Proverbs 4

1. Hear, ye children, the instruction of a father, and attend to know understand* ing. 2. Fur I give you good doctrine, forsake not my law.

SURELY these frequent repetitions are as the angel’s visit to the prophet; “waking him, as a man that is wakened out of his sleep.”1 A mind like Solomon’s, “large even as the sand that is on the sea-shore,”2 might readily have made every sentence a fresh discovery of knowledge. But more suitable to our sluggish and forgetful heart is “the word of the Lord, precept upon precept.”3 Often do we see children bereft or destitute of a parental instructor. Here these orphan children are taken up, and called to hear the instruction of a father. For truly does the wise man, like the Apostle in after-days, “exhort and charge as a father doth his children.”*

Solomon evidently speaks from the mouth of God, declaring his doctrine — his law. Therefore he claims attention to know under standing, for I give you good doctrine.5 To many — exciting6 — curious and speculative7 — compromising8 — self-righteous — self-exalting doctrine9 — is more attractive. But — Young people — remember! that which humbles the soul before God; that which exhibits the free grace of the Gospel; which melts down the will, consecrates the heart, imbues with the spirit of the cross — however unpalatable to the flesh, is alone good doctrine for the soul. Therefore forsake it not.

3. For I was my father’s son, tender and only beloved in the sight of my mother. 4. He taught me also, and said unto me, ‘Let thine heart retain my words: keep my commandments and live. 5. Get wisdom, get understanding; forget it not; neither decline from the words of my mouth. 6. Forsake her not, and she shall preserve thee: love her, and she shall keep thee. 7. Wisdom is the principal thing; therefore get wisdom; and with all thy getting get understanding. 8. Exalt her, and she shall promote thee: she shall bring thee to honor, when thou dost embrace her. 9. She shall give to thine head an ornament of grace: a crown of <rlorv shall she deliver to thee.’

Solomon here claims our attention as a teacher of youth, on account of his own godly education by such a father. He was a ten der child10 — well-beloved, as an only son.11 The more dearly he was loved, the more carefully was he taught. Thus we are brought into the family of “the man after God’s heart,” to hear

1 Zech. iv. 1. 2 1 Kings iv. 29. Cornp. Eccl. xlvii, 14, 15.

3 Isa. xxviii. 13. 4 i Thess. ii. 11. 5 Eccl. xii. 9 — 11.

e Ez. xxxiii. 31, 32. 7 2 Tim. iv. 3, 4. 8 isa. XXX- K) jer. v. 31

Gal. i. 6, 7. 10 i chron. xxii. 5; xxix. 1.

i Not really the only son. 2 Sara. v. 14. 1 Chron. iii. 5. Thus Isaac was called the only son, (i. e. most beloved,) when Ishmael was another son: Gen. xxii. 2, 12, 16, with

xvij. 19. So the Church is called “the onZy one — the choice” — implying others out of

which the choice was made. Can. vi. 9.

EXPOSITION OF T±ifc UOOK OF PROVERBS. 41

nim “commanding his child” in the fear and service of the I/>rd !< A special mercy is it to us, if we can tell of an Abraham or a David — of a Lois or an Eunice, having taught and bound us to the ways of God !2 Parents remember — a child untaught will be a living shame.3 Training discipline, not foolish indulgence, is the truest evidence oL affection to our tender and beloved.*

But let us examine this beautiful specimen of parental instruction.5 Observe the anxiety for Iris sorts heart-religion. Let thine heart retain my words. Often (and this is a comfort to a weak memory) words may be lost to the memory, yet retained in the heart with a permanent sanctifying impression. This heart-keeping is the path of life, without which we “have only a name that we live, and are dead.”5 Observe again the earnestness of the exhortation. Many a parent, like Augustine’s father,7 insists — 1 Get wealth — worldly honor or wisdom.’ This godly parent inculcates “line upon line” — Get heavenly wisdom — get it with all thy getting — at any cost and pains,8 and when thou hast got it, forget it not — decline not from it — -forsake it not ;9 and — as the cleaving principle of perseverance — love10 — embrace — exalt — her. Such a keeping is she for thy soul lu Such a treasure for thy happiness! Such a promoting honor even in this life! Such an ornament of grace in the Church! Such a crown of glory in hea ven! Is not then wisdom the principal thing, not only important, but all-important? Shall it not then have our first choice12 — infinitely above this world’s glitter?13 It can have no place, if it has not the first place. Earthly wisdom may be “a goodly pearl:” But this “wisdom from above” is “the pearl of great price;” worth getting indeed; but only to be got, by “selling all that we have to buy it.”14

