares.

            Whenever any man would lead us into a way that

is not good, let us remember what the end of that way

is, and hear his words with the same indignation as if

he were persuading us to cast ourselves into a burning

fairy furnace.

            The character of the seducer might be sufficient to

set us on our guard-

            Ver. 30.  He shutteth his eyes to devise froward and things;

moving his lips, he bringeth evil to pass.

            He takes so much delight in wickedness that he,

shuts his eyes, to meditate mischief with an undisturb-

ed mind, and vigorously employs the faculties which

God has given him, in the service of his grand enemy.

 

            Vol. I

386                  EXPOSITION OF THE              [CHAP. XVI.

 

            His tongue is a fire, a whole world of iniquity; but

it has not enough of wickedness in the compass of its

power to gratify his infernal thirst for sin, and there-

fore he speaks with his feet, and teaches with his

fingers, and winks with his eye, to express the malig-

nity of his heart, and give the signal to his companions

in wickedness.

            Strange that the eons of Adam should thus aban-

don themselves to wickedness, and serve sin with so

much toil, when the wages of it is death. Men com-

plain that the way to heaven is full of difficulty and

danger. But broad as the way to hell is, there are

many who undergo much more fatigue in it than the

way to heaven requires, and they have not the comforts

and joyful hopes to entertain them under their toil and

sweat, that the travellers to Zion enjoy. They pass

through a hell of labours and fears, to a hell of fire

and brimstone.

            Shall we join in a confederacy with these workers of

iniquity?  Let us rather abhor their company, unless

we wish our souls to be hereafter gathered with sinners.

            Ver. 31. The hoary head is a crown of glory, if it be

found in the way of righteousness.

            Both Scripture and reason teach us to honour grey  

hairs. It is reported, that when an aged man went

into a public assembly at Athens, and every seat was

filled, none of the Athenians moved to give him place.

Whereupon the Lacedemonians, who were in a seat by

themselves, rose up to a man, to give him a place.

All the Athenians applauded their polite behaviour;

whereupon the old man observed, that the Athenians

knew what was right, and the Lacedemonians practis-

ed it.

            But old men are not always wise, neither do the

aged always understand judgment, and thus they for-

feit that honour which they might otherwise expect.

CHAP. XVI.]             BOOK OF PROVERBS.          387

 

Old age is an honour, and royalty is an honour; but

better is a poor and wise child, than an old and foolish

king who will no more be admonished. His self-con-

ceit and intractable disposition, debase at once the

lustre of his crown, and the glory of his grey hairs;

but to be an old saint, is an honour that entitles a man

to the highest respect. None but fools will despise

him for those infirmities, which are the inseparable at-

tendants of grey hairs. How provoking to God such

insolence is, may be learned from the story of the two

she-bears that tore forty and two children for saying

to Elijah, "Go up, thou bald head; go up, thou bald

head."

            The honour bestowed by God upon old Christians

in lengthening their days, the experience they have

gained, and the usefulness of their former life, should

engage us to pay them great respect. We honour them

whose heads have been encircled with crowns by the

hands of men, and will we refuse honour to those

whom God himself hath crowned with silver hairs.

It is a comfort to aged Christians to find due respect

paid to them, and they should endeavour to secure this

respect, by avoiding peevishness and covetousness, which

are vices incident to this period of life, by bearing with

young persons, although they have not learned so much

wisdom as themselves, by submitting with cheerful-

ness to the unavoidable weaknesses of age, by trust-

ing in God*, by shewing the faithfulness of God and

the advantages of religion to the rising generation, and

by bringing forth the various fruits proper to that time

of life.

            Young persons should remember that old age is fast

hastening to them, and show that regard to the old,

which they will then expect to meet with from the

 

                                    * Isa. xlvi. 4.

388                   EXPOSITION OF THE            [CHAP. XVI.

 

young. They ought to enter into the way of righte-

ousness, that they may be found in it by old age or

death if age should find them in the way of sin, their

situation is very dangerous, though not altogether des-

perate.

            Ver. 32.  He that is slow to anger is better than the

mighty; and he that ruleth his spirit than he that taketh

a city.

            The meek obtain the noblest victories, and enjoy

the happiest kind of authority. They have power over 

their passions, which are brought under the dominion

of reason, and are not suffered to make such insurrec-

tions as those which disquiet the spirits of the proud

and haughty.

            The conquerors of nations and cities have been cele-

brated by historians and poets, and their valour and

success dazzle the eyes of the generality of men; and

yet few of them deserve praise. Seneca observes, that

such heroes as Alexander the Great deserve the same

kind of honours with wild beasts, and earthquakes,

and pestilences, or any other instrument of desolation

to mankind. Some conquerors are nevertheless truly

honourable, who have exposed their lives in just and

necessary wars, for the service of their country and the

suppression of tyranny. Gallant exploits of such true

heroes, are celebrated in the inspired writings.

            But he that is slow to anger and rules his passions

deserves far higher praise, for he gains a nobler victory.

Others conquer the bodies of men, but he conquers

his own soul. The conquerors of nations fight with the

arms of other men, but the meek have no soldier,

to deprive them of any part of their praise. Most of

the celebrated heroes conquered at the expense of their

fellow-creatures, and spread horror and devastation- 

around them like the tigers of the desert; but the

meek of the earth are public blessings, and deserve the

CHAP.  XVI.]         BOOK OF PROVERBS.              389

 

love of all men.  Of earthly conquerors it may be said,

that they have slain their thousands and ten thousands

of men, by their swords and warlike artillery. But

of the meek we may say, that they have put to flight

armies of devils by the sword of the Spirit and the

shield of faith; for these malignant spirits fight against

our souls, to support the dominion of our passions over

our reason.  Other conquerors have their praise from

men, and chiefly from men of foolish minds, for the

wise look upon the generality of them as the plagues

of the world; but those that are slow to anger have

their praise from the unerring Judge, who exalts the

meek to inherit the earth, whilst he looks upon the

proud ravagers of nations with disdain, and spurns

them into the dust. The conquerors of cities and na-

tions are wretched slaves to their own imperious pas-

sions, which forced Alexander to kill some of his best

friends, and made him so unhappy, that he almost

killed himself. The meek enjoy the sweet and glo-

rious liberty of the sons of God.  The crowns of con-

querors soon wither; but the homers of him that

rules over his own spirit shall continue through every

generation.  Do we wish to enjoy honour and power?

Let us fight against the corrupt affections of our own

mind, with the armour of righteousness on our right

hand and on our left.  To be our own masters, will be 

more glorious for us than if we were masters of the 

world.

            Ver. 28. The lot is cast into the lap; but the whole

disposing thereof is of the Lord.

            By lots men refer the determination of an event to

that which in respect of men is purely casual, and comes

not within the compass of men's knowledge or power;

but it is wholly determined by the Lord, who does all

things, great and small, according to the counsel of his

on will.  A remarkable instance of this truth we have

390           EXPOSITION OF THE                    [CHAP. XVI.

 

in the division of the promised land amongst the tribes

of Israel, which was done by casting the lot into the

laps of men; but these lots were managed by divine

providence in such a manner, that Jacob's predictions

in blessing his children were exactly accomplished.

            For this reason, lots are not to be used by way of

amusement, but in matters of importance worthy to be

referred to the arbitration of God, and incapable of

being otherwise decided to advantage.

            This proverb teaches us, that the things that fall

out to our view by pure accident, are within the com-

pass of Providence, which so entirely regulates every

thing, however inconsiderable, that a sparrow falls not

to the ground, nor a hair from our head; without our

heavenly Father. Time and chance happen to all

men, and the most important events of the life of men,

and of kingdoms and nations, turn upon very small

hinges, which do not come within the verge of our

knowledge and care. The safety of the Jewish nation

in the days of Esther, depended upon a very great

number of accidents, that appear to us very unimpor-

tant, and very remote from the interests of God's peo-

ple. But the Lord of hosts, who is wonderful in coun-

sel and excellent in working, was their saviour and

hope in the day of evil. Time and chance are his, and

the feast of Ahasuerus, the disobedience of Vashti, the

pride of the king and his ministers, the conspiracy

of Bigthan and Teresh, with the discovery of it by

Mordecai, the beauty of Esther, the departure of

sleep on a certain night from the king's eyes, the fancy

that struck him to have the Chronicles of the king-

dom read for his amusement, the superstition of Ha-

man, the event of his lots, and the good-humour  

which Ahasuerus happened to be in when Esther came

into his presence to petition for the life of her coun-

trymen,-all these things wrought together, under the

CHAP. XVI].     BOOK OP PROVERBS.                391

 

direction of the Lord, for the salvation of his chosen

people.

            Think not that your mountain stands immoveably

strong, for if God hide his face, you will be troubled.

He can make the veriest trifle the instrument of de-

stroying all the strength of your confidence, and the

mighty are taken away by him without hand.

            Trust in him at all times, and trouble not yourselves

with anxious thoughts about the things that shall

come to pass in the future parts of life. We never

discover so much folly, as when we set up for pro-

phets; for the things that are to come to pass, depend

upon a very complicated chain of causes, consisting of

innumerable links, which are quite out of the reach of

our view, but are every one of them under the eye

and in the hand of God. Blessed are those that give

up all their fortunes to the will of God, with a cheer-

ful resignation.  Nothing shall befal them, but accord-

ing to the will of Him that loves them better than

themselves, and knows infinitely better what is good

for them.

 

 

                          CHAPTER XVII.

 

            Ver. 1. Better is a dry morsel, and quietness there-

with, than an house full of sacrifices with strife.

            SOLOMON expresses the most delicious entertainments

by the word sacrifices, intimating his hope, that none

would presume to offer unto God a sacrifice, but of

392              EXPOSITION OF THE                    [CHAP. XVII.

 

the best of their cattle, for the best of beings is to be

honoured with the best we can give him*.

            The flesh of the peace-offerings was a feast for the

family and friends of the offerer, and there could not

be a more delightful feast, when piety and friendship

gave a relish to the entertainment. But the deli-

cate provisions are turned into gall and wormwood

by variance, whilst the bitterest things are made sweet  

by love and friendship.

            Solomon has already given us the instruction con-

tained in this verse†.  But it is useful to have it still

before our eyes, for peace and friendship are not

the balm of life, but of great importance in our re-

ligious course.  Strife is productive of innumerable

sins, and renders us unfit for the duties we owe to

God, as well as those of our various relations.  Love

and peace make every service to our families and

friends pleasant, and prepare us to lift up holy hands

to God, without wrath and doubting.

            Ver. 2.  A wise servant shall have rule over a son that

causeth shame, and shall have part of the inheritance

among the brethren.

            A low situation does not disqualify men from ob-

taining and using wisdom, nor from enjoying the ho-

nours and benefits of it; nor will an elevated rank

support men in folly, or hinder them from feeling its

mischievous effects.

            A poor wise man is too often despised, but it is only

by the unwise; for those that have wisdom set an high

value upon it, wherever it is found, and honour the

meanest person that appears to possess it.  It is per-

haps owing to the partiality, and not the wisdom of

parents, that this proverb has not been more frequently

verified in the letter. Children that are a shame to

 

            * Mal i, 14.           † Chap. xv. 17.

CHAP. XVII.]       BOOK OF PROVERBS,         393

 

their parents, have sometimes brought disgrace upon

themselves, from those that once loved them with a tender

affection, and still love them. Reuben was the begin-

ning of Jacob's strength, and yet he lost his dignity to

a younger brother, who, according to the fashions of

those times, was to be in some degree under his go-

vernment. But even when partiality prevails over

reason in the behaviour of parents, folly, by its native

consequences, and the just providence of God, does

often reduce men from honour and wealth to poverty

and disgrace, and place them below those over whom 

they once tyrannised; and wisdom exalts servants from

poverty to wealth, or even to power.  Joseph was a

slave in Potiphar’s house, and then a prisoner, but he

was made lord over Potiphar himself.

            Servants have often for their wisdom shared in the

inheritance. Solomon himself married his daughters

to two of his own subjects. Jarha, an Egyptian ser-

vant, was taken into the family of his master, and be-

came the head of a family in Israel*.

            This verse gives parents a proper hint about the dis-

tribution of their estates, and directs those who have

the disposal of places of trust, to pay a greater regard

to wisdom and integrity, than to high birth, or great

estates, or the connections of friendship and kindred.

            How excellent is wisdom, which raises the slave

from grinding at the mill, and the beggar from the

dunghill, to places of distinction, and to the truest ho-

nours, because they are the pure fruits of goodness!

How miserable a thing is folly, which degrades the

high, and brings misery upon the latter days of those

who flourished like green bay-trees in the prime of

their life!

            Ver. 3. The fining-pot is for silver, and the furnace

for gold; but the Lord trieth the hearts.

 

                        * I Chron. ii. 34, 35.

394              EXPOSITION OF THE                 [CHAP. XVII.

 

            As the fire tries metals, and separates the dross

from them, so the Lord tries the hearts of men; for

his eyes are like a flame of fire, and he perfectly dis-

cerns all the secrets of the heart. Men are too often

strangers to themselves, and mistake the principles by

which they are governed; but God is greater than our

hearts, and every thought is naked and open to his

eyes. He knows our words before they are pronounc-

ed by the mouth, and our imaginations before they are

framed in our minds.

            This is God's prerogative. There is not a greater

folly among those corrupters of Christianity, the Ro-

man Catholics, than their practice of praying to saints

and angels. Thou, Lord, even thou alone, knowest the

hearts of all the children of men, and therefore oughtest

to be feared, and to receive all religious homage.

            It is vain for men to worship God with the lips,

whilst the heart is removed from him; nor will our

good deeds to our fellow-men be accepted of God, when

they do not proceed from a principle of love*.

