Proverbs 13

Proverbs 13:1-15

LECTURE XXIX.

Proverbs 13:1-15 .

“A wise son heareth his father’s instruction: but a scorner heareth not rebuke. A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame. Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner. There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. The ransom of a man’s life are his riches: but the poor heareth not rebuke. The light of the righteous rejoiceth: but the lamp of the wicked shall be put out. Only by pride cometh contention: but with the well-advised is wisdom. Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase. Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life. Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. The law of the wise is a fountain of life, to depart from the snares of death. Good understanding giveth favour: but the way of transgressors is hard.”

The language of the first verse is capable of two meanings: either, that hearing instruction and not hearing reproof are the effect and manifestation, respectively, of a wise or a scornful mind;-the wise son showing himself to be so by “hearing his father’s instructions” and the scorner showing himself to be so by “not hearing rebuke;"-which interpretation, on reading the words, strikes the mind as most natural. Or, (reversing cause and effect) that wisdom and scorning are the results, respectively, of hearing or not hearing instruction and rebuke. In other words-“The son that is instructed by his father turns out wise; he who receives no correction turns out a fool.”

In the first of the two senses the admonition is chiefly to children,-in the second to parents. Let both, respectively, receive, and ponder, and act on, the admonition as from God.

The sentiment of verse second is similar to that expressed in the fourteenth verse of the preceding chapter-“A man shall eat good by the fruit of his mouth; but the soul of the transgressors shall eat violence."-A single remark must suffice in further illustration of it. Although the spirit and practice of retaliation are nowhere vindicated in Scripture, but everywhere explicitly and strongly condemned; yet a treatment corresponding to their own conduct towards others, is what every one may expect, even independently of what deserves the name of retaliation. In the nature of things it cannot be otherwise. It is not in human nature, nor in any nature, not even in the divine itself, to love (with the love of complacence, I mean) that which is unamiable. An amiable disposition alone can secure love: and amiability of disposition is greatly indicated by the tongue. The man who is charitable in his judgments, and disposed to speak well of others, will be himself the subject of charitable judgment and of cordial commendation. All will love, and honour, and bless the man “in whose tongue is the law of kindness.” Thus he “shall eat good by the fruit of his mouth.” On the contrary, against the man who is a “transgressor” with his lips, making them the instruments of malice in the utterance of slander and the fomenting of alienation and strife-against that man are unavoidably kindled all the feelings of indignation, all the angry passions; of which the result is “violence”-the violence of vindictive pride and sense of wrong.

This interpretation of the latter part of the verse harmonizes best with the language of that which follows-“He that keepeth his mouth keepeth his life: but he that openeth wide his mouth shall have destruction.”

Verse Proverbs 13:1 . “The soul of the sluggard desireth, and hath nothing; but the soul of the diligent shall be made fat.” Here the important maxim-Nothing without labour, is again repeated. It is the original law of man’s nature. The fatigue and distress of labour are, no doubt, the result of sin. Not so labour itself. Even in the garden of primeval innocence “the man was placed, to dress it and to keep it:” not to bask idly in the sun, and see everything spring and prosper around him-the ground dressing itself, and the plants trained and pruned by the hand of nature, and nothing left for him to do but enjoy the beauty, and the fragrance, and the fruit. No; his enjoyment was to be enhanced by his having a hand in all, and obtaining all as the reward of his own care and tending-his own “delightful task.” It was by his “dressing and keeping” that everything was to thrive.

On the two following verses it is equally unnecessary to enlarge. They bring up afresh very frequently recurring thoughts*-“A righteous man hateth lying; but a wicked man is loathsome and cometh to shame. Righteousness keepeth him that is upright in his way; but wickedness overthroweth the sinner.”

• Comp. Proverbs 11:3-6 ; Proverbs 12:22 , and other passages.

The “hatred” of the “righteous” to “lying” arises from his sympathy in all things with God. He is “of one mind " with God; and to Him “lying lips are an abomination.” He covets God’s approving smile more than all that earth can yield, and would not lose it one moment for all the most successful duplicity could ever gain. And that smile a course of uprightness and integrity secures; but “the wicked,” meaning here especially the liar, by his very lies, his deceit and falsehood, to say nothing of the varied crimes, for the concealment of which these are employed, is emphatically “loathsome.” He is loathsome to God, loathsome to all the truly good, and even according to the conventional morality of the world, from which “lying” is excluded on the principle of expediency, “loathsome” to men in general:-and “cometh to shame;” loses confidence; is distrusted, shunned, nicknamed, scorned, and ruined. Destitute of the “righteousness” which “keepeth the upright in the way,” he is, like all other “sinners,” overthrown, discomfited, and destroyed by his “wickedness.”

Verse Proverbs 13:7 . “There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.” This verse bears a close resemblance to the 24th verse of the eleventh chapter ( Proverbs 11:24 ), but the sentiment it expresses is not the same. That verse assures us of the favour of the Lord to the generous and liberal-who, under His blessing, prosper by giving, make rich by “scattering;” and of His displeasure at the niggard, whose blessings He curses, and whose accumulated stores He dissipates, making the very care he takes of them the means of their diminution and failure. But here the wise man brings before us quite different developments of character,-the ostentation of riches where there are none; and the affectation of poverty in the midst of riches.

Some make a great show of wealth, with little if any capital-living on false credit. Enamoured of the “lust of the eyes and the pride of life,” they contrive to keep up an external appearance far beyond any means they actually possess. They affect high life on low finances. Even, at times, for the sake of commanding credit, they put on such an appearance to give the world the impression that they are prospering. They live at great expense; launch into extensive speculations; make a show of large dealings, great warehouses, great stock, and distant connexions. But all is hollow; there is no substance, no reality. It is only a gay bubble, sparkling in the sunshine, but lighter than vanity; which bursts anon, and its emptiness is discovered. What seems bullion is but a covering of gold leaf. What dazzles is but a passing meteor.

Such a course is nothing better than a species of swindling on a large scale; and surely the largeness of the scale should not diminish the guilt in our eyes. It is frequently adopted by men of little principle, when they find themselves sinking. Instead of giving in * in time* -they make a dash; they assume a higher and more splendid style of living than before, that they may thus avoid suspicion, and maintain their credit; while they know that they are only augmenting risks, hastening their own downfall, and more largely and seriously involving others. This is wickedness.

On the other hand we have the miser. He scrapes, he holds, he hoards, he “has great riches.” But he “makes himself poor;” not only feigning poverty, and assuming its garb and appearances before others, that he may not raise expectations by his wealth being known, but actually living in poverty;-denying himself the comforts and even the necessaries of life,-pinching and starving to add to the store which lies unused, of no service either to himself or others. This too is wickedness, but of another type. It must be ranked among the varieties of mental derangement, and yet it is derangement which, like some other descriptions of it, is of a moral kind, originating in the perversion of moral principles.-And akin to it, on this ground, is the love of money, and the eagerness to hoard, induced by the preposterous vanity of dying rich. I have called the vanity preposterous because of the strange incongruity of a man breathing his last in the conceit of being the richest he knows, and aware, at the same time, that the instant his last breath is drawn, the extent of his earthly possessions will be the length and breadth of his grave! And further, because the man who is vain of dying rich, is vain of that which is his shame. His dying rich is the very proof of his sin and shame. Had he done with his riches what God always intends when he bestows them, he would not have died so rich. Had he hearkened to the claims of benevolence and piety; had he dispersed and given to the poor, to relieve both their temporal and their spiritual need, he might have had less in his coffers, but an incomparably more enviable reputation on earth, and a better and more enduring substance in heaven.