10. Hear, O my son, and receive my sayings; and the years of thy life shall be many. 11. / have taught thee in the ways of iDisdom; I have led th.ee in right paths. 12. When thou goest, thy steps shall not be straitened; and when thou run

1 Comp. also 1 Kings ii. 2-4. 1 Chron. xxii. 6 — 16; xxviii. 9, 10, 20. Comp. Gen. xviii. 19. Deut. vi. 8.

2 2 Tim. i. 5; iii. 14, 15. 3 chap. xxix. 15. 4 1 Kings i. 6. Comp. chap. xiii. 24

5 Where David’s instruction begins, is obvious. Where it ends is not so clear, whether it be ver. 6, 10, 12, or 13; or as P. Taylor asserts, at the close of the ninth chapter But as Geier observes — ‘Let the reader form his own judgment — provided that we* pay due obedience to the instruction; it matters little, whether we have it in the words of David or Solomon.”

6 Ver. 13; vi. 23; viii. 34, 35. Isa. Iv. 3. Zech. iii. 7, contrasted with Rev. iii. 1, 2.

7 Of whom he records — ‘This Father of mine never troubled himself with any thought f — How I might improve myself towards thee, so that I proved eloquent, though I were withal left undrest by thy tillage.’ — Confess, ii. 3.

8 Chap, xxiii. 23. Comp. 1 Kings x. 1. Matt. xii. 42.

9 See the great importance of this continuance. John vii. 30, 31. Col. i. 22, 23. Heb. iii. 6, 14, contrasted with Matt. xiii. 20, 21.

10 Thus Jerome wrote to a friend — ‘Beg now for me, who am gray-headed of the Lord, that 1 may have wisdom for my companion, of which it is written — Love her, and she shall keep thee.’

11 Chap. ii. 10 — 18. 12 Matt. vi. 33. is j. Kings iii. 5 — 12. Phil. iii. 7, 8. i* Matt. xiii. 45, 46.

mst, thou shall not stumble. 13. Take fast hold of instruction: let her not go keep her; for she is thy life.

It is instructive to see a king (whether David or Solomon) not forgetting in the midst of his royal cares his domestic responsibilities. ‘Youth’ — we are told — ’ will have its swing. So — adds an old Commentator solemnly — ’ it may — to hell’1 For where else can a wayward will lead? Ponder the need of guidance of every step, both to take and to avoid. The ways of wisdom assure a happy life in the favor of God.2 And what rest to the parent’s conscience on the death-bed will be the recollection of children — not brought up for the world, — but taught in these ways I Yet this cannot be, if the rod, when needed, has been spared; if the will has been indulged; the love of the world cherished. This will be — if godly discipline has been exercised; if the Bible has been laid down as the rule of life; if habits of prayer, — love to the service of God, — fellowship with his .people, have been encouraged. The path, though rough — sometimes lonely, is a rigid path; — and, though strait and narrow, a path of liberty.3 The single eye and the humble heart, will preserve a steady, cheerful, and safe walk4 — Thou, sh.alt run, and shalt not stumble?