            This proverb may likewise be understood of those

awful providences by which the spirits of his people

are tried, as gold and silver are tried by the fire.  Af-

flictions and calamities are like a furnace which God

has in Jerusalem, by which dross is discovered, and

purged away†. But herein God discovers his kind-

ness, that he does not keep his gold in the fire till it is

entirely free from the dross, for if such a furious heat

were applied to it as is requisite to make metals entire-

ly pure, it would be altogether destroyed.  "I have

refined thee," says he, "but not with silver; I have

chosen thee (or made thee a choice vessel) in the fur-

nace of affliction‡.

 

            * Cor. xiii. 1, 2;    Rom. ii. 28.         † Mal. iii. 2, 3.

                                    ‡ Vide Septuagint.

CHAP. XVII.]      BOOK OF PROVERBS.               395

 

            Ver. 4. A wicked doer giveth heed to false lips; and a

liar giveth ear to a naughty tongue.

            Solomon has often warned us against compliance

with temptation; and every man that is not wicked

will surely follow his advice, for he is a wicked doer

that giveth heed to false lips. 

            Wicked men have a great treasure of evil in their

hearts, and yet have not enough to satisfy their own

corrupt dispositions. They are like covetous men, in

whom their large possessions only increase their lust

of having, and therefore they carry on a trade with

other wicked men, who are able to add to their store

of iniquity, by flattering and counselling them in sin.

Their heart gathers iniquity to itself, not merely by

its own corrupt imaginations and contrivances, but by

hearing the devilish lessons of those that have made a

greater proficiency in that wisdom which cometh from

below. They are blessed who hunger and thirst after

righteousness, but cursed are they who add drunken-

ness to thirst in the service of sin, for they shall be

filled with their own devices*.  By hearkening to the

wicked instructions of Jezebel, Ahab destroyed him-

self and his house; and the politic advices of Jonadab

proved no less fatal to the apparent heir of David.

            A liar is a wicked doer, and giveth ear to a naughty

tongue, for by the lies of other men he increases his

own stock, and is enabled to retail his abominable

stories with a better grace. He can say that he gives

the story as he heard it, (although he has no scruple to

make some additions), and thinks this a sufficient justi-

fication of himself; if the falsehood of what he has

told is detected. But a man shews himself to be a

liar and slanderer, when he gives too easy belief to bad

stories, that he may have the barbarous satisfaction of

 

            * Psal. lxiv. 5-7.

396                 EXPOSITION OF THE                [CHAP. XVII.

 

spreading them.  An honest man will not wound his

neighbour's character, by trusting the words of a tale-

bearer, and divulging what may very possibly be false.

And even when there is too much ground for believ-

ing the report, he will be backward to spread it any

farther, without some good reason.

            Ver. 5. Whoso mocketh the poor reproacheth his Ma-

ker; and he that is glad at calamities shall not be unpunished.

            It is our indispensible duty to compassionate the

poor, and if Providence puts it in our power, to re-

lieve them; and yet some are so destitute of bowels,

that they will trample them lower in the dust, by in-

sult and oppression.

            The reason why poor men are more exposed than

the rich to reproach, is, because they are supposed in-

capable of taking revenge; but it ought to be remem-

bered, that God is mocked through their side. If

God should appear in human shape, would we dare to

insult him? Would not the fear of a just and dread-

ful vengeance deter us? And to mock the poor, amounts;

to the very same thing. God end actually appear

in our nature, and he was then poor for our

sakes; and those that despise the poor, despise them

for a reason that reflects upon our Saviour himself

when he dwelt among us; and poor Christians are

members of his body, and every injury done to them

he considers as done to himself*.

            The reason of this proverb extends the meaning of

it to all persons that are despised, or held up to ridi-

cule, on account of any defect of body or mind, or

misfortune in circumstances, that does not affect the

moral or religious character of men. When we are

what God made us, and meet with calamities from the

 

                        * Mat. xxv. 42.

CHAP. XVII.]             BOOK OF PROVERBS.             397

 

appointment of providence, every indignity or affront

offered us reflects upon our Maker. Let no man,

therefore, be ashamed of any circumstance in his con- 

dition that is not the fruit of sin, unless he is ashamed

to own his Creator.

            To rejoice in calamities, is a mark of a child of the

devil. Christ wept for the miseries that were to befal

his implacable enemies for their cruelty to himself.

We find the people of God rejoicing and praising God

at the destruction of their enemies, but their satisfac-

tion was caused, not by any pleasure in the miseries of

their enemies, but by the discoveries of Gods mercy

to themselves, and the vindication of his righteousness,

by the infliction of deserved punishment on the irre-

concileable enemies of God*. A savage delight in

the misery of enemies, is often represented in scrip-

ture as the temper of the worst of men, who thereby

expose themselves to signal vengeance†.

            Ver. 6.  Children's children are the crown of old men;

and the glory of children are their fathers.

            Children are the means of preserving the name of

their parents when they are dead; and whilst they are

alive, it is their delight and honour to be surrounded

with descendants, except when they are so unnatural to

the instruments of their being, as to disgrace them by

their manners.

            When persons are now on the verge of the grave, and

every thing else becomes insipid to them, their chil-

dren's children are a great comfort, and procure them

much respect, when they are trained up in the way

wherein they should go. Old men are therefore bound

to give thanks to God for giving and sparing to them a

posterity on the earth. "I had not thought," said Jacob

to his beloved son. "to see thy face, and lo, God hath

 

            * Exod. xv.   Psal. xxxv. 9, 10.

†Psal. xxxv. 19-26.  Ezek. xxvi. 2. xxv. 2 xxxv. 15 Obad. 12.

398            EXPOSITION OF THE  [CHAP. XVI.

 

sheared me thy seed also."  Children are an heritage from

the Lord, and ought to be instructed in his ways, that 

parents may have pleasure in them, and in their young

families, when the days come wherein they would

otherwise be obliged to say, We have no pleasure in

them.

            It was a custom among the Romans, for men that

wanted sons, to adopt young men, and give them the

title and privileges of sons, that their name might not

die with themselves. Christians to whom God has

denied, or from whom he has taken away the blessing

of children, may find a better method of having some

to be their crown and glory. If, by their holy example

and religious converse, they win souls to Christ, these

shall be their crown of rejoicing in the day of Christ*.

            Some children are so destitute of natural affection,

that they care not how soon their parents die, that they

may enjoy their estates, and become masters of their

own actions. These are profane persons like Esau,

who thought he would have it in his power to kill

Jacob, when Isaac, who was now an old man, was dead.

Dutiful children will think it an ornament to them to

have their aged parents still alive, even when their

poverty and weakness make it the duty of their chil-

dren to labour for their support.

            But are parents of every kind a glory to their chil-

dren? The hoary head is not always a crown of glory

to the man that wears it, or to his family, but only

when it is found in the way of righteousness. The

seed of the righteous are respected for the sake of their

parents by good men, and even God himself has a re-

gard to them. Perhaps no history but that of David's

family gives us an example of a crown transmitted

from father to son for seventeen generations. Why

 

                       * 2 Cor. i.

CHAP. XVII.]       BOOK OF PROVERBS.                  399

 

did not God make the house of Ahaz like the house of

Jeroboam the son of Nebat, or the house of Baasha the

son of Ahijah? Because he would give a light to his

servant David in Jerusalem.

            Verily there is a reward to the righteous, which ex-

tends to their families and posterity. By righteousness

children are a crown to their parents, and parents are

a glory to their children; and therefore we ought not

only to practise, but to promote and maintain it amongst

our connections*.

            Ver. 7. Excellent speech becometh not a fool: much less

do lying lips a prince.

            Fools make themselves ridiculous, by affecting to

speak of things beyond their reach, or to use language

too high for their abilities. For a wicked man to talk

like a Christian, is equally unseemly. When a covetous

man talks in praise of liberality, or a hypocrite com-

mends the integrity of David, they condemn them-

selves.

            For a beggar who wears rags to put upon his breast

the coronet of a Duke, is ridiculous, because the agree-

ment of things to one another is requisite to the beauty

and propriety of any thing. Professions of religion

joined to wicked practices, are equally absurd. In no-

thing  is consistency to be more studied than in order-

ing our words and conversation.

            When a bad man has the tongue of a saint, he dis-

credits religion, and brings suspicion upon truly reli-

gious men.  The profane world will say, Do you hear

how finely that man talks? and yet he can take the ad-

vantage of his neighbour in a bargain: they are all

alike, and their profession's are but nets to catch the

unthinking. Good words will do no good to a bad man,

but aggravate his condemnation; out of his own mouth

 

                        * Gen. xviii. 19.

400         EXPOSITION OF THE                   [CHAP. XVII.

 

shall he be judged. They are not acceptable to God.

As Christ would not suffer devils to make confessions

of faith, even when their doctrine was sound; so God

will not suffer the hypocrite to take his covenant into

his lips, because such a holy thing is polluted when it

comes into the mouth of dogs*.

            Lying lips are no less unbecoming in the mouth of a

prince, who ought to honour the dignity of his station

by the dignity of his manners. A prince of our own

is said to have frequently used this proverbial saying,

"He that knows not how to dissemble, knows not

how to reign." You may judge from the text before

us, whether he deserved to be called the Solomon of

his age.  It was certainly a nobler saying of one of the

kings of France,—that if truth were banished from all

the rest of the world, it ought to be found in the breasts

of princes.

            A man's dignity obliges him to a behaviour worthy

of it, and of him whose favour has conferred it.  All

Christians are advanced to spiritual honours of the

most exalted kind. They are the children of God, and

heirs of the eternal kingdom, and ought to resemble

their heavenly Father, who is the God of truth. When

a young prince desired a certain philosopher to give

him a directory for his conduct, all his instructions

were comprised in one sentence,  "Remember that thou

art a king's son." Let Christians remember who they

are, and how they came to be what they are, and act

in character†.

            Ver. 8.  A gift is as a precious gone in the eyes of him

that hath it; whithersoever it turneth it prospereth.

            Gifts have a very strong influence in gaining love.

They are like precious stones in the eyes of those

 

            *Psal. li. 16.        † Rev. i, 5, 6.   1 Peter ii. 9.

 

 

 

CHAP. XVIII.]     BOOK OF PROVERBS.           401

 

that receive them, charming their eyes, and power-

fully turning their affections to the giver; and their

influence is almost universal, for they work upon the

heart of the wise and the self-denied, as well as of

the foolish and selfish.

            It was a sign of Abigail's prudence to meet David

with generous presents, as well as a persuasive speech,

when he was coming in fierce resentment to extirpate

her husband's family; and when Jacob met his incens-

ed brother, he not only endeavoured to pacify him by

submissive words, but also loaded him with noble gifts,

which were perhaps the most effectual means, (next to

Jacob's prayers), to regain his lost friendship.

            Such is the efficacy of gifts, that God expressly for-

bids them to be received by judges from parties that

have a cause to be decided by them, because they blind

the eyes of the wise, and pervert the words of the

righteous.

            What influence should the gifts of God have upon

our hearts! They are more numerous than the hairs

upon our head, and far more precious than pearls and

diamonds.  Surely they must have a constraining in-

fluence upon every heart that is not harder than the

nether millstone.

            Ver. 9.  He that covereth a transgression seeketh love;

but he that repeateth a matter separateth very friends.

            As we are required to love our neighbours as our-

selves, so we ought to promote love in the world, and

to seek the love of other men to ourselves. It is no

piece of the self-denial that becometh the followers 

of Christ, to be unconcerned whether we are loved

by our neighbours or not; for then we should be

careless whether they obeyed God and performed

their duty, or lived in the neglect of it. Whatso-

ever things are lovely, are to be minded and prac-

tised by us; and nothing is more lovely than to cover

402          EXPOSITION OF THE             [CHAP. XVII.

 

transgressions, as nothing is more hateful than the re-

peating of them.

            To cover our own transgressions, like Adam, would

be very dangerous, but we have the noblest examples

to recommend to us the covering of other men's faults.

How lovely was the behaviour of our Redeemer, when he

excused the unfriendly behaviour of his three disciples

in the garden of Gethsemane, and when he bestow-

ed such high commendations on their fidelity in his dis-

course with them, and his prayers to his Father, al-

though he knew that they would soon forsake him in

his sufferings, and make the best shift they could for

themselves!  Nor was his goodness confined to his

Apostles;  he excused even his murderers, when he

prayed to his Father for their forgiveness. Who is

like unto the Lord our God, who covers our iniquities

by his pardoning mercy, and removes them as far from

us as the east is from the west!  Surely the faith of his

pardoning mercy must mightily persuade us to cover

by the mantle of charity the offences of our fellow

sinners.

            Love covereth all sins*.  Paul teacheth us how this

is done†, and our self-love may give us much light

and direction on this point. Had we a love to our

neighbours like that which we bear to ourselves, we

would not be ready to observe their faults, unless they

were very glaring; we would make much allowance for

the temptations that seduced them, and consider how lia-

ble we ourselves are to fall before temptation; we would

not keep our eyes fixed upon their faults; but consider

likewise what there is in them to provoke us to love; we

would not be harsh in reproving, nor backward in for-

giving them, nor would any consideration provoke us

to cast in their teeth those old faults that seemed to

 

            * Chap. x. 12.          † 1 Cor. xiii.

CHAP. XVII.]         BOOK OF PROVERBS.            403

 

be forgotten.  By such a behaviour as this, love is

sought and gained.  Was it possible that Joseph's

brethren, cruel as they had been, could refuse their 

love to him, after the apologies that he so kindly made

for their faults *?