Verse Proverbs 13:8 . “The ransom of a man’s life are his riches: but the poor heareth not rebuke.”

The verse has been understood in different ways. The import of it has been given thus:-“A rich man when he fears any evil from his enemies, can divert it by a sum of money; but the poor man, when he is threatened, dares not stay, but runs away.” He does not stay to defend or buy himself off; but the moment he hears “rebuke” or threatening, aware that he has no resources, he stops not to hear it out, but immediately makes good his escape-takes himself off.

I prefer another interpretation-according to which the verse sets forth the comparative benefits of poverty and riches.-The rich are objects of envy; exposed to false accusation, to robbery, to theft, and to the risk of life. It is true that in their circumstances, they may, in seasons of public calamity, redeem their lives by “a ransom” from their abundant store. But the poor are still better off. They are not exposed to danger. They are not envied; they are not “looked at askance with jealous leer malign,"-with the “evil eye” of covetousness; nor are they molested with the harassing disquietudes arising from such causes. “Who thinks of envying, or prosecuting, or defrauding, or taking the life of the man who has nothing? Who ever thinks of robbing or murdering a beggar? He is everywhere safe and free from molestation, from whom there is nothing to be had. Poverty, then, is not without its advantages. They are, to be sure, of a negative kind; and not likely to make men give the preference to poverty; nor do I mention them because it should, or that it may. All that is meant is, that such considerations should contribute to reconcile the poor to their providential lot.-Another consideration is this-that there is a death from which no riches can ransom, and a life which no riches can purchase. Here “the rich and the poor meet together.” They stand on the same footing. They must both obtain life and salvation on the same ground. The rich cannot purchase it; the poor need not riches to procure it. It is “the gift of God,” “without money and without price.” By the same ransom all, “high and low, rich and poor,” must be redeemed-“not with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and-without spot.” O let rich and poor come to the same cross, and the same throne; to the same Saviour, and the same Father in heaven; and, trusting in the same foundation of hope, anticipate together the same eternal home. Believe in Christ and the riches of eternity are yours. He has paid the ransom.

Verse Proverbs 13:9 . “The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.” Here light is joy. The meaning is, that of “the righteous” the joy is steadfast, permanent, increasing; while that of the wicked is destined to final and perpetual extinction–leaving him in the blackness of darkness.-Of the former “the light rejoiceth,"-or “burns brightly;” shines with growing lustre-” more and more unto the perfect day.” Of the latter the joy shall close in misery and despair-his lamp extinguished in a darkness, of which the intensity will be deepened by contrast with the previous light.*

• Comp. Job 18:5-6 ; and Job 21:17 .

Even amid the gathering and brooding gloom of adversity, “the righteous is more excellent than his neighbour.” He possesses, in his hours of sorrow, a light of spiritual gladness which many a time shines most brightly and cheeringly when the lights of this world’s prosperity are dim or extinguished. Have you not found it so in your happy experience, ye friends of Jesus and children of God? Yes; and by and by, the gloom shall have passed away, and the light of your blessedness shall shine forth in all its splendour for ever and ever! Death, instead of quenching it, only removes whatever obscured the brilliance of its lustre; that in the purer atmosphere of heaven it may send forth all its radiance. There your “joy shall be full."-On the contrary, the light of " the wicked” is worldly prosperity alone. It is a “lamp” which every passing breath may extinguish, and which, even if no such accident befall it, is rapidly consuming-burning to a close. And when this only light fails, all is darkness-darkness without a single ray to relieve it-the darkness of unending night.

Verse Proverbs 13:10 . “Only by pride cometh contention: but with the well-advised is wisdom.” This verse has been rendered-” A fool, through pride, stirreth contention: but with the considerate is wisdom."-An immense proportion of the quarrels and disputes found in families, in circles of relationship and friendship, in churches, and in communities, have their origin and their continuance in “pride.” And where it does not operate in producing them alone, it mixes itself up with other principles and motives-tainting and vitiating even such as are in the main good. There is a quick and touchy jealousy which cannot brook a word, or act, or look, that bears the slightest semblance of disrespect or deficiency of deference. This is “pride.” And resentment, revenge, envy, ambition, are all to a great extent, resolvable into “pride.” From the contending interests of the world, bringing into operation these and other principles, arise so many unhappy strifes and alienations. And then, when there might be reconciliation and peace, “pride " interferes and prevents it. The question, Who is to yield?-or, Who is to yield most?-comes to be asked; and pride makes it difficult of reply. The adjustment might be easy, but for pride. Some point of honour-or what to pride seems such-must be maintained. The required apology must be complete in matter and in manner; not a word omitted or qualified; and the bow of humiliating submission must not want a hair’s breadth of its due profoundness. The offender must be thoroughly prostrated, that the triumph of pride may be complete!

And, as might be expected of our fallen nature and deceitful hearts, we are full of excuses for this pride. We are fond to exempt it from condemnation under some of its varieties; and we contrive to screen it under palliative epithets. We call it a becoming pride; a necessary self-respect and regard to our own dignity; a manly assertion of our own rights; a spirit that will not submit, and ought not to submit, to be trampled upon; and thus, under pretexts which involve a certain amount of truth, we cover from censure a larger amount of what is wrong. And the very manner in which even a Christian man may be seen, at times, to draw himself up, and toss his head, and look consciously great, when he is putting in this plea, should be enough to show him that there is a spirit working within not quite in harmony with the “meekness and gentleness of Christ."-Our pride and vanity naturally prompt to an over-estimate of wrongs of which we happen to be the objects; so that what, did it happen to another, we should never so much as notice, assumes much of consequence when it affects us; and we cherish the vindictive remembrance of little matters, which the wing of the passing moment has swept from every memory but our own. Nor do we only magnify the real,-we imagine injuries that were never meant, and have no existence; and impute to the worst motives what had either little or no motive at all, or a motive which, though mistaken, was good.

“But with the well-advised” or the considerate, “is wisdom.” They show the wisdom of thinking more rightly of themselves; of putting a curb upon their pride and passion; of shunning disputes and quarrels, and, when they have unhappily occurred, of bringing them, by every possible means, to a speedy termination.

Verse Proverbs 13:11 . “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.”

In this verse “vanity” evidently means all iniquitous methods of acquisition; and perhaps these are all called “vanity,” because the expectations of him who uses them of real enjoyment in what he acquires, when successful, are so utterly vain.