And yet the animated exhortation to take fast hold, shews the struggle necessary to retain our principles. Feeble indeed is our hold — when connected merely with the excitement of novelty,* temporary convictions,7 the restraint of education,8 unestablishecl knowledge,9 .or the indulgence .of sin.10 The fast hold of instruction implies intensity of interest, determination of pursuit. — “continning in the things which we have heard and been assured of - cleaving with purpose of heart unto the Lord.11 “As Jacob detained the angel12 — as the spouse held fast hold of her Beloved,“13 — as the disciples” constrained the Saviour to abide with them“14 — so — young Christian — let not her go. Keep her as the” man for joy” guarded his precious treasure.15 So let thy heavenly treasure stand above every earthly blessing. Thus will it be thy life.1* And while others “turn back, and walk no more” in the way, thine heart will turn to its only spring of happiness — “Lord! to whom shall I go? Thou hast the words of eternal life“”

14. Enter not into the path of the wicked, and go not in the way of evil men. 15. Avoid it, pass not by it, turn from it and pass away. 16. For they sleep not, except they have done mischief: and their sleep is taken away, unless they cause some ‘to fall. 17. For they eat the bread of wickedness, and drink the wine of violence,

1 Taylor in loco.

2 t Tim. iv. 8, with chap. iii. 1, 2. Psalm xxxiv. 12 — 14. 1 Pet. iii. 10 — 12.

3 Psalm cxix. 32, 45. 4 isa. xiviii. 17; ig. Matt. vi. 22. Chap, iii 21 — 26. Comp. Hos. xiv. 9. e Matt. xiii. 20, 21.

‘PsH.lm lxxviii. 34 — 36; cvi. 12, 13. s % chron. xii. 1; xxiv. 2. 15 — 18.

Gal. iii. 1 — 4. 10 Mark vi. 18 — 26. n 2 Tim. iii. 14. Acts xi. 23; ii. 42

Gen. xsxii. 26 — 29. Can. iii. 4. Luke xxiv. 28, 29.

w Matt. xiii. 44. w Chap. iii. 18. Eccl. vii. 12. n John vi’. 05 — 69

How often does fellowship with the wicked loosen the fast hola of instruction /• Their path is so contrary to the way of instruction, that the very entrance into it is forsaking the way of God The character of the wicked is here drawn in their Father’s image — first sinners — then tempters. Mischief is their meat and drink. ‘To do evil is more proper and natural than to sleep, eat, or drink,”2 With sleepless eagerness do they pursue their work,2 caring little for any lengths of violence, so that they do mischief, or cause some to fall.4 Judas with his midnight torches ;5 the early morning assemblage of the Jewish rulers ;6 the frenzied vow of the enemies of Paul ;7 and many a plot in after ages against the Church — all vividly portray this unwearied wickedness.

Yet if we be preserved from this undisguised malignity, what are all the allurements for every rank and circumstance of life, but the more subtle poison of the murderer? A light-minded young person pours into the ear of his companion — simple and inexperienced in the ways of sin — filthy conversation; or presents before him images of lasciviousness. What but a rooted principle of grace can save his unsuspecting victim? Or again — the venomous infidel, intent upon “spoiling”8 his fellow creature of his most precious treasure, drops into his bosom the repetition of the first lie.9 No principle appears to be given up; no fundamental doc trine denied; yet the foundation of an unwavering confidence is shaken to pieces. And are not these deeds of mischief and violence, malignant and destructive as the murderer’s stab?

Is it not then mercy, that forbids needless intercourse with the evil man P-° With a constitution prone to evil — when the alternative is — whether we shall shun or dare the danger — can we doubt our path 1 The whole Scripture is on the side of caution — to hazard nothing, except on a plain call of duty — tantamount to a call of Providence. Observe how the wise man heaps up his words — Enter not into the path — no — not so much as set thy foot into it. If some accident throws thee into it, go not on in it, avoid it with detestation.11 Pass not by it, lest thou shouldest unwittingly turn in.12 Not only avoid it when near; but avoid nearness to it.13 It is like living in the atmosphere of contagion’; taking up thy abode in a pest-house, in the midst of virulent and fatal disease. The earnest repetition of the warning shews at once the imminency of the danger, and the certainty of the injury., The world around us is the action of mind upon mind. We are continually, through the medium of intercourse, moulding ourselves

1 Job xv. 16. Psalm xiv. 4. 2 Reformers’ Notes.

3 Job xxiv. 15, 16. Psalm xxxvi. 4. Mic. ii. 1.

4 Chap. i. 10 — 14, 16; ii. 14; xxiv. 2. Psalm x. 8. Comp. 2 Peter ii. 14.

5 John xviii. 3. 6 Ibid. v. 28. Luke xxii. 66.

7 Acts xxiii. 12. Such a spirit is graphically described by the Classics —

Et si non aliqua nocuisses, mortuus esses. — Virgil, Eel. iii. 15. Ergo non aliter poterit dormiri; quibusdam Soinnum rixa facit. — Juvenal.