            But he that follows the contrary method of behaviour

seeks hatred, and alienates the affections of the most

cordial friends from one another. The censorious man,

the tale-bearer, the person that revives old quarrels, is

a mortal enemy to charity, a faithful servant of the ac-

cuser of the brethren; an enemy to him who is our

peace with God and with one another. If such dread-

ful punishments are threatened to those who are desti-

tute of love, what shall be the portion of those who

scatter the seed of enmity and variance through a whole

country, by the stories they tell, and by the lies and

misrepresentations which they mingle with their idle

tales!

            The meaning of this proverb must not be stretched

into a prohibition of punishments or censures necessary

to be inflicted on offenders, or of friendly reproofs, all

which are recommended in other places of this book.

            Ver. 10. A reproof entereth more into a wise man, than

an hundred stripes into a fool.

            The wise man gives us many marks, by which fools

may be distinguished from wise men; and does not in-

sist more on any of them, than the different uses they

make of rebukes and correction*. He not only tells

us that the wise man hears rebuke, and the fool scorns

it; but that one rebuke will have a better effect on a

wise man, than an hundred stripes on a fool.

            Fools have sometimes received correction, and made

a good use of it; but they were fools no longer, for

the rod and reproof gave them wisdom:  but it is a sign

404            EXPOSITION OF THE         [CHAP. XVII.

 

that folly it deeply ingrained, when an hundred rods

have men as great fools as they found them.

            Wicked men have uncircumcised ears, and they

cannot hear the word of the Lord; they have hard

hearts, and the works of God, in which he speaks

louder than in words, leave no impression. On the

contrary, we often find them walking contrary unto

God, and making their faces harder by those means

that should have wrought the very opposite effect.

Ahaz, in the time of his distress, trespassed yet more

and more against the Lord. This was that king Ahaz.  

David was of a very opposite spirit; and when Nathan

said unto him, "Thou art the man," he replied, "I

have sinned against the Lord," and immediately com-

posed the fifty-first psalm, to testify his deep repentance 

to the church, and to every generation of mankind.

            We must not be so strict in trying other men by

this mark of wisdom, as ourselves, for wise men are

not wise in every piece of their behaviour. Asa's heart

was perfect with the Lord his God all his days, and

yet he was very angry with a prophet for giving him

a just reproof in the name of the Lord. But such is

not the ordinary temper of God's people, for God takes

away from them the heart of stone, and gives them

hearts of flesh, and they have the Spirit of God dwell-

ing within them, who opens their ears to discipline,

and seals their instruction.

            It is good to have tender hearts susceptible of im-

pressions from reproof, and from the providence of

God. As a lively faith will enable the Christian to

bear the greatest trials, so a tender conscience will en-

able him to derive spiritual improvement from the gen-

tlest afflictions, which are not to be despised, because

they come to us on a message from God*.

 

            * Prov. iii. 10.

CHAP. XVII.]         BOOK OF PROVERBS.             405

 

            This text likewise teaches us to make a difference, ac-

cording to the dispositions of men, in the reproofs or

chastisements that we are called to dispense unto men.

Eli reproved his children with words, when they deserv-

ed an hundred stripes, if the law had allowed it; and

some parents provoke their children to wrath, instead

of reforming them, by their severities.

            Ver. 11. An evil man seeketh only rebellion therefore

a cruel messenger shall be sent against him.

            Some of the wicked are very pestilent members of

society, who, casting of all fear of God and the king,

employ themselves in those wicked courses which ex-

pose them to the vengeance of the laws, so that the

messengers of justice must be employed in their dis-

agreeable task of punishment for the benefit and peace

of society.

            But others of the wicked have some fear of the king,

although they have no fear of God before their eyes;

and their corrupt dispositions take another course, which

exposes them to equal danger, though from a different

quarter.  Their employment is to carry weapons

against the King of the world, and they pursue their

rebellious courses without intermission. There is much

iniquity in their actions, there is a world of iniquity

in their tongues, and the imaginations of the thoughts

of their hearts are only evil continually. They are blind,

and know not what they are doing; for whilst they

think they are only gratifying their own dispositions,

and making use of their liberty, they are provoking

God, by a continued course of disobedience to his will.

            A cruel messenger shall be sent against these rebels;

for rebellion is as the sin of witchcraft, and stubborn-

ness is as iniquity and idolatry. God has innumerable

messengers of justice, for every instrument of venge-

ance is at his command, and employed at his plea-

sure, to avenge his quarrel upon the breakers of his

406               EXPOSITION OF THE                [CHAP. XVII.

 

law.  Beasts and men, diseases and death, angels and

devils, are in arms at his call, to seize upon the crimi-

nals whom he means to punish.

            The weakest creature, considered as a messenger of

the Almighty, is irresistible by transgressors. The proud

spirit of Pharaoh was humbled to the dust by flies and

frogs, as well as. by the evil angels, which were sent

among the Egyptians. The hornets fought with suc-

cess against the accursed Canaanites in the days of

Joshua, as well as the destroying angel who fought for

Hezekiah against the Assyrians.

            God sometimes employs terrible messengers to chas-

tise his own people. When David numbered his sub-

jects, 70,000 of them were destroyed in three days by

a visible messenger of severity, under the direction of

an invisible minister of providence. If God takes such

vengeance of the rebellions of some whom he pardons,

what will the end be of them that seek only rebellion!

            Let the wicked cut down their weapons of iniquity,

and acquaint themselves with God, and be at peace

with him through Jesus Christ, otherwise they may

expect that dreadful messenger of God, the king of

terrors, to be sent against them, to plunge them into

everlasting burnings *.

            Ver. 12. Let a bear robbed of her whelps meet a man,

rather than a fool in his folly.

            What a mercy is it that a fool is not always in his

folly, under the irresistible impulse of domineering

passions, driving on in his career of mischief, without

fearing God or regarding men!  If a gracious providence

did not rein the wicked of the world by a strong bridle,

the world would become more uninhabitable than those

deserts, where lions and bears are constantly prowling

and destroying.

 

            * Job xvi. 14.      Isa. xxvii. 4, 5.

CHAP. XVII.]           BOOK OF PROVERBS.           407

 

            No creature is fiercer than a bear bereaved of her

whelps. Hushai thought he could not use a better

argument to affright Absalom from following the dan-

gerous counsels of Ahitophel, than by comparing the

fierce valour of David and his mighty men to the rage

of a bear bereaved of her whelps. And yet this animal

in its greatest fury is not so dangerous as a fool in the

heat of passion. A bear in its rage makes no distinc-

tion between those that have robbed her and others,

but falls upon any one she sees, and tears him in

pieces; and yet you may by proper means escape from

her, or secure yourself from her violence.  But a fool

in his folly will neither be reduced to reason by just

reproofs, nor soothed by the mildest language, but

behaves like the venomous adder, that will not be

charmed by the wisest charmer.  The most furious of

beasts are men whose passions rule their reason, and

make use of the understandings they have, to enable

them to behave more brutishly than natural brute

beasts can do.

            Alas! that rational creatures, made after the image

of God, should debase themselves to such a degree,

that the savage animals should not furnish sufficient

emblems to represent their folly!  Why should any

human creature chuse to be a beast, or a devil, rather

than a man!

            Let those that give up themselves to the government

of passion, consider this text, and be ashamed, and

shew themselves at length rational creatures; and let

us all beware of rousing the sleeping passions of such

madmen, if we value our own safety and innocence.

            God's people ought to be on their guard lest they

should, under provocation, be seduced into an imita-

tion, of such folly. David behaved too like a bear in

her rage, when he was inflamed by a provocation

from Nabal, and swore that he would destroy all the

408             EXPOSITION OF THE               [CHAP. XVII.

 

males in his house, although he afterwards found that

sense of them had pleaded his cause. However, let us

not debase that noble character by applying to his be-

haviour the comparison in our text, for before he had

time to execute his cruel purpose, he was again him-

self the permissions of Abigail having made him meek

as a Iamb.

            Ver. 13. Whoso rewardeth evil for good, evil shall not

depart from his house.

            Ingratitude is one of the vilest sins, and gives a

clear discovery of a disposition base beyond expres-

sion; and the punishment of it shall be proportioned

to the degree of its guilt. The ungrateful man brings

evil, loot only on himself, but likewise on his house;

and this misery, which so great a sin procures, does

not come like a stranger to the house, to tarry for a

night, but takes up its residence, and abides in it for

ever.

            Ingratitude to Gideon kindled a fire in Shechem,

which consumed the inhabitants of that place and its

environs, together with Abimelech their tempter *.

But the most striking illustration of this sentence, is

the history of the Jewish nation. Never was such in-

gratitude sheaved to any benefactor, as they shewed to

the Son of God, and never was the punishment of any

people so dreadful, and of so long continuance. That

scattered people proclaim to every nation under heaven

how dangerous the sin of ingratitude is, especially when

God our Saviour is the object of it.

            Although we are grateful to men for their favours

yet if we take no notice of God as the supreme Bene-

factor, we are as justly chargeable with this sin, as

those who have a present sent them by a friend; and

return all their thanks to the carrier that brings it.

 

            * Judges ix.

CHAP. XVII.]         BOOK OF PROVERBS.              409

 

            The worst ingratitude in the world is a continuance

in unbelief or disobedience, in opposition to the gra-

cious declarations of the gospel. Those that despise the

riches of gospel-grace, must burn for ever in fiercer

flames than those to whom the grace of God that bring-

eth salvation never appeared, although they lived in

constant disobedience to the will of God, as far as na-

ture discovered it.

            Ver. 14. The beginning of strife is as when one let-

teth out water; therefore leave off contention before it be

meddled with.

            No creatures are more dangerous than fire or water,

when they become masters instead of servants to us;

and the mischiefs that arise from contention are illus-

trated from the rage of both these elements *.

            When a breach is made in the bank that confines

water, the water seizes the opportunity, widens the

breach more and more, pours itself forth in mighty

currents, and gathering new force continually, it soon

becomes altogether irresistible, breaks through every

obstacle in its way, and sweeps along every thing

that meets it, with a violence which cannot be con-

trouled.

            Such are the dismal effects of contention, which

might have been checked at the beginning, but gathers

fury in its progress, and will soon lay desolate a man's

peace; and credit, and comfort, and conscience, and

hurry him on to speak and to act in such a manner as

if he were altogether bereaved of his reason, and trans-

formed into a raging bear.

            The effects of debate do not always stop at the per-

sons with whom it begun. This deluge often sweeps

away houses, and countries, and nations, and leaves a

 

            * Chap. xxvi.

410            EXPOSITION OF THE                 [CHAP. XVII.

 

scene of confusion and ruin in those places which for-

merly were the seat of prosperity and peace *.

            We must therefore endeavour to get out of conten-

tion, whenever we find ourselves engaged in it, within

much haste as a man that endeavours to make his escape

from a deluge of waters, by which he is in danger of

being overwhelmed †.

            But it is still better to leave off contention before it

be meddled with. The banks of rivers are more easily

preserved, than repaired after a breach is made. To

keep ourselves out of this snare of the devil, it is our

duty to mortify every selfish disposition, to keep every

passion under the government of sanctified reason, to

avoid every thing that may give offence, to be back-

ward in conceiving offences against others; and in our

dispositions, words, and actions, to observe that great

rule of doing to others as we wish that others should

do to us ‡.

            There are some cases in which contending is a duty.

The apostles write unto us, and exhort us to contend

earnestly for the faith which was once delivered to the

saints; and a zeal for truth and holiness is a necessary

branch of Christian temper. But in striving for the

faith of the gospel, we must avoid the wrath of man,

which worketh not the righteousness of God, and care-

fully preserve the holy fire of religious zeal, from

mixture with that unhallowed fire of selfish passions

which has so often usurped its name, and brought it

into discredit with superficial observers.

            Ver. 15. He that jusifieth the wicked, and he that

condemneth the just, even they both are an abomination to

the Lord.

            That condemning the just is a grievous crime, there

is no doubt.  But some will be startled at the wise

 

            * Judges xii.     † Gen. xiii.        ‡ Psal. xxxiv. 11, 12.

CHAP. XVII.]     BOOK OF PROVERBS.                     411

 

man's assertion, that justifying the wicked is a crime of

the like nature and malignity.

            But we rebel against God by turning to the right

hand, as well as by turning to the left, from that way

in which we are commanded to walk. Justifying the

wicked has an appearance of mercy in it, but there is

cruelty to millions in unreasonable acts of mercy to in-

dividuals. It was not altogether without ground ob-

served by a senator to the emperor, Cocceius Nerve,

when his detestation of his predecessor's cruelty se-

duced him into extremes of clemency,—That it was

bad to live in a state where every thing was forbidden,

but worse to live in a state where every thing was al-

lowed. Historians tell us, that the provinces of the

empire suffered more oppression under the administra-

tion of this mild prince, than in the bloody reign of

Domitian.

            Judges are guilty of this detestable sin, not only

when they pronounce unrighteous sentences, but when

they obstruct unnecessarily the judging of causes,

whereby the righteous have their righteousness in part

or for a time taken from them. Lawyers, and wit-

nesses, and jurymen, are guilty in various degrees of

these crimes, when they wilfully contribute their influ-

ence to the perversion of justice, or withhold their in-

fluency in their respective situations from the support

of a righteous cause, where they are called to its de-

fence.

            Private persons in common life are not frequently

chargeable with justifying the wicked, because they

are not called in most cases to condemn them; and yet

they may incur this guilt on some occasions, by plead-

ing the cause of the wicked in opposition to truth, or

to that justice which they owe to the innocent and  

oppressed, or by taking the part of transgressors in

such a manner as to countenance their sins.

412               EXPOSITION OF THE                [CHAP. XVII.

 

            But the sin of condemning the righteous, or pro-

nouncing too severe sentences upon those that have

been overtaken in a fault, is very common in ordinary

conversation, and the scripture often warns us against

it *.