And what is true of private is no less true of public possessions. When such possessions are obtained, on the part of any country, by self-aggrandizing and unprovoked aggression, extermination, and conquest,-what are such means but injustice, oppression, and murder on an extended scale 1-and surely, we say again, the largeness of the scale should not abate our abhorrence of the evils! Gaining possessions by a violation of the rights of others,-of the principles of equity, and honour, and good faith-or, in one word, of the “royal law,” is turning a country’s glory into shame; and, under the righteous and retributive administration of Heaven, the extension of dominion is but the extension of danger.*

• Habakkuk 2:6-12 .

“But he that gathereth by labour shall increase.” The phrase for “by labour” is in the original “with the hand.” But it signifies of course labour of all descriptions, all that comes under the designation of honest industry.

Verse Proverbs 13:12 . “Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.”

Hope is the great cheerer of “the heart.” And who has not experienced the sinking and “sickening” of the spirit from long-delayed expectations; and the joy that springs up in the soul, on the arrival of the long-looked-for good? A beloved friend, who has been for many a year in a distant land is returning home. How tardy then the flight of time!-days are weeks, and weeks months!” The heart” gets “sick” with “deferred hope.” Then, when the hour of arrival and meeting does at length come, how vivid the ecstasy of delight!

We have, in Scripture, recorded illustrations of the sentiment. We have the case of Abraham in regard to God’s promise. O! the time was long! The delay looked strange. And, although his faith did not fail, yet at times his spirit seems to have felt the encroaching weariness of protracted waiting without any appearance of fulfilment.*1 Then, we have Hannah, pining at heart, amidst the insults and provocations of her “adversary,” with the “deferred hope” of a son-when she “wept and did not eat” and her spirit was “grieved.” *2 We have David too in the wilderness, heartsick in longing for Jerusalem and the courts and ordinances of God’s house.*3 And then we have Simeon, “waiting for the consolation of Israel”-fervently desiring his departure to heaven.*4

*1 Comp. Genesis 12:1-3 . with Proverbs 15:2-3 . rr

*2 1 Samuel 1:4-12 . rr

*3 Psa 42:1-2 . rr

*4 Luke 2:29-30 . rr

Whither, in all cases, under the pressure of “hope deferred,” shall we look? Whither but to our gracious God? He is the source, and He alone, of resignation and comfort, of patience and strength.

And suppose, my Christian friends, the trouble, be it what it may, under which we suffer, and the “deferred hope” of whose removal makes us feel the “sickness of heart,” the languor of spirit, here described-suppose it should continue with us even to the last; suppose the hope still and still “deferred,” even on to the hour when “heart and flesh shall fail;” then the “desire cometh,” in the highest sense the expression can bear. What was Paul’s desire should be ours. The object on which he set his heart supremely, should be that on which ours are set-“to be with Christ.” And when that “desire cometh,” it will be “a tree of life” indeed. For what says the Saviour himself, in engaging for the future peace and blessedness of his people?-” To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.”

Verse Proverbs 13:13 . “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”

The “word” is the word of God-whatever comes with His authority. Of the sinner who despises that word the “destruction” is sure. “The commandment” has the same meaning in the latter clause with the word in the former; and the expression “shall be rewarded” is on the margin, as in the original, “shall have peace.” This agrees with the language of the Psalmist-” Great peace have they which love thy law; and nothing shall offend them."

Whatever comes with divine authority is a divine command. The truth that comes with the authority of God, it is the duty of man to receive. Let it not, then, be forgotten that the Bible is the revelation of God’s mind to man as a sinner; and that the very first thing to which man as a sinner is bound, is to accept the terms of forgiveness and life there prescribed. The gospel is, on this as well as other accounts, called “the law of faith;” being the divine prescription for the pardon and salvation of sinners. It has in it all the authority of a law.*1 The faith of the gospel is now the principle which produces obedience to the law. It “worketh by love” which is “the fulfilling of the law.” And as it is in being “justified by faith” that we find “peace with God;” so it is in obeying God under the influence of this faith that we retain “the peace of God."*2 Thus, we have “in the keeping of His commandments a great reward.”

*1 Gospel of Joh 3:22-24 . rr

*2 Phi 4:6-9 .

Verse Proverbs 13:14 . “The law of the wise is a fountain of life, to depart from the snares of death.”

“The law of the wise”-the law which they choose, and follow, and recommend as the rule of faith and duty, can be nothing else than this Holy Book-the Book of God. It was the law of the wise then; and now that it has been completed, it is more emphatically than ever “the law of the wise” still. They are truly wise who understand and believe its doctrines, and conscientiously obey its injunctions: for it is “a fountain of life, to depart from the snares of death.” It is a fountain whose streams are salubrious and life-giving;-not like the waters of Jericho be/ore, but after they were “healed” by the prophet’s “cruse of salt.” Nothing but life flows from the fountain of divine truth. To all who refuse to drink of that pure and vital fountain there is death. To all who partake of it there is life. Death is to those only who disbelieve and disobey. All who receive and love the truth have life. The word of God is essentially life-giving. Its design is not to confirm and publish the sentence of death, but to show how death may be escaped. The declaration of the sentence of death is only intended to show the necessity, and to impress the importance and value of the tidings of life. Life is the end-the all-gracious end-of divine revelation.

“The snares of death,” is a phrase in which allusion is made to nets set for animals meant to be taken and killed. Such are all the temptations of “the Wicked One”-all the allurements of sin; they are “snares of death.” He who is taken in them perishes. Now “the law of the wise”-this holy and blessed Book of God-conducts far from these snares all who take it for their guide. It is “a fountain of life, to depart,” or to lead “from the snares of death.” He who partakes of the healing waters of this fountain, and follows along the course of the stream that flows from it, will escape these “snares.” On the margin of that stream they are not to be found. Its course is away from them. It is only when induced by strong temptation to forsake it that we are in peril. If, through the devices of Satan and the allurements of the world, we wander from this “pure river of water of life,” our feet are sure to be entangled in the intricate meshes of those toils that are laid for us; and so we may never more find our way back again to its safe and peaceful banks. * There * all is life. * There* there is no death.

Verse Proverbs 13:15 . “Good understanding giveth favour: but the way of transgressors is hard.” The meaning is not obvious; and different senses accordingly have been affixed to the words.

1. “Good understanding giveth” or showeth “favour”-say some,-that is to others; it is mild, gracious, kind, and conciliatory, while “the way of transgressors is”-still to others, “hard,"-harsh, severe, repulsive, unyielding, stern.

2. The verse has also been rendered-“Ingenuous manners procure favour, but rugged is the path of the artful”-that is, it is unpleasant both to himself and to them with whom he associates; exposing to incessant troubles, anxieties, and perplexing difficulties; while open, fair, ingenuous dealing makes a man’s way plain before him, and finds him favour and help from all.