8 Col. ii. 8. 9 Gen. iii. 3. ’ w Eph. v. 11. Leigh’s Critica Sacra. 15 Chap. v. 8. 13 See this danger in the case of Lot, Gen. xiii. 12; xiv. 12.

by other minds, and other minds by our own. Inter jourse with the ungodly must therefore be fraught with fatal Contamination. The occasions, the company, the border, of temptation — all must be avoided* It is far easier to shun the occasion of sin, than the sin, when the occasion presents it. There must be no tampering with it; no trial of strength, to see how far our resolutions will keep us. Let the examples of Lot3 — Dinah4 — Solomon5 — Peter8 — warn us — how far only the entrance into the path of the wicked may carry us; lengths, that we could never have contemplated in prospect without horror. Here and there some special miracle of preservation may be manifested. But no one comes out of the path without hurt or defilement ;T and the general issue is an open door to ruin.8 To pretend to dread sins without fearing temptation, is self-delusion. Satan has too nearly allied them for us to separate them. The evil company is loved — then the evil of the company.9 To pray “not to be led into temptation;” yet not “watch that we enter not into it”10 — is not this practically to contradict our prayers — to mock our God, by asking for what we do not heartily wish? “Come out then, and be separate” — is the voice of God. “Touch not the unclean thing.”11 “Watch and pray.”12 Walk with God and his people. Take care to avoid fellowship with them, who hinder thy fellowship with God.13

18. The path of the just is as the shining light, that shineth more and more unto the perfect day.

This is a fine -picture of the Christian’s path of light, in contrast with the dark and dangerous path of the wicked. It is not the feeble wasting light of a taper, nor the momentary blaze of the meteor; but the grand luminary of heaven, “coming out of his chamber, and rejoicing as a strong man to run his race,“14 from earliest dawn to his noon-day glory. And a beautiful sight it is to see the soul thus rising out of darkness, beginning his course; rising higher and higher; taking in a wide circle; advancing onward with increasing brightness unto the perfect day. Know ledge — faith — love — holiness — irradiate every step. It is at first but a glimmering ray — the first dawn of day. But” following on” — the eye becomes more unveiled;15 the heart more enlightened; the truth more vividly impressed upon the conscience; the” un-

1 1 Cor. xv. 33. Comp. Psalm cvi. 35. Chap. xxii. 24. 25.

2 Chap. i. 10, 15. Gen. xxxix. 9, 10. 3 Gen. xiii. 10 — 13.

* Ibid, xxxiv. 1, 2. $ 1 Kings xi. 1 — 5. 6 Matt. xxvi. 58, 69 — 74.

? 2 Chron. xvni. 1 — 3; xix. 2; xx. 35 — 37. 8 Chap. xiii. 20.

9 Eusebius mentions a young man, whom St. John committed to the special charge of the Bishop of Ephesus; but who by evil company was drawn away to be a captain of robbers, until St. John went after him, and brought him back. B. iii. c. 23. — Augustine’s recollection of his youthful theft was — ‘By myself alone I would not have one. It was the company that I loved, who was with me in it.’ — He adds, — ‘O nimis irp jua amicitia.’ — When they said — ‘Come, let us go, and do it, I was ashamed not to *-* aa shameless as they.’ — Confess. Lib. ii. 8, 9.