            Ministers are guilty of this sin when they preach

doctrines unscripturally rigid, making those things to

be sinful which are not condemned in the word of God,

or carrying the marks necessary to discover grace to a

pitch too high to suit the generality of true Christians,

or applying to particular persons those terrors that do

not justly belong to them. Such was the fault of Job's

friends.

            It is a mere dangerous error in preachers, to explain

away, the commandments of God like the old Pharisees,

to accommodate the characters of real Christians to

many hypocrites by unsound representations of them,

or to flatter the sinner into a false belief that he is a

righteous man †. By all these methods righteousness

is discouraged, and wickedness favoured, in contradic-

tion to the mind of God.

            God-never condemns the righteous, but it is his pe-

culiar glory to justify the ungodly, through the execu-

tion of the curse upon his righteous Son.  In each of

these divine transactions, the injustice condemned in

our text is discovered to be detestable to God, for

righteousness shines with more awful splendour in the

infliction of punishment upon our Surety, and in our

absolution from guilt, than in the flames of the lake of

fire and brimstone. God would not justify his own 

elect to the disparagement of his inflexible justice, but

condemned all their sins, and punished them in Christ;

 

            * Matt. vii. 1-5. Rom. xiv. 1 Cor. iv.  James iv. 14.

                                    † Ezek. xiii. 10.

CHAP. XVII.]           BOOK OF PROVERBS.               413

 

and so he is just, and the justifier of him that believeth

in Jesus.

            Ver. 16. Wherefore is there a price in the hand of a

fool to get wisdom, seeing he hath no heart to it?

            If fools had no means of obtaining wisdom put into

their hand, their folly would be excusable; but when

they have a price allowed them for procuring wisdom,

and yet have no heart to it, what apology can be made 

for them?

            Every thing that gives us an opportunity of becom-

ing wise, is a talent for which we must account to our

great Lord.  Bibles, and divine ordinances, and time,

and leisure, and wealth, which enables us to furnish in

greater abundance the means of knowledge, are a price

put into our hands to get wisdom, and if we use them

not to this valuable end, we despise the riches of God's

goodness, and act like unreasonable creatures.  Nay,

the meanest animals reprove us, for the stork and the

crane observe their seasons for flying to warmer

climates; and the ants, though a feeble people, never

neglect the gainful business of the summer and har-

vest.

            How is the fool so stupid as to neglect such impor-

tant business as the gaining of wisdom, and trifle away

his time and talents in vanity?  Surely if he were

formed of a rich inheritance to begot on easy terms, he

would stew a proper regard to his own interest. Does

he not know that wisdom is infinitely more precious

than land or gold?  No; this is, the reason of his care-

lessness.  He has no heart to wisdom, he knows not

its value, and has no relish of its pleasures. That

which is more precious than rubies, is to him more

worthless than a pebble.  That which is more sweet 

than honey is tasteless as the white of an egg.

            Is this price, then, put into his hand in vain?  To

himself it is worse than in vain. Every mean of wis-

414                  EXPOSITION OF THE            [CHAP.  XVII.

 

dam shall prove galling to his remembrance, when his

eyes are opened, for opened they shall be at last, to

discern the glory of that which he despised. The

worm that is to prey upon him for ever, will be con-

tinually fed by the recollection of sermons despised,

and days of the Son of man wasted in idleness. But

this price will not be lost to those who put it into the

hands of the fool; for their generous endeavours to turn

the foolish to the wisdom of the just, will be as gra-

ciously rewarded as the more successful attempts of

others to serve their generation*. Nor will God be a

loser of glory by the self-ruining folly of sinners, but

his justice will for ever triumph in the revenges exe-

cuted upon the despisers of his long-suffering and

grace.

            Ver. 17. A friend loveth at all times, and a brother

is born for adversity.

            There are many false friends that profess love fear

their own advantage, and discover their insincerity

when they have no more ground to hope that their in-

terest will be served by it. There are fickle friends

that love for a time, and grow indifferent to our in-

terests, without any reason but their own inconstancy.

But a true friend is steady in his love, and prosperity

and adversity, honour and dishonour, evil report and

good report, make no more difference to him, than

the changes of the air to a man of a healthy consti-

tution.

            Some false friends become cool in the day of pro-

sperity, for they grudge to see their equals exalted

above them; but a true friend rejoices in the prosperity

of those whom he loves, although he possesses a share

in it only at second hand. Jonathan was one of the

noblest instances of this truth, who loved David, and

 

            * Isa. xlix. 4.

CHAP. XVII.]      BOOK OF PROVERBS.                 415

 

rejoiced in his prospects of advancement at his own

expence*.

            Adversity is commonly reputed the touchstone of

friendship. That is the season what our hollow friends

forsake us, but a real friend then acts the part of a

brother, and discovers his friendship more than ever.

Jonathan encountered the fury of a tyrant in a father,

and risked his life for David, for whom he had for-

merly given up with cheerfulness his prospects of a

crown.

            We must not, however, be too rigorous in trying our 

friends by this mark, for perfection is not to be found  

any where among men, and the strength of prejudices

or fears, may sometimes make real and worthy friends

to act in a manner unworthy of themselves. The love

of the disciples to Christ was approved by himself,

“Ye are they which have, continued with me in my

temptations;” and yet through fear they forsook him,

and fled in the day of his strongest temptation. Job's

friends, through an unhappy mistake, added greatly to

his afflictions, and behaved like enemies; yet that

patient sufferer still calls them his friends, and solicits

their sympathy †.

            We ought to shew proper attention to our friends in

their distresses, that we may approve the sincerity of our

former professions, and in the day of our own distress

to make due allowances for the weakness of human

nature ‡.  But no friend but Christ deserves our un-

limited confidence. In him the text received, and still

receives, its most glorious accomplishment. He re-

membered us in our low estate, and forgets us not in

his own exaltation. Afflictions are the seasons when

his kindness is most richly experienced, and our pro-

 

            * 1 Sam. xx.         † Job xix. 21,

                        ‡ Job vi. 14.   Matt. xxvi. 4.

416.               EXPOSITION OF THE         [CHAP. XVII.

 

vocations do not alienate his affection from us. This is

our beloved, and this is our friend. In him we will

trust, and to him we will devote our hearts.

            Ver. 18. A man void of understanding striketh hands,

and becometh surety in the presence of his friend.

            Solomon warns us often against rash suretiship, and

yet many professors of religion have opened the

mouths of enemies by the temptations into which they

have run themselves by forgetting this exhortation.

Why should religion bear the blame of what it testifies

so often against, that every man who reads this book

must observe it, and have it in his mind, unless he

wilfully despises the instructions of the wise man?  If

we would hearken to Solomon, he would teach us to

be richer and happier, as well as better Christians*.

            Ver. 19. He loveth transgression that loveth strife;

and he that exalteth his gate seeketh destruction.

            Pride is a destructive sin, in whatever form it disco-

vers itself; and the Spirit of God, by Solomon, gives us

many warnings of the danger of it, and of those sins

that are produced by it.

            Only by pride cometh contention, and from the love

of contention spring an innumerable multitude of ini-

quities; for as charity is productive of every virtue; so

that he who loveth another hath fulfilled the law, and

will do no hurt to his neighbour; so he that takes pleas

sure in strife hath broken the whole law, and is ready

to do every bad thing, for where there is envying and

strife, there is confusion and every evil work.

            But who is the man that loveth contention?  Those

who are engaged in it, allege that they love peace as

much as any man, but they are forced into it by the

perverseness of other men. However, when men are

almost always engaged in strife, they afford too strong

 

            * Chap. vi. 1 &c.

CHAP.  XVII.]       BOOK OF PROVREBS.         417

 

presumption that they love it.  If a man is always en-

gaged in law-suits, or in angry contentions with his

neighbours either about religion or politics, or those

things that concern his private interest, he is surely a

lover of strife. It is an evidence no less clear of love

to contention, when persons seize every opportunity

for beginning a quarrel, and cannot make the least

sacrifice of self-will, or interest, or humour, for the sake

of peace. Now, if strife be productive of so many sins,

it must be attended with a proportionable train of mi-

series, and therefore our interest as well as duty re-

quires us to avoid every thing that may lead us into

angry disputes. If we love God, we will love our

brother also; and if we live in the faith of reconcilia-

tion with God, we will follow peace with all men.

            The love of expensive vanities, is another sign or

pride, and is likewise censured by the wise man. He

that exalts his gate, and builds to himself a house

magnificent beyond what his station requires, or his 

circumstances allow, seeketh destruction. The sloth-

ful man exposes himself to misery; but he waits, for it

till it comes upon him like a traveller.  The aspiring

man, that cannot be happy without a stately dwelling,

and a splendid manner of living beyond what his estate

will bear, seeks for destruction, and sends a coach and

six to bring it to him. Let us hate pride, for it makes

a man miserable in this world as well as the next. It

makes men unsatisfied with the condition allotted them

by God, and tempts them to waste their substance,

and to cheat and oppress their neighbours, in order to

gratify their own ambitious disposition, and leads on the

person in whom it reigns, to the practice of many sins

which bring down destruction from the Almighty*.

 

            * Jer xxii. 13. 14.  Amos vi. 3, 4.

418               EXPOSITION OF THE             [CHAP. XVII.

 

            Ver. 20.  He that hath a forward heart findeth no good;

and he that hath a perverse tongue falleth into mischief.

            A man of a froward and perverse spirit, makes use

of art and dissimulation to gain his ends, and thinks

himself so wise, that he has no reason to fear a dissp-

ointment; but he indulges himself in an error which

the whole scripture condemns, and which no man of

real honesty can fall into, that some profit may be

gained by sin.

            The froward in heart is an abomination to the Lord*.

And the Lord is the universal Ruler, and will never

suffer a man to enjoy any solid satisfaction in that

which he detests. He will most certainly frustrate

those expectations which are founded upon a contempt

of his majesty, and a presumptuous notion that the

power and wisdom of a creature can successfully op-

pose the Creator †.

            The froward in heart and in tongue will not only

meet with a total disappointment of his hopes, but fall

into extreme misery. And this is the most deplorable

condition that we can imagine; when one is not only

divested of every thing comfortable and good, but

loaded with the opposite miseries. This severe punish-

ment is begun in this world, as experience teaches

every day, and it is consummated in that punishment of

loss and of sense, which the wicked suffer in the ever-

lasting world.

            How foolish are the men whose wisdom lies in a

skill to do evil!  Their own feet cast them into a snare,

and their own tongues, by which they hope to execute

their wicked contrivances, fall upon themselves, and

grind them to powder. Honesty and integrity is our

best wisdom; and upright men walk on firm ground,

 

                        * Chap. xi. 20.

            † Psal. xii. 4, 5.  Job v. 12, 13.

CHAP. XVII.]       BOOK OF PROVERBS                   419

 

when the men that boast of their crooked arts fall into

their own snares.

            Ver. 21.  He that begetteth a fool doeth it to his sor-

row; and the father of a fool hath no joy.

            How little are earthly objects to be trusted!  Men's

families are the sources of their expected joys, and the

birth of children is generally accounted a joyful occa-

sion; but many children are the causes of grief, and

not of joy, to their parents. By their folly they are a

disgrace to those that might have expected better re-

turns of their fondness, and fall those evil days of old

age with additional pains, when it was expected that

the sight of them would have relieved every pang.

He that has the unhappiness to be father to a fool,

hath no joy, either, in his son or in any thing else, for

every pleasure is deadened, and every distress embit-

tered and poisoned, by the sight of a child despising

the very instrument of his existence, and treasuring up

endless miseries for himself.

            Unnatural are those children who make their pa-

rents miserable, by means of that fond affection to

their unworthy children, of which they cannot divest

themselves. Unwise are those parents who look for

comfort to their children, and do not look above than

to the Father of lights, who alone makes any thing a

blessing to us. It must, greatly increase the affliction

of those who meet with this sore calamity, to have oc-

casion of reflecting, that they have been careless in

using these means that might have driven away fool-

ishness from their children; or in praying for that

blessing on which the success of all means depends.

            Ver. 22.  A merry heart doeth good like a medicine;

but a broken spirit drieth the bones.

            The intemperate mirth of sensualists is a slow poi-

son to the body, and therefore cannot be here meant.

Innocent amusement is here allowed, as a mean of

420                  EXPOSITION OF THE            [CHAP. XVII.

 

promoting or preserving health; only it must not be

turned into a business, to consume our days in vanity,

and make our health useless to us; but the mirth

principally recommended by the inspired, writer, is

that cheerfulness which religion bestows; for he tells

us, that the ways of wisdom are all pleasantness and

peace, and that sorrow and wretchedness are insepa-

rable attendants of sin.

            The things of this world are so incapable of afford-

ing permanent satisfaction, that Solomon wrote almost

a whole book to shew that they are vanity and vexa-

tion of spirit; but wisdom, he tells us, makes the face

to shine, and inspires the heart with pleasure.

            A merry heart diffuses its influence through the

body, and preserves its vigour and health, or tends to

restore it where it is lost; but a broken spirit crushes

the frame of the body, enfeebles its powers, makes the

flesh to wither and decay, and burns the bones, like an

hearth. Christ himself, in his agony, felt the effect of

strong sorrows in his flesh.

            Every thing that tends to spread a gloom over the

mind, is to be avoided. There are cases, indeed

where we are called to mourn and weep, but that grief

which religion requires and infuses, is not dangerous

to the animal frame, because it brings the sweetest

joys in its train.  It is sin that brings the most dan-

gerous sorrows along with it, and not repentance

which is a medicine to remove. the cause of the worst

distempers.  When David was stubborn, and did not

confess his sins, his bones waxed old, became of his

roaring all the daylong.  But when he confessed his

sin, the joys of pardon healed his bones, and renewed

his vigour, so that he praised God, not only for par-

doning all his iniquities, but likewise for renewing his

age like the eagle’s.