3. More probably the meaning in both parts of the verse terminates on the person’s self. “Good understanding”-an intelligent and sound judgment, enlightened by principle and instructed by observation and experience,-by fitting a man to be a wise and able and useful counsellor-procures “favour.” Such a man comes to be valued, esteemed, and loved. While, on the contrary, “the way of transgressors is hard”-hard to themselves. Like “by-path meadow” in the Pilgrim’s Progress, it presents at its entrance all that is tempting to allure into it; but it is “hard.” It supplies no true enjoyment to the traveller in it at last.

If we take “good understanding” as the same with wisdom-the wisdom that teaches to “fear God and depart from evil;” we may consider “favour” as meaning divine favour. It is on them only who fear him that God “lifts up the light of his countenance.” It is to them he gives peace. It is in their hearts that he sheds abroad his love; it is to them he imparts the hope that maketh not ashamed. Them he “guides with his counsel;” them he “brings to glory.” “Blessed the people that are in such a case!"-But the way of transgressors is hard; and for this very reason-enough, were there no other-that the favour of God is not to be found in it. He smiles not on that path, nor on a single soul that chooses it. There is no light of his countenance there. And the way terminates-at that world of woe, in which all the ingredients of the curse are concentrated for ever. The wrath of God which is but revealed on earth, is felt in hell. It is revealed here, that you may escape it there. This is the design of the Gospel. It unfolds the “way of salvation.” They are fools who disregard it. They are of “good understanding” who consider and choose it. It is the way of favour and life hero. It leads to favour and life for ever. Examine it. Choose it. Press into it. Flee for it “the way of transgressors.” Keep in it. Let nothing drive, let nothing draw you out of it. All will then be well. The way conducts to Heaven-terminates at the gates of the Celestial City.

Proverbs 13:16-21

LECTURE XXX.

Proverbs 13:16-21 .

“Every prudent man dealeth with knowledge: but a fool layeth open his folly. A wicked messenger falleth into mischief: but a faithful ambassador is health. Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured. The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. He that walketh with wise men shall be wise: but a companion of fools shall be destroyed. Evil pursueth sinners: but to the righteous good shall be repayed.”

The first of these verses contains a sentiment in reference to conduct, similar to that expressed in Proverbs 12:23 . with regard to speech. “Prudent men”-men of discretion, who look before and after-do not either act, or commit themselves to action, rashly. They deliberate. They apply all their sagacity, and all their information, to determine previously how they should resolve, and how they should proceed. And in proportion to the importance of the case-’ the magnitude of the interests involved, and the consequences likely to ensue, they are the more solicitous that their deliberations should be enlightened and mature; especially when these interests and these consequences affect not themselves alone or chiefly, but others.

On the contrary-“A fool layeth open his folly.” His whole conduct exposes him, or shows what he is. Ho leaves nobody at a loss about his character. Even when he tries to be wise,-assuming the air, as fools sometimes do, of an oracle,-he fails. His very airs of wisdom betray “his folly;’’ and what is good that he has got from others, ho mixes up with something incongruous and out of keeping of his own, by which he betrays himself He disarranges his borrowed feathers in the very attempt to display them, and lets every one see what is below. Prudence, of course, has no reference to principles, but only to times, and means, and modes of acting. When any principle is in question, and the course prescribed by that principle is clear, prudence is out of place, when allowed to put in a single word to delay, or dissuade from, action. Principle admits of no compromise. Our prudence must never presume to interfere with the dictates, the wisdom, or authority of God. It then becomes an insult to Heaven. The cardinal virtue is converted into a cardinal vice. The province of prudence is only to consider well, and ascertain surely, that the act we are about to do, or the course proposed to be followed, is in harmony with divinely sanctioned principle,-is required by divinely enjoined precept.

Folly and wickedness are often, in this book, found in close alliance, and mutually suggesting each other to the mind. It follows:-verse Proverbs 13:17 . “A wicked messenger falleth into mischief: but a faithful ambassador is health.”

“Wicked” and “faithful” stand here in contrast.-When a man is entrusted with any commission, and undertakes for its execution, unfaithfulness, falsehood, treachery, is wickedness; is the wickedness peculiarly belonging to the position he occupies. “A wicked messenger” is one who betrays his trust,-who, either with intention from the first, or influenced by temptations afterwards, acts a part different from his instructions, and contrary to their design.

Such a messenger, it is said here, “falleth into mischief;” as if the evil results came upon himself And true it is, and what might be expected, that in very many cases he does. His treachery, though meant for present benefit, and even, it may be, bringing it, is ultimately ruinous to his own interests. He is detected, cashiered, disgraced, and punished. But this does not yield so direct a contrast or antithesis with the latter clause of the verse-“a faithful ambassador is health;” which evidently relates, not to benefit accruing to himself, but to those by whom he is employed. On this principle-to bring the two clauses into more direct and natural connexion-the former has been rendered, “A wicked messenger precipitates into mischief”-causes to fall into it. Thus, the result to the prince, or whoever else may have employed him, is expressed. The embassy may be one, in its principle and in its details, eminently fitted for effecting ends the most desirable,-a wise and salutary measure: but the treacherous conduct of the diplomatist to whom it is entrusted,-whether dictated by a regard to his own interest, or by an overweening conceit of his own sagacity,-spoils the plan, and frustrates the object; and, instead of securing the intended benefit, exposes to injury, dishonour, and loss. He acts a double part. He carries a contrary or a different message. He manages in a way of his own, and not according to his instructions. Thus did Ziba to Mephibosheth-misrepresenting, falsifying, slandering; and, instead of procuring favour to his master, seeking favour and profit to himself, at the expense of interest, and character, and honour to him that sent him; and moreover, throwing the king into error, and inducing him to act unkindly and unrighteously to one, who, had the truth been told at the time, would have fared very differently at his hands.

I cannot pass this verse without applying it-as it is capable, in all its force, of being applied,-to the ambassadors of Christ of old, and the ministers of his cross still. Unswerving was the fidelity with which the former executed their trust.* And their example, laying apart the inspiration and authority implied in the idea of an “ambassador,” ministers of Christ ought still to follow. “Faithful messengers are,” in the highest of all senses in this department, “health.” In other and ordinary departments, they are so. They at once please and profit those by whom they are sent; and they promote the benefit of the community. Their diplomatic fidelity contributes to the healthy soundness and prosperous condition of the body politic. In the kingdom of Christ, they advance his glory, promote the progress of his cause, and accomplish the salvation of men; by which, indeed, it is, that both his cause is promoted and his glory advanced. Unfaithful ministers, on the contrary, by whom his doctrine is not fully and fairly stated, and by whom ends are pursued different from that for which he himself came into the world, and suffered and died,-bring dishonour on his name, hinder the progress and influence of his truth, injure the spiritual interests of his kingdom, produce unhappiness to the church, and destroy human souls.

• See Proverbs 3:17 ; Proverbs 4:1-5 ; 2 Corinthians 5:18-21 .

Verse Proverbs 13:18 . “Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.”