10 Matt. xxvi. 41.” 2 Cor. vi. 17. Comp. chap. ix. 6. Matt. xx

*3 Psalm cxix. 63, 114, 115, also xvii. 4; xxvi. 4, 5. 14 Psalm xix. 5

* Hos. vi. 3. Comp. Mark viii. 22 — 25.

derstanding” more quick in “the fear of the Lord;” the Uste more discerning between good and evil. Faith now becomes more strong in the Saviour’s love, more simple in the promises of God. Subjection to the Redeemer’s sceptre is more unreserved; love rises to a higher estimation, to a closer union with him — to a more intimate complacency in him. Experience may be confused. But light will clear away the mists. Practice in some points may be inconsistent. But, “beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, even as by the Spirit of the Lord.”1 Such is the godly man. Such is his path. The devout Nathanael was cheered with the promise of a brighter day.2 The clouds upon the minds of the Apostles gradually melted away before a brighter sun.8 The Eunuch and Cornelius sincerely seeking, rejoiced in the full sunshine of Gospel light.4 The Thessalonian Church shone more and more with Christian graces.5

But is this shining light the picture of my path? There is nc command given — “Sun — stand thou still.”6 Therefore it rebukes a stationary profession. It is a rising and advancing, not a declining, sun. Therefore it rebukes a backsliding state. It is not necessary that every thing should be perfect at once. There may be an occasional cloud, or even (as in the cases of David and Peter) a temporary eclipse. But when did the sun fail of carrying its early dawn unto perfect day? Be thankful then for “the day of small things. Despise it not.”7 But be not satisfied with it. Aim high, and you will reach nearer the mark. Religion must be a shining and progressive light. We must not mistake the beginning for the end of the course. We must not sit down at the entrance, and say to our soul — “Soul — take thine ease.” Let us hasten on to the perfect day, when the path of the just shall be eternally consummated — when ’ they shall come to full perfection — which is — when they shall be joined to their Head in the heavens.’8 “Then shall they shine forth as the sun in the kingdom of their Father.”9 Their “sun shall no more go down; for the Lord shall be their everlasting light, and the days of their mourning shall be ended.”10

19. The way of the wicked is as darkness; they know not at what they stumble. The contrast is again repeated.11 Each has his own way. The

i 2 Cor. iii. 18. Comp. Job xvii. 9. Psalm lxxxiv. 7. 2 John i. 46 — 51.

3 Mark vi. 52; x. 35; xvi. 14, with John xvl. 13. Acts. ii.

4 Acts viii. 27 — 39, x. 1 Thess. i. 3. 2 Thess. i. 3. Jos. x. 12., 7 Zech. iv. 10. 8 Reformers’ Notes. Comp. Diodati in loco.

9 Matt. xiii. 43. Comp. Jud. v. 31.

10 Isa. Ix. 20. The LXX. version is very beautiful — ‘The ways of the righteous shine like the light; they grow and shine until the day be perfected.’ Dr. Watts’s Hymn on the Summer evening — written for the infant mind — but glowing to the finest taste — furnishes a most exquisite exposition of this verse, —

1 How fine has the day been; how bright was the sun,’ &c.

11 See the same contrast drawn by our Lord, Matt. vi. 22, 23 — Schultens considers the original to express increasing darkness — thus answering to the increasing light of the opposite path. Comp. Job xv. 23.

path of the just is glowing light and joy. The way of the wicked is darkness — without direction, comfort, safety, or peace — till -’his feet at last stumble on the dark mountains” — till he falls into the blackness of darkness forever.“1 His way is not only dark — but as darkness — & compound of ignorance, error, sin, and misery. The love of sin” rebels against the light.“2 The darkness is wilful and therefore accountable. There is no stumbling in the path of the just. So far as he is upright, the Lord keeps him.8 The wicked go on” groping as if they had no eyes.;“4 hurrying on blindly into misery, that they can neither foresee nor avoid.* 7 ‘hey know not at what they stumble. Oh! if they did, would they not startle, and shrink back? For they stumble on the very foundation of the gospel; making the rock of salvation the rock of offence.6 Would they but listen to the merciful warning of their Lord!” Yet a little time the light is with you, walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth™

20 My son, attend to my words: incline thine ear unto my sayings. 21. Let them not depart from thine eyes; keep them in the midst of thine heart. 22. tor “they are life unto those that find them, and health to all their flesh.