CHAP. XVII.]      BOOK OF PROVERBS          421

 

            The joys of God's salvation will be a mighty anti-

dote against every grief, and strengthen the body and

soul against those bad impressions which the multi.

plied calamities of life too often makes*.

            Ver. 23.  A wicked man taketh a gift out of the bosom,

to pervert the ways of judgment.

            It is said of Sir Matthew Hale, that glory of the

English Bench of Justice, that when a cause was

brought before him by a gentleman who had sent the

present of a buck, he called for the gentleman, and de-

sired him either to withdraw his plea, or name the

price of his present; and although the judge was told

that it was no more than he used annually to send to

the circuit judges, yet he absolutely refused to admit

the cause, unless he was allowed to pay down the full

price of the present; whereupon the gentleman chose

to loose his cause, that he might not suffer the affront of

taking money for a gift.  He is a wicked judge that

accepts of bribes and an honest man would rather

lose his cause, however just, than gain it by such a

base thing as a bribe.  It must have been a great bon-

dage for Paul to be confined  to a prison, when he

loved the pulpit so well, had not his will been sunk in

the will of God; yet he would not offer the least

bribe to his covetous judge, who detained him in

prison, expecting that money would be offered for his

freedom

            Wished men take their gifts out of the bosom, that

they may do it without public observation; but why

should men thus affront the omniscient God?  Can

any man do a thing so secretly, that God shall not see

it?  Or will it be any profit to us to have our sins

hidden from the eyes of men, when they are all before

the great Avenger?   That which is done in secret,

 

            * Hab. iii. 17, 18.  Psal. xlvi. 4.

422                  EXPOSITION OF THE               [CHAP. XVII.

 

shall one day be revealed to the view of an assembled

world, and then the omniscience of God will be vind-

cated from all the insults put upon it in this world, by

those foolish men who were not ashamed to do those

things before the face of God himself, in which they

would not have wished the meanest of their fellow

creatures to detect them.

            Ver. 24.  Wisdom is before him that hath understand-

ing; but the eyes of a fool are in the ends of the earth.

            Knowledge is often useless to the possessor of it,

either because he is ignorant of those things which he

aught to know, or because he wants wisdom to make

the proper use of his knowledge; but true wisdom is

of constant use to him that possesses it, for he does

not offer it to be buried in his mind, but applies

for the direction of his life.  It guides him in the

choice of his great end, and makes him steady in the

pursuit of it.  He keeps it still before his eyes to

guide all his stops, and walks in his way safely, for

wisdom preserves him, and discretion keeps him *.

Thus we find David regulating his life.  He hid the

word of God in his heart, and kept it before his eyes,

and so he did not wickedly depart from his God †.

            We must not only learn wisdom, but keep it in ones

eyes, that it may be a light to our feet; for a man

that has wisdom in his mind, and forgets to use it, is like  

one that has money in his chest, but forgets to carry

some of it with him when he is going a long journey,

to bear his necessary expences. He will be at a great

loss, on many occasions, that has money in his house

but none in his pocket.

            But a fool wants wisdom in his heart, and there is no

wisdom before his eyes; for instead of employing his un-

derstanding to fix upon the great end of life, as the mark

 

            * Chap, ii. 13.            † Psal. cxix. 11.  xviii. 21, 22.

CHAP. XVII.]     BOOK OF PROVERBS.                    423

 

at which he aims, his eyes are at the ends of the earth,

roving up and down to look at every thing that comes

in his way, except that on which his view should be

constantly and steadily fixed. He has a roving fancy

that is perpetually misleading his mind, and never

minds what he ought to mind in the first place. He

is either doing nothing, or nothing to purpose, or no-

thing of what he should do, but lives at random, and

tosses to and fro like a ship in the sea, without a pilot

and a helm. Such a man is perpetually in chase of

shadows, and when he has overtaken one of them, and

finds no substance in it as he expected, he begins to

pursue another; and so his days are spent in vanity,

and he enters into the eternal world without any se-

rious thought of making provision for his long home.

            Our duty is, to fix our eyes upon the things that are

not seen, and to live under the powerful influence of

an eternal world; and whatever lesser objects we

may be called to regard in our journey through life,

to tread that path which leads to eternal life, without

turning out of it to the right hand or left, on any con-

sideration whatever.

            Ver. 25. A foolish son is a grief to his father, and bit-

terness to her that bare him.

            This instruction would not be repeated so often, if

it were not useful for many excellent purposes.

            It teaches parents to avoid that common fault of too

fond indulgence to the faults of their children, for a

child left to himself is for the most part a grief to his

father, and bitterness (which is the greatest degree of

grief,) to his mother, whose maternal tenderness was

more likely to spoil him by its excess, than the fond-

ness of a father.

            It is a lesson to children, to beware of converting

the kindness of their parents to themselves into a tor-

ment, by bad behaviour.

424                 EXPOSITION OF THE                [CHAP. XVII.

 

            It instructs those that have not the pleasure of a  

rising family, to acquiesce in the providence of God,

when they recollect that children are but an uncertain

comfort.

            It instructs those that have not yet entered into

family connections, to chuse their partners in life with

prudence, and to marry none that are likely to set a

bad example before their children, or to neglect their

religious education.

            If parents have the misfortune to be plagued, with

foolish and wicked children; let them remember Da-

vid, and the afflictions he suffered from his family, and

the comforts that refreshed his soul under this distress*.  

Let those that can look upon their children with plea-

sure, bless God, and ascribe the praise to his name.

            Von 26. Also to punish the just is not good; nor to

strike princes for equity.

            It is a bad thing when children, that ought to be a

joy to the hearts of their parents, under every misfor-

tune, prove their heaviest cross. But here is a worse

evil censured; when magistrates, that are the ministers

of God for good by their office, prove the ministers of

Satan in the administration of it, by punishing the

just, and perverting an institution of our gracious

Creator, into an instrument of unrighteousness.

            To punish the meanest of men without ground, is a

very bad thing, for it is a discouragement to virtue,

and a strong incentive to wickedness; but it is doubly

wicked to strike princes for equity, by punishing in-

ferior rulers for acting according to the eternal, rules

of righteousness, and refusing to truckle to the humour

and caprice of their sovereigns.  It was the fear of

this that determined Pilate to condemn the holy  One

and the just.

 

                        *2 Sam. xxiii. 5.

CHAP. XVII.]      BOOK OF PROVERBS                425

 

            Subjects may be guilty of striking princes for equity,

by smiting them with their tongues, or seditious prac-

tices against their authority, whilst they endeavour, in

the administration of their office, to serve the true in-

terests, rather than gratify the unreasonable wishes; of

those whom they govern. Moses had a large experi-

ence of this rebellious disposition, in the people whom

he led through the desert; and it is probable, that So-

lomon himself saw reason to complain of it in his reign.

            Parents and masters of families may be charged

with the crime of punishing the just, by groundless se-

verities to those who are under their charge *.

            Rulers in the church are in like manner worthy of

censure, when they administer the ordinance of dis-

cipline to the injury of those whom they rule, by re-

buking them for things that are not criminal; or for

real crimes which cannot be proved.

            Ver. 27. He that hath knowledge spareth his words;

and a man of understanding is of an excellent spirit, (or,

He who is cool in spirit is a man of understanding.)

            As we must not be hasty with our mouths to utter

any thing before God, so it is foolish to be swift to

speak even before men. The empty vessel makes the

greatest sound, and the man that has nothing to say

that deserves hearing, is commonly most prodigal of

his words. When Xenocrates the philosopher was

quarrelled for silence in a meeting of friends, he an-

swered, That he had often repented of speaking, but

never of silence.

            Persons should not be fond of hearing themselves

speak at any time, but double caution is unsavory

when we meet with provocations that put our minds

into a ferment. The wise man's knowledge teacheth

his mouth to speak the words of truth and soberness,

 

            * Eph. vi. 4, 8.

426             EXPOSITION OF THE             [CHAP. XVII.

 

but angry passions are the worst instructors to the

tongue in the world. Floods of venom are poured

from them when they have mastered reason, and ob-

tained the command of the lips*.

            A man of understanding having the government of

his tongue, shews the excellency and coolness of his

spirit, either by silence, or by the meekness of his

words, as the occasion directs him. David had such

a command of his passions through the power of faith,

that he said nothing amiss when he was tried with the

most provoking usage in the time of distress, a season

when the spirits of other men are discomposed by mere

trifles. He was like a man that heareth no, and in

whose mouth are no reproofs, "for in thee, O Lord,"

says he, "do I hope. Thou wilt hear, O Lord my

God †."

            But if a man spare his words, may he not lay him-

self open to the suspicion of being an ignorant man or

a fool?  No.

            Ver. 28. Even a fool when he holdeth his peace is

counted wise; and he that shutteth his lips is esteemed a

man of understanding.

            The silence of a fool is almost always a covering to

folly, and a sign of some degree of wisdom, yet it is

not always a sign that his folly is in any degree cured.

Absalom held his peace when his sister was ravished by

Amnon; but his silence proceeded from sullenness and

cunning, and prepared the way for the execution of

his furious revenge.

            It is a good sign that a fool is not incurable, when

he has learned to hold his peace from a sense of his

own ignorance, and a desire to learn from others. It

is as difficult a thing to learn to be silent, as to learn

 

            * Jam. i. 19, 20.         †Psal. xxxviii. 12-15.

CHAP. XVII.]        BOOK OF PROVERBS.               427

 

to speak, and although unseasonable silence is not a

good thing, yet unseasonable speaking is far worse,

            It is often a point of real Wisdom to be silent, for

there is a time to be silent, and a time to speak, and

the wise man’s heart knoweth both time and judgment.

When men have no call to speak on a subject, or when

they have not duly considered it; when they are dis-

composed by passion, or in the company of those whose

passions render them incapable of hearing reason; and

finally, when they are more likely to expose themselves

to damage than to do good to others by speaking,—then

to hold their peace altogether, will be their best me-

thod of behaviour.

            It is sometimes our duty to hold our peace even from

good, but we must not run into one extreme to avoid

another. Silence which is occasioned by cowardice,

when we are manifestly called to bear testimony for

truth, is a dangerous sin *.  Nor must we desert the

defence of oppressed innocency, to prevent inconve-

niency to ourselves †.

 

 

 

                           CHAPTER XVIII.

 

            Ver. l. Through desire a man, having separated him-

self, seeketh and intemeddleth with all wisdom.

            Man's wisdom in this world is imperfect, and ap-

pears much more in desires than attainments ‡.  But

 

            * Matt. x, 32. Rev. xxi. 3.   † Prov. xxxi. 8.  xxiv. 12.

                                    ‡ Phil. iii. 13, 14.

428             EXPOSITION OF THE              [CHAP. XVIII.

 

these desires are not feeble and ineffectual wishes, like

those of Balaam, when he desired to die the death, of

the righteous, and yet had a prevailing love to the

wages of unrighteousness.  Genuine desires of wisdom

and holiness will dispose a man to separate himself

from every thing that would obstruct the attainment of

it, and to use every proper mean for obtaining it.

            We are not called to give up every connection with

the world, but in the calling wherewith we are called,

we are directed to abide with God. But we must lay

aside every unnecessary incumbrance, and avoid that

load of worldly cares which would press us down to the

earth, and keep us from travelling in that way of life

which is above to the wise. Worldly cares, and the

lusts of other things, are the thorns that choak the good

seed of the word, and hinder it from bringing forth

good fruit.  David was called to the government of a

kingdom, but he did not suffer the weighty cares of

government to alienate his soul from the word of God;

which was still his meditation day and night.  How

far it is a man's duty to separate himself from other

things to learn wisdom, depends upon his particular

circumstances; for the same person, in different situa-

tions, is required to employ a greater or lesser part of

his time for this purpose. The labourer, that must

attend upon his own business with diligence in its pro-

per season, should employ himself in beholding God's

work, when his hand is sealed up by stormy weather*.

            The person that desires wisdom with earnestness will

seek and intermeddle with it; although, he depends on

God for this precious gift, yet he will not make the

freeness of divine grace a pretence for laziness; but by

reading and hearing, meditating and conversing, pray-

ing, and practising what he knows already, he will

 

            * Job xxxvi. 6, 7.

CHAP. XVIII]    BOOK OF PROVERBS                  429

 

follow on to know the Lord, and on such means the

blessing of God may be expected*.

            It is not one branch of wisdom only that the lover

of wisdom will seek after. It is his earnest wish and

endeavour, that the word of Christ may dwell in him

richly in all wisdom. He regards both knowledge and

practice as necessary parts of wisdom, that his eye

easy be clear, and his whole body full of light. He

wishes and endeavours to be sound in the faith, and

to attain a large measure of acquaintance with the

law and the gospel.  He is careful to understand his

own way exactly, and to have every one of his steps

ordered in the word of God. Every branch of religion

is valuable in his eyes, and the Spirit shall lead him

into all truth.

            Ver. 8. A fool hath no delight in understanding, but

that his heart may discover itself.

            The disposition of fools is entirely opposite to that

of the lovers of wisdom, for they have no pleasure in

understanding. Novelty, or curiosity, or a desire to

make a figure by their knowledge, may sometimes in-

duce them to bestow some pains to procure knowledge;

but their eyes were never opened to discern the divine

beauty of truth and holiness, and they have no spiri-

tual sensation, to relish the sweetness of that which

every Christian declares from experience to be sweeter

than honey from the comb. Herod heard John gladly,

and did many things because of him; but his obstinate

continuance in the sin of incest was an evidence that

he had no true delight in wisdom, for that would have

disposed him to abhor every false way. In the 58th

chapter of Isaiah, we read of wicked men that delight-

ed to know God’s way; but we learn from the follow-

 

            * Prov. ii. 1-6.