Had you the opportunity of tracing back to its origin the poverty and wretchedness of multitudes, you would find that origin in the neglect or the spurning of faithful and salutary instruction, admonition, and advice, in the morning of life. How very many of those who come to the gallows, or to the hulks, or to transportation, begin their confessions and regrets, by lamenting over their early disobedience to parental counsel, their disregard of a father’s and a mother’s entreaties and tears!-and in all cases in which such unhappy persons, when not utterly hardened, have enjoyed the benefit of early instruction, their first and most earnest entreaty to others is, to beware of the disposition to make light of, to slight and disown such early privileges; their own sad experience giving point and poignancy to their warnings.*

• See on Proverbs 5:7-13 .

Verse Proverbs 13:19 . “The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.”

Of this verse various interpretations have been given. Two or three I shall mention; and leave you to choose between them.

1. Solomon has been thought to express this sentiment-that the final attainment and enjoyment of a desired good abundantly compensates for all the self-denial the difficulty, and the privation, endured in waiting for, and in pursuing it. This is a truth of practical importance; holding out, as it does, encouragement to perseverance, through trying and disheartening hindrances, in the anticipation of the recompense. And it is a truth which holds with unfailing certainty, in regard to spiritual blessings, the happiness of true religion, and the everlasting felicity in which these are consummated in a future world. But, notwithstanding all this, infatuated, self-willed fools persist in evil; pursue present pleasure; discover a rooted aversion to all spiritual duties and spiritual enjoyments; and cannot be induced to deny themselves the gratifications and indulgences of the passing moment, even for the sake of the best and highest of blessings and hopes, how affectingly soever exhibited. They “will not hearken to the voice of the charmer, charm he ever so-wisely.”

2. Some render:-“It is sweet to the soul to enjoy what we love; therefore an abomination it is to fools to depart from evil.”* In this rendering, the reason or principle is assigned, from which it arises that fools will not depart from evil. Their enjoyment is in it. They feel there are pleasures in sin. These pleasures they love. And, as these pleasures arise from sin, sin is what they like;-sin is sweet; and they will indulge their sinful propensities, for the sake of the present pleasure they yield. The present has the entire ascendency. The future is driven from their thoughts, and left to provide for itself, as it best may. They are resolved to take their pleasure now, and take their chance for the future when it comes. They wince, and fret, and are provoked by every admonition to reflection and anticipation. They dislike and spurn their faithful monitors. Their maxim is-” Let us eat and drink, for to-morrow we die.”

• Hodgson.

3. “Desire” subdued, restrained, or overcome, “is sweet to the soul: but it is abomination to fools to depart from evil.” (Schult. and Schulzius.) According to this translation the former clause expresses the inward satisfaction arising from the successful curbing and subjugation of any sinful desire-any evil propensity. This forms a fine and striking antithesis to the second clause. “While the good man can hardly enjoy a greater satisfaction than is imparted by the exercise of selfcontrol, and the overcoming of any powerful and imperative desire that has tempted and endangered his virtue,-on the contrary, to the ungodly the exercise of self-restraint is irksome, the denial of whatever worldly and sinful propensity demands gratification, is misery: it cannot be endured. They “draw iniquity with cords of vanity, and sin as it were with a cart rope.” They give the reins to all their lusts, and, hating all restraint, “say to the Almighty, Depart from us, for we desire not the knowledge of thy ways.” The character is portrayed with great spirit, in the tenth psalm.*

• Comp. Psalms 10:1-6 ; Psalms 10:11-13 .

The lesson of the following verse is one of the comparative effects of good and bad company; a subject on which we have found Solomon touching more than once already. He knew and felt its importance:-“He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”

It is a fair and encouraging symptom of begun wisdom and piety, when a disposition is discovered to “walk with the wise;” to associate with them; to court and frequent their company; to prefer them as companions and intimates. As “two cannot walk together unless they are agreed,” such association augurs well. It is one of the ways, and one of the first ways, in which when there is, in any heart, “some good thing toward the Lord God of Israel,” it begins to show itself By such association also, good principles will be confirmed and strengthened; virtuous and holy habits formed and established; and all the affections which constitute the spirit and essence of true religion settled and matured. The spirit of the wise, or pious, is imbibed; the encouragement of their countenance felt; and the benefit of their conversation and example, in every way experienced. The interchange of thought augments its useful stores; and the interchange of true sympathy, and prayer, invigorates every right feeling, every pious and virtuous resolve.

On the other hand-” the companion of fools shall be destroyed.” Let the young mark it. “Evil communications corrupt good manners.” “The companion of fools” learns their ways; drinks in their spirit; becomes familiarized with their principles and specious reasonings; loses the shrinking timidity of previous educational virtue; follows their courses; shares their doom. His heart is corrupted, and his soul is lost. Many scriptural illustrations press for notice. We have the family of Lot, suffering the fearful contamination of Sodom, from his “love of this present world” guiding his choice of a residence, instead of higher principles.*1 We have Rehoboam, following the counsel of his young companions, in preference to that of the aged and experienced counsellors of his father, and losing, in consequence, five-sixths of his kingdom.*2 We have Jehoshaphat, associating with Ahab, “helping the ungodly, and loving them that hated the Lord;” “wrath, therefore, coming upon him from Jehovah."*3

*1 See Genesis 13:10-13 . rr

*2 2 Chronicles 10:6-19 . rr

*3 2 Chronicles 18 . and 2 Chronicles 19:1-2 .

The lesson is equally applicable to the prudential knowledge and regulation of secular affairs. The associate of the wise and intelligent in the business-pursuits of the present world will learn, by conversation and example, many profitable facts, and truths, and principles, which may be turned by him to good account; while “the companion of fools”-of the idle, the profligate, the dissipated, will lose all these, and is in the direct road to temporal disgrace and ruin. But the higher application of the words in their bearing on man’s spiritual and eternal destiny, is incomparably the more important.

Let youth take warning. When anything in their situation exposes them to the company of the ungodly, they are in danger. Let them not choose the exposure; and, should it unavoidably come in their way, let them fortify themselves by resolution and prayer. And as parents would not for any earthly consideration, wilfully and knowingly, place their children amidst the infection of the plague, far less should they, for any such consideration, set them down amidst the contaminations and enticements of vice and impiety. Too often, alas! this is little thought of, even by Christian parents, in choosing situations for their children. For the sake of a lucrative place, they will subject them to the most imminent risks of moral and spiritual pollution and death! O beware. You have no right to expect divine interposition to preserve your children from an evil to which you willingly, and wantonly, and from worldly motives, expose thorn. How can you expect to be heard for them? The Lord will shut out your prayer.

Many, as we have seen, are blinded to the dangers of evil company-blinded to the final consequences of associating with men of evil principles and evil deeds, by witnessing the present prosperity, and seeming enjoyment of such men in the course of this world, and the pleasures of sense and sin. The language of the next verse may well counteract any such illusion and forgetfulness:-“Evil pursueth sinners: but to the righteous good shall be repaid.”