These repeated injunctions8 are an admirable pattern to the Christian Parent or Minister. The desire of wisdom — the first step in the path — is encouraged. The means of obtaining it, and the privilege when obtained, are pointed out. Eye then the treasury of wisdom habitually. A neglected Bible is the -melancholy proof of an heart “alienated from God.” For how can we have a spark of love to him, if that Book, which is the full manifestation of his glory, be despised? And yet a superficial acquaintance with it is of no avail. If our ears were bored to the door of the sanctuary; if the words never departed from our eyes; yet, except they were kept in the heart, our religion would be a notion, not a principle; speculative, not practical: conviction, not love. Nor even here must they possess the mere threshold. Let that be for the world; let the word be kept in the midst of the heart. Here only can it be operative ;9 “for out of the heart are the issues of life.”1 Here it becomes lively and substantial truth. Here then let a home be made for it11 — a consecrated sanctuary in the most honored chambers — in the midst of the heart. This inhabitation of the word is a covenant promise, the test of our interest in the Lord and in his

This keeping of the word will be life to those that find it.13 Vig

‘Jer. xiii. 16. Jude 13. Comp. Job xviii. 5, 6, 18.

2 Job xxiv. 13. John iii. 19. Comp. Isa. v. 20.

3 Verse 12; iii. 23. Psalm xci. 11, 12. 4 Isa. lix. 10. s Job v. 14: xii. 25. Jer. xxiii. 12. Zeph. i. 17.

6 Rom. ix. 32, 33. 1 Pet. ii. 8. 7 John xii. 35, 36.

8 Chap. iii. 1; v. 1; vi. 20, 21; xxii. 17.

9 Chop, xxiii. 26. Psalm xl. 8; cxix. 11. VeneSB.,

“Eroutflru vulv. Col. iii. 16. ™ Jer. xxxi. 33. 13 Verses 4, 10, 13; 111. *9 orous and healthy will be the soul,1 that feeds upon this heaven! j manna. We shall not then bear our religion as our cross, as a cumbrous appendage. We shall not drag on in Christian duties as our chain. Godliness will be to us an element of joy. The functions will be free and lively. The spirit will feel a vital glow. The mind will be enriched with Divine wisdom. The heart will be established with gospel grace.

23. Keep thy heart with all diligence (above all keeping, Marg.); for out of if, are the issues of life. 24. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. 26. Ponder the path of thy feet, and let all thy ways be established, (all thy ways shall be ordered aright, Marg.) 27. Turn not to the right hand nor to the left: remove thy foot from evil.

Invaluable are these rules as our safeguard. Assaulted as we are at every point, every inlet of sin must be strongly guarded — the heart — the mouth — the eye — the feet.

First — the heart — the citadel of man2 — the seat of his dearest treasure. It is fearful to think of its many watchful and subtle assailants. Let it be closely garrisoned. Let the sentinel be never sleeping on his post. “Take heed to thy way, and keep thy soul diligently ‘.“3 Can then I keep my own heart? Certainly not. But, though it be God’s work, it is man’s agency. Our efforts are his instrumentality. He implants an active principle, and sustains the unceasing exercise.4 The first act of conscious faith will be to ‘• commit the keeping of the heart to our faithful Creator.”5 Then in his strength and guidance diligently improve all the means of preservation. Watch unto prayer. Cherish a humble dependent spirit. Live in the atmosphere of the word of God. Resist the admittance of an evil world, even in its most plausible forms.6 Here lies the conflict to the end. ‘The greatest difficulty in conversion is to win the heart to God, and after conversion to keep it with him.’7 ‘What is there’ — asks Mede — ‘that will nob entice and allure so fickle a tiling as the heart from God Ts

Above all keeping” — exhorts the wise man — keep thine heart. Here Satan keeps — here therefore must we keep — special watch. If the cita ‘el be taken, the whole town must surrender. If the heart be seized, the whole man — the affections, desires, motives, pursuits — all will be yielded up. The heart is the vital part of the body; a wound here is instant death. Thus — spiritually as well as naturally — out of the heart are the issues of life. It is the great vital spring of the soul — the fountain of actions — the centre and the seat of principle,9 both of sin and of holiness.10 The na tural heart is a fountain of poison.11 The purified heart is “a well of living water.”12 As is the fountain, so must be the streams. As

1 Chap. iii. 8. 2 Albert Schulten’s Comment in Prov. 4to. 1748.

3 Deut. iv. 9. 4 Comp. Phil. ii. 12, 13. Juile ‘M with 21.

s 1 Pet. iv. 19. Comp. Ps. xxv. 20. 6 juj. viii. 3-3, 23. 2 Kings v. 5, 16.