430            EXPOSITION OF THE             [CHAP. XVIII.

 

ing part of that discourse, they delight in wisdom

was an empty pretence. They hoped to make satisfac-

tion to God for their sins by their observation of ordi-

naces, without seeking any experience of their sanc-

tifying influence. Their delight was not placed on

God or his ways, but on those advantages to them-

selves which they fondly hoped to obtain by bodily

exercise. The hearers resembled by the stony ground 

received  the word with joy, and for a time seemed to

profit by it; but they had no cordial relish of the gos-

pel.  Their delight was only a transient flash of affec-

tion, and it soon appeared that they loved their bodies

more than their souls, and preferred their ease and

safety to the gospel of salvation.

            The delight of a fool is, that his heart may discover

itself. Some of the wicked are decent in their out-

ward conduct, and their pleasure lies in the inward

indulgence of their corrupt disposition; but others of

them are not ashamed of their folly, and take delight

in making it visible to all men by its fruits. They

discover their pride and vanity, their sensual and irre-

ligious dispositions, by their tongues and practices; so

that you may easily see that they are corrupt trees, be-

cause they bear nothing but corrupt fruit.

            This proverb instructs us to distinguish between

fools and wise men. A wise man seeks and intermed-

dles with all wisdom, because be delights in it after

the inward man. If we love not wisdom, but take

pleasure in the thoughts of foolishness or in the out-

ward expressions of folly, we must be ranked in that

black catalogue of which so many bad things are said

in this book, for as a man thinketh in his heart, so is he.

            Foolish thoughts too often come into the minds of

the wise, but we must suppress them as soon as they

enter, lest by giving them licence to pollute our hearts,

CHAP. XVIII.]         BOOK OF PROVERBS.              431

 

and stain our conversation, we should incur the repu-

tation of folly *.

            Ver. 3. When the wicked cometh, then cometh also

contempt, and with ignominy reproach.

            Pride is one ingredient of the wicked man's charac-

ter, and this disposes him to treat those with contempt

who are better men than himself. When he makes

his appearance, you need not wonder if you find con-

tempt, and ignominy, and reproach in his company,

for he wishes to exalt himself upon the ruins of the

honour and good name of his neighbours.

            The proud man has sagacity to find materials in

great abundance to furnish him with those titles of

scorn and reproach which he heaps on other men.

Poverty and calamity, natural infirmities, or ungrace-

fulness, in behaviour, foibles and failings, are all em-

ployed by him for exposing his neighbours to contempt

and laughter. But good men are the chief objects of

his spleen, and if he can find nothing else to afford

him a handle for holding them up to scorn or re-

proach, he can make a dextrous use of their very vir-

tues to serve his pride and malice.

            To expose our innocent neighbours as the objects of

contempt or ignominy, is a very wicked thing, especi-

ally when they are saints who are treated in this dis-

respectful manner. He that mocketh the poor, re-

proacheth his Maker; he that casts dirt in those faces

that shine with the beauties of holiness, is an enemy to

Christ, and to his beauteous image. What a pity is it,

that even the saints themselves should reproach or in-

sult one another!  And yet it cannot be denied, that

party disputes have sometimes afforded instances of

this melancholy fact.

 

            * Prov. xxx. 32.

432              EXPOSITION OF THE               [CHAP. XVIII.

 

            When we meet with contempt and reproach, let us

remember that our Lord Jesus Christ met with it in a

much larger degree for our sake, and hath left us an

example of bearing it with patience. He hid not his

face from shame and spitting; but gave his back to

the exalters, and his cheeks to them that plucked off

the hair.

            But wicked men shall be paid in their own contempt.  

Michal despised David for his piety, and lived all her

days under the reproach of barrenness. The text may

admit of another meaning besides that we have given,

that dishonour and disgrace follows wickedness at the

heels. The wickedness and pride of men shall be re-

compensed with shame and everlasting contempt

            Ver. 4.  The words of a man's mouth are as deep

waters, and the well-spring of wisdom as a flowing

brook.

            The words of a crafty man may be compared to deep

waters, because it is impossible to turn his thoughts

from them; but this is not owing so much to his wit as

his want of conscience, for he scruples not to speak in

direct contradiction to his real sentiments; but God

knows, and will reveal and punish his iniquity †.

            The wise man seems here to speak of the words of a

man that is furnished with a rich treasure of true wis-

dom.  His words are like deep waters, not because he

delights to express himself in riddles, and to conceal

his treasures of wisdom from the eyes of others.  He

uses great plainness of speech; but there is more of

solid sense and useful instruction in his words, than

another man can apprehend at hearing them. Whilst

men of shallow understandings pour forth a flood of

words, in which there is scarcely a drop of matter,

the truly wise man spares his words; but what he says

 

            * Chap. xi. 2        † Psal. lxiv. 6, 7.

CHAP. XVIII.]         BOOK OF PROVERBS.           433

 

contains much in its narrow compass. Such were the

words of Solomon himself, which filled the queen of

Sheba with amazement, for the sagacity of that wise

princess could not penetrate the depths of that wisdom

which he conveyed in his discourses.

            How valuable is the conversation of the wise! Their

words are like oracles that deserve to be remembered,

and to be the subject of our thoughts; and they supply

us with refreshment and pleasure, like a flowing brook

which never runs dry, but is ever ready to afford drink

to the thirsty traveler *.

            It is the word of God which furnishes the heart of a

wise man with all those treasures of knowledge which

are so justly compared to a spring of living waters.

And the faithful sayings of God deserve this high

character above all the words of the wisest men, that

they are like deep waters. Our ears can receive but a

little of them †, and therefore they ought to be our

study day and night. We cannot expect much bene-

fit by a cursory view of the scriptures; but when we

search into any part of them, with a dependance on the

Father of lights, we shall find not only treasures, but

rich mines of what is more valuable than the purest

gold.

            Ver. 5. It is not good to accept the person of the wick-

ed, to overthrow the righteous in judgment.

            It is a very bad thing to justify the wicked, and a

worse thing to condemn the righteous; but both these

iniquities meet in the sin condemned in the text.

            Although God loves the righteous, he will not ac-

cept their persons, so as to give wrong judgment for

them against the wicked; and therefore, when David

prays against his enemies, we usually find him plead-

 

            * See Chap. xvi. 22.          † Job iv. 12.

434           EXPOSITION OF THE               [CHAP. XVIII.

 

ing the goodness of his cause *.  And Peter exhorts op-

pressed Christians to commit their souls in well-doing

to God as to a faithful Creator.

            If it were possible to accept the person of God him-

self, yet God hates partial dealings so much, that he

would certainly reprove it †.  Job's friends condemned

that good man out of zeal for the glory of God, for

they could not conceive how God could be righteous

unless Job were wicked; and yet God did not approve

of their conduct, but sharply censured them for en-

deavouring to vindicate his glory at Job's expence.

            This sin of partiality in judging is no less detestable

in ecclesiastical than in civil administrations. When

men of riches and power are allowed to trample upon

the liberties of the poor and mean, and when those that

ought not to have a place and a name in the church,

are permitted to usurp those powers that evidently be-

long, by Christ's appointment, to the body of the faith-

ful, is it not plain that church-rulers are become par-

tial in themselves, and judges of evil thoughts? What-

ever property men may have in manses and stipends,

they cannot from thence infer a right to constitute

spiritual relations, which ought to be founded in mutual

choice ‡.

            There are other instances of partiality in church

managements equally condemned in this place ||.

When we take it, on us to judge other men, without any

call, against the command of Christ §, we too often run

into this iniquity of partial judgment, by censuring

the same faults in different persons, with different de-

grees of severity, as our affections lead us.

            Ver. 6.  A fool’s lips enter into contention, and his

mouth calleth for strokes.

 

                 * Psal. xvli.           † Job xiii. 8, 10.         ‡ James ii.

                              || I Tim. v. 21.         § Matt. vii. 1.

CHAP. XVIII.]        BOOK OF PROVERBS.          435

 

            Solomon has already represented very clearly the

folly and danger of contention, and observation abun-

dantly verifies his words; and yet there are many peo-

ple so foolish that nothing will warn them. Their lips

enter into contention, and their mouth calls for strokes.

Whilst they pour forth the venom of ill-nature in a

torrent of spiteful reflections against their neighbours,

they do not consider that they are calling for a stroke to

themselves, by kindling up those passions which may

provoke their antagonists to return their rage with good

measure. That profane apostate, the emperor Julian,

used to banter the Christians with that precept of our

Lord, "When thine adversary smites thee on the one

cheek, turn to him the other also:" but Christians con-

sult their ease as well as their consciences when they

obey this precept in the spirit of it; whereas proud and

passionate fools, when they give vent to their rancorous

spirits, because they cannot bear the shadow of an in-

dignity, not only turn the other cheek to their adver-

sary, but smite, and urge, and almost force him to strike

and destroy them. It may be justly said, that.

            Ver. 7. A fool’s mouth is his destruction, and his lips

are the snare of his soul.

            For men to be destroyed on account of the trans-

gression of their lips, is a grievous though just punish-

ment; but the text represents the calamity which they

bring upon themselves, in a still stronger light. They

are not only the causes, but the agents of their own de-

struction; by their lips they are caught in a snare, and

by their lips they are ruined. It was a severe, though

unjust censure, which Eliphas passed on Job, when he

said, "Thine own mouth condemneth thee, and not I,

and thine own lips testify against thee." But here

Solomon tells us that fools, who have not the command

of their tongues, are not only condemned, but punish-

ed by their own mouths. Their own tongues, as David

436                 EXPOSITIQN OF THE             [CHAP. XVIII.

 

expresses it, shall fall upon them; and when men's

tongues fall upon themselves, they are crushed under

the weight. The tongues of other men may pierce

into our vitals, but the sharpest and most envenomed

words of other men can never wound a man so incur-

ably as his own.

            It was a more mortifying punishment for Haman to

be hanged on a gibbet erected by himself, than if he

had been hanged in the most disgraceful manner on

any other gallows. The contentious fool is like Haman;

he erects a gallows for himself, and twists those cords

by which he is strangled. But Haman could not well

know that he was working for himself; whereas the

lover of strife has fair warning of his danger from the

word of God, and therefore must fall unpitied if he

will not be reformed.

            Ver. 6. The words of a tale-bearer are as wounds,

and they go down into the innermost parts of the belly.

            It is just that a fool's mouth should become the in-

strument of his own destruction, for his words are

arrows that make deep, and sometimes fatal wounds in

other men.

            Men may in some cases report the faults of others,

without exposing themselves to the censure of this text.

Joseph reported the faults of his brethren to his father,

that his authority might reclaim them; and we are

authorised by our Lord to complain to the church of

an offending brother, when he will not suffer himself

to be gained by a private admonition. But when men

publish bad things of their neighbours through spite or

levity, or to have the pleasure of hearing themselves talk,

then they deserve the name of tale-bearers; and incur

the reproofs given to such pestilent members of society

in this book.

            The tales which this kind of men tell are sometimes

entirely false, and at other times have some truth in

CHAP. XVIII.]            BOOK OF PROVERBS.                  437

 

them, although they seldom want some dash of slander,

to heighten their relish to those who love to feed on the

faults and misfortunes of their fellow-creatures.

            The words of tale-bearers are as wounds, and these

wounds are of a very dangerous kind, for they pierce

into the inmost parts of the belly. They wound the

character, and often destroy the usefulness of those who

have the misfortune to be the mark of these arrows of

the tongue. Those who give these deadly wounds do

not always mean all the mischief they offset, being in-

stigated, not by downright spite, but by a pleasure

they have in speaking, whilst they are destitute of good

materials for conversation. But why can they not hold

their peace?  If you kill your neighbour in sport, or

for want of better employment, wilt it be a sufficient

excuse for you to allege that you had no intention to

do it, or that you did it for want of better employment?

Know you not that a man's name is as dear to him as

his life, and his usefulness perhaps dearer to him than

either of them? By wanton cruelty to others, men

often bring serious misery upon themselves.

            Ver. 9. He also that is slothful in his work, is brother

to him that is a great waster.

            Slothfulness in business is commonly a companion of

tale-bearing; and both of them are more dangerous ini-

quities than men generally apprehend, and need to be

seriously and frequently remonstrated against.

            A man with half an eye may see that the prodigal.

will soon reduce himself to husks; and with a little

attention, we may know that a slothful man is only a

younger brother to him, and will come to poverty as

certainly, though not with so much speed. The man

that runs will speedily arrive at the end of his journey,

but he that follows him with a slower pace, will arrive

at it in good time.  He that spends his days in riot,

takes his estate and casts it into a devouring gulph; but

438                EXPOSITION OF THE                [CHAP. XVIII.

 

he that neglects his business, suffers a moth to devour

his substance. Both these sins are breaches of the eighth

commandment, though in different degrees.

            There is the like difference between the careless

Christian and the profane sinner. Sloth in religion is

a consumption which preys upon the vitals, but open

profaneness is a burning fever, which will more rapidly

destroy the constitution. Let us not be slothful, other-

wise we are followers, though, at a distance, of those

who have already plunged themselves into perdition by

their wickedness, But let us follow them, who by faith

and patience inherit the promises.

            Ver. 10. The name of the Lord is a strong tower;

the righteous runneth into it and is safe.

            Nations use to provide fortifications and arms for

their defense, even in time of peace; and if they are so

imprudent as to neglect these precautions, they are in

imminent danger of destruction when an enemy makes

an attack. In like manner, when we know that life

is exposed to the incursions of calamity, and that we

are surrounded with legions of invisible enemies, it is

our wisdom to be provided with a sure defence, that

we may be safe in the day of battle and war.