The representation here is very striking. “Evil pursueth sinners.” It follows their every step; and will infallibly overtake them in the end. It keeps pace with the progress of time. Each moment it comes nearer. Silent and unperceived, it tracks them through their whole course,-through all the windings and doublings of their wicked career. Insensibly it gains upon them. And at last-it may be suddenly and when least expected, it seizes and destroys them. The stroke of vengeance may be suspended; but it will only fall the heavier when it comes. “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God,” Ecclesiastes 8:11-13 .

Proverbs 13:22-25

LECTURE XXXI.

Proverbs 13:22-25 .

“A good man leaveth an inheritance to his children’s children; and the wealth of the sinner is laid up for the just. Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.”

Of the former clause of the first of these verses, the sense may be either metaphorical or literal:-that is, it may refer to a better inheritance than wealth, or it may refer to wealth itself. By the careful and pious education of his children,-bringing them up in the fear of God and the habits of virtue-the “good man leaves them an inheritance” of right principles. And these are, in reality, a far more valuable inheritance than the largest amount of riches ever accumulated by human industry or speculation, or the largest number of acres that earthly estate ever contained. By bringing up his children thus, he bequeaths to them the very best of all legacies;-valuable, even as it respects this world; for better surely are the principles of which the right application may, by the blessing of God, acquire wealth, than the largest amount of wealth left to a child, with principles that unfit him for the right use of it, and fit him only for squandering it away: and, when regarded in relation to the world to come, invaluable, insuring the blessings which “cannot be gotten for gold, neither shall silver be weighed for the price thereof.” Ye who have been “trained up in the nurture and admonition of the Lord,” value-O value this inheritance. Retain it with a miser’s care, that none of it be lost. If you throw it not away, it will last you for ever. And more than this-it is an inheritance that may be transmitted, with due reliance on the promises of God, to generations to come. You have had it from your parents; you may transmit it to “children’s children.”*

• Compare Psalms 78:1-7 .

There is another sense too, in which “a good man leaves an inheritance to his children “-in the savour and influence of his name. The same affectionate veneration that has attended him in life, attaching to his memory when he is gone, will recommend his family to the sympathy and generous good-will of the community. They will be “beloved for the fathers’ sakes.” To the sympathy thus divinely secured, the psalmist seems to refer, when he says-” I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. He is ever merciful, and lendeth; and his seed is blessed,” Psalms 37:25-26 .

Important as this is, and general in its application to good men, who may all leave their children this inheritance, if no other, the antithesis in the latter clause of the verse leads more naturally to the literal interpretation.

In this view, there are two things implied. First, that the blessing of God on his labours, enables him to obtain the inheritance which he has to leave. The proverb clearly implies this, the inheritance requiring to be made, ere it can be left. The second thing implied is, that with the inheritance the blessing of the Lord descends to his children. What would the inheritance be without this? an evil, rather than a good-a curse, rather than a blessing. If parents be faithful, affectionate, prayerful, spiritually-minded, and persevering in the religious education of their children, the character and the blessing will generally be found descending with the instruction. Many parents, I fear, are fond of “laying the flattering unction to their souls,” when their children fail to evince the influence of the principles of godliness, and to keep their consciences easy by this means-that “grace does not run in the blood.” Very true; but it accords with the entire tenor of God’s covenant, that grace accompanies means; and that, where the means are rightly used, we may look for the grace.

It is quite clear, that in this and other passages, an inheritance is regarded as a good, and that no blame is attached to “the good man” who leaves it to his children and “children’s children.” We are to understand it as a good in itself. And so it is. But this is no reason for overlooking the danger associated with it. Christians should not forget it in their own case; parents should not forget it in their children’s. What I wish earnestly to impress upon all parents, is this-that, while it may be a good thing to “leave an inheritance " to their children, they will do their children infinitely more service, by leaving them an inheritance of principles without wealth, than an inheritance of wealth without principles; and further, that they must not lay up an inheritance for their children by depriving God, and the cause of God, of their due,-by parsimonious stinting in the promotion of the claims of piety and benevolence; for by doing this, they will forfeit the blessing of the Lord upon their substance for themselves, and prevent the blessing from descending with it to their offspring.

While the “good man” thus “leaveth an inheritance to his children’s children”-“the wealth of the sinner is laid up for the just.” This proceeds on the same great principle with that laid down by the apostle-“All things are yours:” and, amongst other things, “the world.” They are so, in the sense that they are all wisely ordered for the ultimate attainment of their highest good. That may most truly be called mine, from which I derive the greatest possible benefit it can be made to yield. It would be strange indeed, were I to wish anything else, or anything more. The assertion here made must be interpreted in a similar manner. “The earth is the Lord’s, and the fullness thereof.” His, among other things, is “the wealth of the wicked.” The wicked man calls it his own. But it is God’s. God retains the entire right to it, and the sole disposal of it. He can do with it what pleaseth him. God is the friend of his own children; and holds that property, like every thing else, for their good; so that it is theirs by being his. By the secret arrangements of his providence, he can, whensoever he will, transfer property from one owner to another; and in all cases in which it will be for his people’s benefit, He will make the transference. Whensoever anything is wanted for his own cause, he can bring it into the hands of those-” the just”-to whom he has given grace to use it for its advancement.*

• Comp. Ecclesiastes 2:26 .

Verse Proverbs 13:23 . “Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.” There seems an interesting connexion, and perhaps a twofold connexion of suggestion or association, between the former verse and this. Talk of inheritances! says the poor man, with his scanty means and hard daily toil.-we have no inheritance, neither from our fathers, nor for our children: all is homely with us, and likely to remain so. Well, says Solomon, the poor man is not without his consolations, even of a temporal nature-“much food is in the tillage of the poor.” The maxim, though under a particular form, like many others, is general; not to be confined to the one kind of labour specified, but extending equally to all the different modes in which the poor make their daily bread. The poor peasant, who cultivates his plot of ground industriously and by the “sweat of his brow,” will, through the divine blessing, procure thereby an ample supply of “food” for himself and his family; and, if a child of God, he will have this with the sweet relish of his heavenly Father’s smile. Industry and tidy economy will make the cottage fireside and table snug and comfortable; and its lowly tenants will enjoy plenty, though in a plain and homely form, without luxurious delicacies.-On the other hand, how often, in the case of those who obtain inheritances, may the poor see the saying verified, “There is that is destroyed for want of judgment.” By prodigality and excess, by careless neglect, by bad management, by injudicious and ill-conducted plans and projects, they waste and ruin their fortunes. Their lands are extensive, but they are unproductive; or if productive, the product is mis-spent and squandered: it goes, no one can tell how. To such persons, the homely comfort of “the tillage of the poor” is a just object of envy; far more so than, in many cases, the wealth of the rich is to the poor.