            No creature in heaven or earth can defend us against

the assaults of misfortune, or the more dangerous attacks

of invisible adversaries, nor have we any power or wis-

dom of our own to afford us security.  Our safety is

only in the name of the Lord, that God with whom

is everlasting strength and sufficiency, and who reveals

himself through his blessed Son our Saviour, as the

refuge of fallen men. In this great name protection is

to be found from the distresses of the present life, from

the tyranny of sin, from everlasting wrath, from the

temptations of the devil, from the terrors of death, from

every evil, and from every fear.

            David in the day or his distress haunted the caves of

CHAP. XVIII.]       BOOK OF PROVERBS.             439

 

Engedi, and the mountains of the wild goats; but we

find in his history, and in many of his psalms, that

these were insufficient for his protection, and that his

confidence was ever placed on God himself as his tower

of salvation. In him he trusted, and was helped; and

therefore his heart greatly rejoiced, and with his tongue

did he praise him.

            But he was not the confidence of David alone; he

has ever been the dwelling-place of the generation of

the righteous. They run by faith and prayer, into this

high tower in the day of their calamity and danger,

and they are not at a loss when unexpected dangers are

ready to overwhelm them, for no enemy can be so near

to distress as God is to preserve.  He is ever a present,

a very present help in the time of trouble *.

            But are poor sinners excluded from this refuge?

Will they be expelled from it, if they come to shelter

themselves under the protection of the merciful God?

No, in no wise. The righteous runneth into it, and

none that run into it continue unrighteous.  But it is

accessible to sinners also, for the name of the Lord is

"the Lord, the Lord God merciful and gracious, long-

suffering, and abundant in goodness,and truth, keep-

ing mercy for thousands, forgiving iniquity †.” &c.

And sinners are invited into this tower of salvation by

God himself ‡.

            Eternal safety is enjoyed by all that run into this

tower, for it can never be undermined, or sealed, or de-

stroyed, by all the devils in hell; and no enemy can

break into it by force, or find a way by fraud to enter.

None can so much as climb up to this refuge, to en-

danger the safety of those happy persons who have

made it their habitation; nor is there any want of ne-

 

  *Psal. xlvi.       † Exod. xxxiv. 6, 7.       ‡ Isa. lv. 7, 8.  Job vi. 37.

440               EXPOSITION OF THE                    [CHAP. XVIII.

 

cassaries ever felt in it, for he that is the defence of his

people is their all-sufficient portion, and heavenly

Father.  The place of their defence is the munition

of rocks; bread shall be given them, and their water

shall be sure.

            Surely if we have any wisdom, we will endeavour di-

ligently to learn the way of running into this tower; and

we cannot learn it better than by taking David for our

pattern, whom we see, in many of his psalms, fleeing

unto God to hide him. Let us read these divine com-

positions, and pray for the same spirit of faith which

animated that holy man, and endeavour to follow the

steps of his faith *.

            Ver. 11. The rich man’s wealth is his strong city, and

as an high wall in his own conceit.

            Few of the rich are righteous. God is the hope and

strength of his people; but the rich are generally

dazzled with the lustre of their gold and jewels, and

mistake those precious metals for gods; and so they

say unto the gold, Thou art our hope, and to the fine

gold, Thou art our confidence.  They trust not to the

Rock of ages, but lean upon a broken reed which will

soon break, and pierce their arms, and leave them to

fall into perdition, after they have been pierced through

with many sorrows.

            Riches are good things when they are well used, but

confidence in riches is a grievous sin, because it is an

alienation of the spirit from God, who requires the

homage of the heart still more than the worship of the

knee. It is a source of many iniquities, because it

prompts men to injustice and oppression, to despise

God, and to forget death and judgment. It shuts up

men's bowels of compassion from the indigent, and

makes it as difficult for men to get into the kingdom of

 

            * Deut. xxxiii. 26-29.

CHAP. XVIII]          BOOK OF PROVERBS.           441

 

God, as for a camel to pass through the eye of a

needle.

            This second warning the wise man here gives against

this vain confidence. Examine yourselves, ye rich men,

and see whether you have not the symptoms of this

vain confidence. Trust not in uncertain riches, but in

the living God, and shew that your confidence is in

God by a readiness to lend unto the Lord

            Murmur not, ye that are poor, because you are not

under the same temptation with some others, to make

to yourselves god of gold. Trust in the Lord, and

you shall want no good thing.

            Ver. 12. Before destruction the heart of man is

haughty; and before honour is humility.

            The ruin of all mankind, and of millions of angels,

is a tremendous proof of the first part of this text.

The abasement and exaltation of our Redeemer, is a

glorious illustration of the other clause.

            Solomon gives us repeated warnings of the danger of

pride, and the necessity of a humble spirit; but we need

them all, for vile and worthless as we are, humility is

a very great stranger in our world, and pride is a sin

so insinuating, that most men's hearts, and even their

religion, is quite corrupted by it.

            Proud men stand on the edge of a festal precipice,

from whence they will soon tumble into destruction.

But blessed are the poor in spirit; they may be at pre-

sent in the valley of abasement, but they shall dwell

for ever with God in his holy hill, for theirs is the

kingdom of heaven.

            Ver. 13. He that answereth a matter before he heareth

it is folly and shame unto him.

            Men pique themselves upon their penetration and

 

            * 1 Tim. vi. 17.   Psal. lxii. 10.

442                EXPOSITION OF THE              [CHAP. XVIII.

 

quickness of discernment, and to display this talent,

are often too hasty to give their judgment upon a

point, before they are well informed of it; but this rash

manner of judging, especially in matters of consequence, 

is their folly and shame; they discover their ignorance

and pride, when they expect to have their sagacity ap-

pleaded. Instead of pronouncing peremptorily upon a

half hearing of a thing, it is often needful to hear it

once and again, and to hear different persons concern-

ing it, that we may not be drawn into false conclusions

by the prejudices and partiality of those whom we first

heard on the subject.

            This is a necessary instruction to magistrates, who

may be guilty of crying injustice, by pronouncing a

hasty sentence in a cause that comes before them.

Philip king of Macedonia, having given sentence a-

gainst a widow in a cause she had before him, was so

sensible of his injustice upon second thoughts, that he

condemned himself to pay her damages. But kings

are seldom so honest as to acknowledge their mistakes,

and therefore they ought to be very careful that they

do not fall into them. The pride of sovereigns estab-

lished that law in Persia, that the royal decrees should

not be reversed; and other princes, although they do

not make sigh pretences to royal infallibility, have

nevertheless too high a sense of dignity to be easily

brought to an acknowledgment of errors.

            Ministers of the word of God are instructed by this

rule, not, to be rash with their mouths to utter any 

thing as the word of God in the pulpit, but to consider

well what they are to say in the name of the Lord;

and to use due deliberation and enquiry before they

give their judgment in cases of conscience; lest they

should make sins and duties which God never made,

by a wrong application of the word of God to particu-

lar cases, or distress the minds of God's people, and

CHAP. XVIII.]        BOOK OF PROVERBS.              443

 

encourage sinners, by giving a rash opinion on the state

of their souls.

            This rule is to be observed by all men in giving ad-

vice, or in judging of men's characters or actions, when

they have any call to judge on them.

            The Jews condemned our Lord as a Sabbath-breaker,

because he made a man whole on it; but he tells them

that they sinned by judging too rashly: "Ye judge

according to outward appearance, but judge righteous

judgment."

            We ought to be the more cautious in forming and

pronouncing opinions, because we are so little disposed

to admit conviction if we fall into mistakes, or to re-

tract them upon conviction. It is commonly supposed

that ministers cannot repent, although they do not

claim, like the Pope, the gift of infallibility; and there

is too much reason for the supposition, provided it be

not restricted to that order of men; for the same pride

that makes one set of men stubborn in their wrong 

opinions is to be found in other men, although it is not

perhaps so much strengthened by particular circum-

stances, nor so visible in their conduct, because they

meet not with the same temptations to discover it.

How many do we find who will not change their sen-

timents about religion, or about persons and things,

upon the clearest evidence, and give way to anger upon

the least contradiction to their favourite notions, as if

their dearest interests were attacked!  Saints themselves

are not entirely delivered from this selfish disposition,

as we see in the behaviour of David to Mephibosbeth,

after he had pronounced a rash sentence in his case.

            Ver. 14. The spirit of a man will sustain his infirmi-

ty; but a wounded spirit who can bear.

            When the spirit of a man is free of wounds, it will

enable a man to bear an incredible load of distress.

That courage which is derived from natural constitution,

444                  EXPOSITION OF THE            [CHAP. XVIII.

 

or moral principles, enabled some of the pagan heroes

to behave with astonishing firmness under the greatest

pressure of calamity. Caesar subdued all the world ex-

cept the invincible soul of Cato, and Epicretus suffered

his barbarous master to break his leg, without the least

expression of resentment. But the true Christian is

the true hero. Thousands, through the faith of Christ,

have encountered with resignation and joy the rage of

beasts, and flames, and tyrants. Cato and Brutus were

cowards compared with the apostle Paul. They kill-

ed themselves, and deserted their country, that they

might escape from the miseries of life. But Paul was

content to die every day for the service of the church,

and yet still live absent from the Lord, the life of all

his joys.

            But a wounded spirit is absolutely intolerable. It is

a very hell upon earth, and has often made the most

courageous of men, and the best of saints, to roar

through the disquiet of their hearts. When the con-

science is pierced with a deep sense of guilt, and the

heart alarmed with the dreadful apprehensions of eternal

misery, then the affrighted eye seems to behold upon

the walls the hand-writing that amazed the mighty

king of Babylon, and unsinewed all his joints. Every

earthly comfort is to a man in this situation like the

white of an egg; mirth appears to be madness, and 

nothing has any relish, but what gives some prospect

of deliverance from this intolerable anguish.

            Blessed be Jesus, whose soul was amazed, and en-

vironed with sorrows not his own. He never knew

sin, and yet he felt the tremendous impressions of

wrath upon his blessed soul, for he bare our sins in his

own body on the tree, that by his stripes we might be

healed.

            If the presages of hell are so astonishingly dreadful,

CHAP. XVIII.]        BOOK OF PROVERBS.               445

 

what must hell itself be?  May we have grace to flee to

Jesus, who hath delivered us from the wrath to come.

It is sin that causes this terrible anguish which none

can endure, and sin unpardoned will cause it sooner or

later in every transgressor. Why then should we

thus wound and mangle our own souls, by fighting

against God? If we shoot these arrows against the

Almighty, they cannot wound his honour; but he can

soon dip them in the venom of his wrath and curse,

and shoot them back into our own souls*.

            Ver. 15. The heart of the prudent getteth knowledge;

and the ear of the wise seeketh knowledge.

            The prudent man has a due apprehension of the

value of knowledge, and seeks it with all his heart, and

finds it. The Spirit of God writes the word of truth

upon his heart, and inscribes it in his inward part; and

whilst others have it only in their memories or tongues,

he has it in his heart, which is filled with the love of

knowledge, and enriched with this precious treasure.

            But he is not satisfied with that measure of know-

ledge he has already got. He would not part with it

for mines of gold, or mountains of prey, but he wishes

still to add to his stock, and therefore his ear is em-

ployed in seeking knowledge.

            The ear is the learning sense, and the wise man will

hearken attentively to any man that can give him use-

ful information; but he attends chiefly upon the minis-

try of the word, because the is the appointed mean of

increasing his knowledge and animating his soul. Al-

though he meditates daily on the testimonies of God,

yet he does not satisfy himself with the suggestions of

his own mind, but feeds his meditating faculty with

the word read and heard †.

            Those that wish for no more knowledge or grace

 

               * Psal. l. 21, 22.         † Rom. x. 17

446            EXPOSITION OF THE                [CHAP. XVIII.

 

than they think absolutely necessary for getting to

heaven, all that think their stock of knowledge suffi-

cient, and all those that neglect the means of grace,

are excluded from the class of prudent men by this

sentence of Solomon.

            Ver. 16. A man’s gift maketh room for him, and bring-

eth him before great men.

            It is a shame for great men to love, Give ye. They

should remember what our Lord says, "It is more

blessed to give than to receive." Great men have re-

ceived their great power, to do good to others; and

poor men should not find the way so strait to their

presence, as to have occasion for gifts to widen it. The

King of glory admits the meanest of men freely into

his presence, and will do justice to the poor and needy,

and send them every needful supply *.

            It appears from this proverb, that riches cannot sa-

tisfy the heart of man; the great and rich of the world

are as eager to receive, and as much under the influ-

ence of money, as the poor. Silver and gold may dazzle

the eyes, but they cannot fill, even whilst they encum-

ber the heart.

            Yet it is not in every case unlawful for great men to

receive gifts, nor for men of inferior station to bestow

them. Great men may cheerfully receive them as ex-

pressions of gratitude, for favours of a higher kind

conferred, or to be conferred on their inferiors. And

poor men may lawfully give them to procure favours,

though not to obtain justice in a court of law †.

            Blessed be the Lord, who makes us welcome to

come to his throne without money and without-price,

to receive the riches gifts. May his gifts make room

for him in our souls!

 

            * Psal. lxxii. 12, 13, 14.        † Gen. xxxiii.  Rom. ii. 3.

CHAP. XVIII.]       BOOK OF PROVERBS.                 447

 

            Ver. 17. He that is first in his own cause seemeth

just; but his neighbour cometh and searcheth him out.

            When God came down to take vengeance on the

men of Sodom and Gomorrah for their wickedness, he

said, "I will see whether the wickedness is as great as

the cry that is come unto me; and if not, I will know."

God is not ignorant of any thing that men do, but he

speaks in our language, and intends, by this manner

of expression, not only to represent his own justice, 

but to teach righteousness to earthly judges. By

judging in a cause without searching it out, David in-

jured the son of his generous friend; and Ahasuerus,

by the like conduct, exposed the people of his queen

to destruction, and signed a warrant for her own death,

and was forced to see that the Persian laws could not

make their kings infallible.