Verse Proverbs 13:24 . “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.” There is no subject of deeper interest and importance than the EDUCATION OF THE YOUNG. It is so for their own sake; for the sake of their family and kindred; for the sake of society; for the sake of the Church; for the sake of the glory of God. In their systems of education, some are for excluding the “rod” altogether. But such would be wiser than God; for He has sanctioned its use. They, indeed, who consider Solomon as merely giving his own mind, are at liberty, how high soever his wisdom may be ranked, to dissent from his judgment, and to decline following the course he prescribes. This might be somewhat presumptuous; but there would be no impiety in it,-no resisting the dictates of the divine mind. But if Solomon wrote by inspiration, and the truths and precepts delivered by him are the truths and precepts of the Spirit of God, we must beware of gainsaying any of his prescriptions, in any of the various departments of duty.

For the Scripture authority, not warranting only, but enjoining the use of the “rod,” I might quote many passages besides that before us.*1 I might also refer to such passages as, in speaking of the dealings of God with his people, contain allusions to this part of parental duty.*2 It should be noticed that the “rod” is to be taken for correction or punishment in general; not specifically for corporal punishment. The blessed God employs a great variety of kinds of chastisement in dealing with His children, suiting the correction in nature as well as in degree, to the peculiarities of each character, and the circumstances of each case;-so may Christian parents consider themselves warranted to employ whatever description of punishment experience may teach them to be best fitted to answer the end. Of the observations now to be made, some refer to the “rod” more specifically, and some to all kinds of correction.

*1 Pro 19:18 ; Proverbs 22:15 ; Proverbs 23:13-14 ; Proverbs 29:15 ; Proverbs 29:17 . rr

*2 Pro 3:11-12 ; Hebrews 12:7-8 . rr

1. The rod should be the last resource.-In this remark I refer of course to the “rod” properly so called. Perhaps the most suitable season for the use of it may be in the early stages of education, when the mind is but beginning to open, (as soon as the meaning and design of it can be distinctly understood) with the view of forming a habit of subjection, such as may enable you afterwards to rule easily and effectually without it. Still, whenever it is used, it should be as the last resort. If conviction and sorrow, sufficiently pungent and deep, can be produced otherwise; if you can reach the heart, and draw the tears of a tender and contrite spirit to the eyes-it would, generally speaking, in such circumstances, be cruelty to superadd the pain of correction, the end having been gained, in all respects more pleasantly and more effectually, without it. Cases are supposable, in which it may be necessary to proceed to the correction even amidst the tears and the sobs of submissive distress. I know nothing more acutely agonizing to a parent’s feelings than when such necessity exists; and the cases in which it does exist are very rare. To inflict correction in spite of the confessions of weeping penitence,-which may, in most instances, be readily enough distinguished from the affected acknowledgments of a selfish and heartless hypocrisy,-is obviously in the face of the apostle’s admonition-” provoke not your children to anger, lest they be discouraged:" for nothing can well be more discouraging,-more calculated to engender a secret sentiment of inward dissatisfaction, as if greater severity had been used than was needed by the offender,-a rising emotion, which checks the full and free flow of affectionate and penitential tenderness, the tenderness which melts into the open bosom of offended but conciliated love.

2. When the “rod” is used, or any punishment inflicted, be sure that a fault has been committed.-Strange direction!-you may say: who requires to be told this? Do you suppose any of us so unnatural, so fond of putting our children to pain, that we would punish them for nothing? My answer is, that there is no parent who does not require the counsel. My full conviction is, that children are often chastened, and chastened at times severely, when they have committed no fault.-A fault I would have you remember, that justifies punishment, should involve the manifestation of some evil disposition. In every other case, correction is wrong; and the parent who inflicts it would himself be a fitter subject for it.-To illustrate my meaning by two or three exemplifications. There is in children, when in good health, a principle of activity,-a restless buoyancy that invites and impels them to lively exercise. It is an important instinctive propensity, intimately connected with bodily health,-with the strength of the bones, the firmness and pliancy of the joints, the tension of the nerves, the energy of muscular action, and the general growth and vigour of the entire frame. The indulgence of this propensity may make them at times a little noisy and turbulent. It may be indispensably necessary, on occasions, to lay it under temporary restraint. But authority should be reluctantly interposed; and, unless when authority is violated, or incumbent duty neglected, it should never be visited with punishment. You would be punishing your child for exhibiting nature’s indications of health; which it should rather please you to see, as young people are seldom well, when dull and disinclined to romping and active exercise.-Again, evil is sometimes done in ignorance. The child has no idea that it has been doing any harm. You happen, I shall suppose, to leave a bank-note in your child’s way. He finds the bit of paper. He finds it where it should not have been. He has no notion whatever of its value. He takes it up and throws it into the fire; and ho laughs and claps his hands, in innocent glee, at the pretty blaze. The loss, in such a case, is yours; but don’t forget that so is the fault. You should not have left anything of the kind thus exposed. You may warn your child strongly, never again to burn any bits of paper he may find, till be Las asked you whether they are of use; and you may impress the lesson by teaching him the extent of the damage he has done. But take care. Let not rising passion at your loss lead you to inflict hasty and summary punishment on the child. He does not deserve it. And let not the punishment and the passion be proportioned to the amount of the loss. One pound or fifty was the same to the child The more valuable the note, the more inexcusable was your own carelessness. A severe infliction, in such a case, would be the extreme of unrighteousness; and it would be the greater culprit punishing the less.-Things, again, may be done by children from want of mature discretion. A child, when you are not at hand, may have his sympathies touched by the tale, and the apparent distresses, of some impostor; and knowing where money is to be found, and thinking, from what he may have seen you do, that if you only knew, you would afford relief, may give a great deal more than discretion, even in a really deserving case, would warrant. Would you be severe on him for this? It would be barbarous. It is one of the loveliest of principles, operating, as might be expected in a child, without due acquaintance with the acts of imposture or the value of money, to guide the exercise of his charity. I remember hearing of a fine little child who gave a beggar in this way half-a-crown; and, in telling what he had done, called it a white penny. In such a case, it would be right to inculcate the lesson that children should be on their guard in making use, even for charity, of what is not their own; and to teach the offender (if such he should be called) the difference between white and brown. But to correct him with the rod, would be worse than cruelty; it would be selling for half-a-crown a principle which it should be one of the main ends of education to cherish.-Still further, things may be done, that are much to be regretted, by accident. Here too correction is wrong, or should be very discriminatively inflicted. If the accident has happened in doing that which had been previously warned against or forbidden, there may be room for it. But to punish for what has been purely accidental, where there has been no evil principle or intention, is most unjust. Let children be trained, by all means, to caution and care. But O beware of assuming, in such cases, as the measure of punishment, the actual extent of the mischief done. A greater punishment may be deserved, where the damage has been ever so small than when it has been ever so great; because in the one case there may have been evil intention or great and culpable carelessness, and in the other neither..Nay the intention may even have been good; good may have been intended, and harm done. In this latter case, there should rather be reward for the intention,.than punishment for the accidental mischief “Whatever may be your loss, do not add to it an evil much greater,-the evil of spoiling your child by correcting for no fault. For example. Your child, watching your employment, sees by your looks and motions, that you are in want of something. He knows, or he guesses what it is; and with the lively glee of childhood, and affectionate eagerness to serve you, he sets off full speed to fetch it. By and by he comes back-slowly, and in altered mood. He hangs down his head beside you in hesitating silence, and fears to tell what has happened. He has alas! stumbled in his haste, and has let fall and broken the article he ran to bring. You feel your spirit rise at the loss and the disappointment. An article, it may be, of some value, is destroyed, and your process is interrupted and spoiled. But again take care. Lift not your hand. Call not for the “rod.” His very eagerness to serve you has occasioned the misfortune. Would you punish him for that? Poor dear child! he is more to be pitied than you. The mortification and shame,-the sudden sinking of his little heart from lively gaiety to sadness and vexation, indicated by the slow creeping step, the downcast look, the tearful eye, and the faltering tongue,-are punishment enough for his undue haste, when that very haste was prompted by a praiseworthy principle. Caress him for his kind intention, whilst you join in lamenting the accident; restore, if you can, the smile to his countenance; and caution him not to be quite so quick in his motions, even to serve you, next time he happens to have brittle ware to carry.

3. Let there always be a due proportion between the fault and the correction. It should be laid down as a general principle, that all punishment beyond desert is punishment of innocence. The just degree of punishment is, in all cases, the smallest degree by which the desired effect may be produced-a proper impression, that is, of the evil done, humble submission, and promise of amendment. The kind and the degree may thus be different with different children. The repetition of an offence may, of course, warrant greater severity than the first commission of it. But in the conduct of some parents, there is an indiscriminate severity, a general system of rigour and harshness, which knows no rules of proportion; which acts as if the greatest punishment in its power to inflict were little enough for the smallest offence; and whose only reason for not inflicting a greater, in cases of more heinous fault, is its not having a greater to inflict. Nothing can be in more direct contrariety to the important warning already quoted-‘‘Provoke not your children to anger, lest they be discouraged.” What could more effectually either spoil their temper, or break their spirit?

4. Never chastise in a passion.-There are few cautions of more difficult observance; but few of more essential consequence. If you are unable to govern yourselves, are you fit for governing your children? Rage may frighten. It may even, by the mere power of terror, keep from outward trespass; but it never will reclaim to right feeling or right principle. Do not, then, deal in furious rebukes and angry blows. If you correct while the fit of passion is on-what is the effect? You are sure to appear to your child to be merely indulging and gratifying your own anger, instead of having in view the only legitimate object of all correction. And moreover, you are quite sure to exceed bounds, and thus at once to “provoke your child,” and “to discourage him,” while you lay up cause for vexation, and shame, and self-reproach, when you have leisure to cool. If you feel passion rising, lay a firm command upon it; restrain yourself; let the correction stand till you are calm, and fit to do it with judgment. Never forget that correction is for an end; that that end is the conviction, repentance, and recovery of the offender. This end is not to be effected by passion. All must be done, after the example of God, in love; with displeasure indeed, proportioned to the evil of the transgression, but with calm and unruffled dignity. The fuming heat of passion, beating a child, and renewing the beating, for relief to itself, only lets down the parent in the child’s eyes, lessening his filial respect for him; and is thus most injurious. True affection will mingle grief with displeasure, tenderness with disciplinary coercion. This is strikingly expressed in the words-“My son, despise not the chastening of the Lord; neither be weary of his correction: for whom the Lord loveth he correcteth, even as a father the son in whom he delighteth.” This should teach you the lesson of impressing your child’s mind with the conviction that it is your very delight in him that obliges you to do violence to your own feelings in correcting him. This leads me to notice-

5. The propriety of always preceding or accompanying chastisement with convincing the offender of his fault. Show him, seriously and affectionately, why you chastise him. If you feel yourself at all at a loss to do this, you may be very sure you are doing wrong. Correction must never either be or appear to be, a mere arbitrary display of authority. In all the precepts respecting “the rod,” the child’s good is the object; and all should be regulated by a regard to this end. The spirit of it, on the part of parents, should be that which dictates the corrections of God, who chastens, not for “His own pleasure,” but for his children’s profit." And in seeking this end, mark the terms of the verse before us-" he that loveth him chasteneth him betimes." Oppose the beginnings of evil. Check propensities to it early; before they have time to acquire strength, and to form and settle into habits.

6. That correction may have the surer and happier influence, let it be accompanied with a system of encouragements. It is not fair to correct, and to correct severely for faults, and to express and manifest no satisfaction and pleasure in the right discharge of required duties. Children should be judiciously commended, as well as judiciously reproved; judiciously rewarded, as well as judiciously punished. There is, with different parents, a danger of the opposite extremes-of commendation and reward without reproof and punishment, and of reproof and punishment without commendation and reward. It requires much discretion duly to blend the two. The good sense of parents must distinguish between just commendation and what would only minister to vanity. But it is evident, that few things can possibly be more dispiriting to a child, than for a parent to be ever prompt to punish evil, but never to reward good; severe and forward to chide, but reluctant and backward to commend. Children should be stimulated by praise, as well as restrained by censure. You may be assured that this will eminently contribute to the right reception of your chastisements, and their salutary influence upon the character. I only add-

7. That correction is one of the most delicate and difficult of parental duties. It is easy to do it; but far, very far from easy, to do it well. Therefore, let parents keep it in their own hands. It must ever, in order to answer its appropriate ends, be associated with the blended faithfulness and tenderness of love. When transferred to improper hands, it is almost sure to produce the very opposite effects to those designed by it.

Let Christians, as the children of their heavenly Father, rejoice that their parental discipline is in the hands of One who cannot err, either in the time, the manner, or the measure of His corrections; who will make every stroke of " His rod" tell upon the best interests of his people; promoting their spiritual, and securing their eternal interests. And let their submission, in all their sorrows, correspond with this assurance.*

• See Hebrews 12:5-11 .

The last verse must not detain us long-“The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.”

The two states contrasted in these evidently proverbial expressions, are a state of satisfaction and contentment, and a state of dissatisfaction and discontent:-the former that of the good man-" the righteous"-who enjoys his repast with a true relish arising from the love and blessing of his heavenly Father; the latter that of the “wicked” who in that love and blessing has no share! The particular expression here used respecting “the wicked,” implies his never being satisfied; ever desiring, ever wanting, how much soever he obtains. What a fine contrast Paul presents to us in describing his own feelings, “I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need!” Phi 4:11-12 .

To the possession of this perfect satisfaction there is but one way. It is the enjoyment of God’s Favour. Nothing can satisfy the soul of man but this; and when this is obtained, it will infuse the spirit of satisfaction into every thing. It will enrich every joy; it will alleviate, and sweeten, and sanctify every sorrow. Here lies the secret of true contentment and happiness. God In All Things, And All Things In God, is the sum of the divine lesson. And the lesson, like all the other lessons of Christian virtue, must be studied at the foot of the Cross. There must the grand principles of them all be imbibed and settled in the soul.