            An eloquent speaker will make his own cause ap-

pear a great deal better, and that of his adversary a

great deal worse than it really is; and therefore a just

judge will not decide, nor even form a judgment

within his own mind, till the parties are both heard.

Claudius the emperor, who had no malignity but what

was put into him by others, has rendered his name for

ever infamous by judging causes after hearing only

one of the parties, and sometimes neither of them.

            Rome, in its pagan state, would never have allowed

of a court so manifestly contrived by the father of

wickedness, as that of the Inquisition; but made it a

rule that no man should be reputed guilty till he had

seen his accuser face to face, and enjoyed the liberty of

answering for himself.

            In private life, it is proper that we should know

what a man can say for himself and his behaviour, be-

fore we punish him in his character. If we will judge

our neighbours, we should certainly act the part of

partial judges, and not believe bad things of men, upon

448          EXPOSITION OF THE                [CHAP. XVIII.

 

the report of tale-bearers, or those who are too plainly

under the influence of prejudice against the persons

whom they accuse.

            In religious disputes, it is a great injustice to de-

pend for the character of a sect, or an impartial repro- 

sentation of their doctrines, upon one whom partiality

has blinded, and rendered unfit, however honest he

may be, to do them justice. Party-spirit has as much

influence as gifts, to blind the eyes of the wise, and to

pervert the words of the righteous.

            It may, however, be a great satisfaction to us, that

we may judge, as far as we have any occasion to do so,

for ourselves, in the most important religious conten-

tions, without hearing either of the parties. A man

may easily know from the Bible, whether Christ is the

supreme God, without the help of either Clark or Wa-

terland. The Bereans could readily judge whether

Paul’s doctrine was true or not, by searching the scrip-

tures, without putting themselves to the trouble of

hearing what the Jewish doctors could say against it.

            Causes between private persons are thus to be de-

cided by an impartial judgment, founded upon good

evidence; but how shall those contentions be decided,

that arise between princes, who are too high to have

any magistrate above them, and too proud to refer

their differences to an arbitrator?"

            Ver. 18. The lot causeth contentions to cease, and

parteth between the mighty.

            The contentions of princes are very dangerous, be-

cause pride will not suffer either party to yield, and

their power enables them to interest millions in their

cause.  How often have oceans of blood been spilt,  

and nations been loaded with the most oppressive

taxes, and great kingdoms utterly subverted and laid

desolate, in the prosecution of their quarrels!  The

good agreement of kings, is like ointment on Aaron's

CHAP. XVIII.]     BOOK OF PROVERBS.             449

 

head, which descended to the skirts of his garments.

Their animosities are like dangerous wounds in the 

head, which are felt to the sole of the foot.

            Why may not the lot determine their quarrels?

They are too great to refer their causes to an earthly

judge, but the whole disposing of the lot is of the

Lord.

            It is a mercy to men that God has provided a me-

thod so safe and easy for determining controversies,

that must otherwise be decided by the sword; but it

is the sin of men, that they will rather have matters

settled their own way, whatever it may cost, than by

means of an ordinance of God.

            As the whole disposing of the lot is of the Lord

those who agree to have their businesses determined by

it, must reverence the providence of God in it, and

rest cheerfully satisfied with the determination, and

thus it will make contentions to cease.

            Let us never prostitute to trifling uses, an ordinance

designed for such great and merciful ends.

            Ver. 19. A brother offended it harder to be won than

a strong city; and their contentions are like the bars of

a castle.

            That law which binds us to love our relations, obliges

us, if we have unhappily differed with them, to be

easily pacified, and even to seek peace with them, al-

though we have been the wronged party. Abraham

would not live in a state of contention with Lot, be-

cause they were brethren; and to put an end to the

strife of their servants, he yielded to him, though only

his nephew, the power of chasing what part of the

land he would take to himself.

            But such is the perverseness of human nature, that

contentions between brethren are generally more irre-

mediable than any others. When we meet with prove-

cation where we thought we had all the reason in the

450                  EXPOSITION OF THE            [CHAP.  XVIII.

 

world to expect a contrary behaviour, we can scarcely

find in our hearts to bestow forgiveness; and thus it is

easier to win a strong city, or to break in pieces the

bars of a castle, than to heal breeches in families and

amongst near friends.

            It is therefore our duty to guard against those mis-

chiefs which are so much easier prevented than re-

moved; and with this view; we must not wantonly

provoke our friends, nor be ready to take offence at

their conduct. But if we are involved in contention

with them, the authority of God should constrain us

to mortify that unforgiving disposition which would

prevent a cordial reconciliation.  The love of Christ

has broken in pieces for us the gates of brass, and cut

in sunder the iron bars of our infernal prison; and why

should not our most stubborn enmities be dissolved by

the apprehensions of it?

            Jacob used all possible means obtain the good

graces of his brother Esau after their unhappy differ-

ence, and yet it is a question whether their reconcilia-

tion was cordial and lasting. Their posterity kept up

the strife, and Edom did tear perpetually, and kept

his wrath for ever, as Obadiah tells us. This example

teaches us what means we should use for healing such

breaches but at the same time admonishes us to pre-

vent, if possible, the need of using them.

            Ver. 20. A man's belly shall be satisfied with the

fruit if his mouth; and with the increase of his lips shall

he be filled.

            Bad men are never satisfied with their vain or wicked

discourse, and a good man never thinks he has served

God or his generation sufficiently by the good use of

his tongue, which is his glory.  But both good and

bad men shall be filled with the product of their

tongues, in happiness or misery.

            If a man were possessed of a field exceedingly pro-

CHAP. XVIII.]    BOOK OF PROVERBS.          451

 

ductive, either of good fruits, or of noisome and poison-

ous herbs, according to the cultivation bestowed on it,

what pains would he use to clear it of every weed,

and to have it sown with good grain! and yet when

the harvest is come, he may take his choice whether

he will eat of the product or not. Such a field is the

tongue of man, with this difference, that a man is

obliged to eat the fruit of it, although it should be

worse than hemlock. What care, then, should we use

to pluck from our hearts every root of bitterness, and

to have them furnished with knowledge and prudence,

that our discourse may be good, to the use of edifying!

            The fruits of the tongue are either very bitter, or

very pleasant.

            Ver. 21. Death and life  are in the power of the tongue;

and they that love it shall eat the fruit thereof.

            Our tongues, as we have been frequently told in this

book, are often the instruments of life or death, to

others. But it is the fruit of our own tongues with

which we must chiefly be filled. A fool's mouth is

his destruction*, and a wise man's mouth is often-

times his safety. He that would live a long and a

happy life, let him take care how he uses his tongue †.

And at the last day, when evil-speakers are cast into a

fiery furnace‡, the fruits of the sanctified tongue will

be produced as evidences of a man's title to everlasting

life.

            It is not the use of the tongue on some particular

occasion that will determine a man's happiness or

misery, but the love of a good or bad tongue. Saints

may, through the influence of provocation and passion,

speak unadvisedly with their lips; and sinners may

speak many good words, when their hearts are not

right with God. But be that loves to speak as be-

 

            * Ver. 7.        † Psal. xxxiv. 11, 12.      ‡ Psal. cxli.    Rev. xxi. 8.

452                EXPOSITION OF THE               [CHAP. XVIII.

 

cometh a saint, shall eat good by the fruit of his mouth;

and he that takes pleasure in vain or ungodly discourse,

shall meet with a just and dreadful recompence.

            If, after all that the wise man has said, we bridle 

not our tongue, with what eyes will we look to Solo-

mon at the last day! or rather, how shall we look our

Judge in the face, who speaks to us in this book, and

who taught the same lessons by his own blessed mouth

in the days of his flesh *!

            Ver. 22.  Whoso findeth a wife findeth a good thing,

and obtaineth favour of the Lord.

            It was not good for man in the days of innocence to

be alone, and an help meet for us is still more needful,

amidst those calamities that embitter the life of fallen

men; for two are better than one, because when one

of them meets with a misfortune, the other is ready to

afford some relief.

            A wife that is rottenness in her husband's bones, is

no doubt a bad thing, for sin and folly will turn the

choicest blessings of life into oppressive burdens. Such

a woman deserves not this endearing title.

            A good wife is an excellent thing, and is to be

sought from the Lord. When Abraham wanted to

have a wife for his son, he prayed to God. His ser-

vant prayed, and Isaac went out into the fields to me-

ditate, and probably to pray likewise.

            The man that has found a wife, has obtained favour

from the Lord, and ought to acknowledge him with          

thanksgiving. It is God who made the woman for

the man, and has preserved an equality between the

sexes by his providence, and appointed marriage, and

directs every man to his own wife, and disposes her

heart to this tender union. If we are to thank God

for the pleasures of friendship, what thanks are due to

 

            * Mat v. 22. xii. 36, 37.

CHAP. XVIII.]       BOOK OF PROVERBS.              453

 

him, for the pleasures of the most delightful union;

whereby of twain are made one flesh!

            Ver. 23. The poor useth entreaties; but the rich an-

swereth roughly.

            It cannot be denied that the rich have many par-

ticular advantages; but the poor have no reason to re-

pine, for poverty has also its gains, one of which is,

that it teaches us one of the best lessons,—that of hu-

mility. The poor have a daily experience of their de-

pendent condition, which instructs them in the lan-

guage of submission and lowliness; and when the

Spirit of God sanctifies this condition of life to a man,

it leads him to great improvements in that grace on

which Christ pronounces the first of his blessings¾po-

verty of spirit. A little of this holy and humble tem-

per is worth all the gold and silver in the world.

            Some, indeed, are poor and proud, and they are the

most inexcusable of all the proud persons that can be

round on the earth, for they not only sin without a

temptation, but in opposition to a providential remedy.

However, their poverty still preserves them from

many bad fruits of pride that are to be found with the

rich.

            The rich answer roughly, for their riches produce

self-confidence, and that makes them insolent towards

God himself *.  And it need not surprise poor men, that

those who can say, Who is the Lord? can give rough

and uncivil words to them.

            We should all consider the advantages of our dif-

ferent situations, that we may be thankful, and make a

good use of them, and the temptations that are inci-

dent to our respective situations, that we may be on

our guard. Let poor men take heed that the necessi-

ty they lie under of using entreaties, may not degene-

 

            * Prov. xxx. 9.

454              EXPOSITION OF THE        [CHAP. XVIII.

 

rate into a slavish meanness of spirit, disposing them to

sell their consciences for bread; and let the rich re-

member, that they are infinitely more dependent on

the great Patron of the poor and needy, than the poor

on them. Those that give nothing but good words to

the poor in their distress, are declared to be destitute

of charity. In what class, then, must they be placed,

who cannot afford even this poor favour?

            The poor and the rich are alike poor before God,

and without his rich bounty must be eternally wretch-

ed. If poor men supplicate the rich for their favours,

with what words shall we express our meanness and ab-

solute dependence, before Him who regardeth not the

rich more than the poor!  But he never gives a rough

answer to his suppliants.  Let us therefore come bold-

ly to his throne of grace, that we may obtain every

needful supply *.

            Ver. 24. A man that hath friends must shew himself

friendly; and there is a friend that sticketh closer than a

brother.

            A man that hath found a wife must shew himself

affectionate and tender; a father must discover kindness;

every person must endeavour to fill up the offices of

the various relations in which he stands. A neighbour

must shew himself a social man; and he that has a

bosom friend, must discover in his behaviour all that

union of souls that is the very essence of friendship.

Religion requires us to perform all those kind services

to one another, which, if they were duly discharged

and returned, would still make our world in some mea-

sure a picture of paradise.

            We must not suffer unreasonable disgusts to alienate

our affections from our friends, but cleave to them

 

            * Job xxiii. 3-7.

CHAP. XVIII.]        BOOK OF PROVERBS.                 455

 

while we live; we must often gladden their hearts by

our company, and share in all their joys and sorrows.

We must not renounce their friendship for their imper-

fections, nor even for those temporary coldnesses which

they may discover in the day of our distress, unless

their behaviour is such as to show that their professions

of regard were not sincere. Above all, we must show

our tender sympathy in the time of their calamity,

otherwise our alienation will greatly embitter their

distress *.

            To excite us to this duty, we are told that friends

sometimes stick closer than the nearest relations. The

greatest acts of generous heroism have perhaps been

performed by those who were not connected by the

bonds of relation or affinity. None of David's brothers

ever gave him such proof of their attachment as

Jonathan; and even his wife Michal, though she loved

him, did not love him so well as that gallant friend did.

She lied to his prejudice, to screen herself from the re-

sentment of her father; but Jonathan bravely incurred

the resentments of his father, and cheerfully gave up

his prospects of a crown, for David. When our Lord

was crucified, his disciples forsook him and fled, and

James and Jude, who had the honour of being our

Lord's brethren, among the rest; but the beloved dis-

ciple looked on his sorrows with the eye of a friend,

and received his charge about his mother with thank-

fulness and obedience.

            If this is a reason for our friendly behaviour to our

friends, what regard ought we to shew to our Lord

Jesus Christ, who sticks to us infinitely closer than any

friend!  Having loved his own which were in the

world, he loved them unto the end. Neither death,

 

            * Job vi. 14-19.

456                  EXPOSITION, &c.           [CHAP. XVIII.

 

nor sin itself, can separate us from his love. What

shall we render to him for his marvellous loving-kind-

ness?  Love and obedience; for we are his friends, if

we do whatsoever he commands us.

 

 

END OF VOL. I.

 

 

 

Please notify Ted Hildebrand if you find any errors in this document at:

                                    ted.hildebrandt@gordon.edu