7 Flavel’s Saint Indeed, — a searching and valuahle Treatise.

8 See his valuable sermon on this text. 9 Schulteris in loco.

1° Matt. xii. 34, 35.” Matt. xv. 19. 12 John iv. 14. Comp. chap. xiv. 14, is the heart, so must be the mouth — the eyes — the feet. There fore above all keeping — keep thine heart. Guard the fountain — as they keep the precious wells of the east — lest the waters he poisoned.

Not less necessary is it to keep the outlets of sin !* What a world of evil does the heart pour out from thefroward mouth!3 Commit therefore both heart arid mouth to Divine discipline,4 Then let prayer and faith be the practical principles of Christian watchfulness. Not only shun — but put away — yea — far from thee — the perverse lips. Their evil — be it remembered — extends beyond ourselves; so that even, should the peace-speaking blood speak peace to ourselves, still will remain the painful sense of injury to our fellow-creatures — perhaps without remedy.

Next to the heart and mouth-^keep thine eyes — “the light of the body’’5 — the directive faculty of the soul, yet too often a most dangerous inlet to sin.6 Therefore like Job — “make a covenant with them,”7 Place them under heavenly restraint.8 Let them look right on — straight before us. Had Eve done so, she would have looked on the command of her God, not on the forbidden tree.9 Had Lot’s .wife looked straight before, instead of “behind her,” she would, like her husband, have been a monument of mercy.10 Achan was ruined by neglecting this rule of wisdom.11 David’s example may warn the holiest men in the world to have a watchful jealousy.12 In asking the way to Zion, be sure that your “faces are thitherward”™ Take the racer’s motto, “This one thing I do” — Eye the mark, and press onward to it.14

Lastly, keep your feet. Oh! has not experience, no less than Scripture, shewn your need of a circumspect walk ?13 Snares are laid out for every path — yea for every step in your path; for your meat, your drink, your calling — perhaps more than all — for the ser vice of God. What deep pondering should there be in a path so beset writh danger! Every step should be carefully weighed.18 Joseph pondered, and thereby established his way.*1 Peter, neglecting to ponder, was fearfully sifted.18 David also, looking at the trial of the path, instead of pondering its direction, brought shame upon himself;19 like the trouble, which Christian made for himself in the smooth exchange of Bye-path meadow for the rough and strait road.

Here then is the voice of wisdom. Beware of mistaking presumption for faith — temptations for Providential appointments. Never forsake a plain for a doubtful command.20 Estimate every step by its conformity to the known will of God. Dare riot to adi Gen. xxvi. 18 — 21. * Chap. xiii. 3. 3 Jam. iii. 5, 6.

4 Psalm xix. 13; cxli. 3, 4. 5 Matt. vi. 22.

e Gen. vi. 2; xxxiv. 1, 2; xxxix. 7. Matt. v. 28. 2 Pet. ii. 14. i Matt. xxxi. 1

8 Psalm cxix. 37. 9 Gen. iii. 3 — 6. 10 Ibid. xix. 17, 26. u Jos. vii. 21. 12 2 Sam. xi. 2. Mede, ut supra. 13 Jer. 1. 5. 14 Phil. iii. 12 — 14.

15 Eph. v. 15. 16 Gen. xxiv. 5. Psalm xxxix. 1. Dan. i. 8; vi. 3, 4.

i? Gen. xxxix. 9, 10. Comp. verses 14, 15. w Matt. xxvi. 58, G9 — 75.

9 1 Sam. xxvii — xxix. 20 1 Kings xiii. 18 — 22.

vance one step without God. In his path you may fearlessly “tread upon the lion and adder.”1 But who shall venture into a path of his own choosing without a wound? See that “your feet are straight” like those of the Cherubim.2 “The pleasures of sin” He on the right hand and on the left. The eyes therefore, looking right on, escape the sight. The pondering foot is established in steady perseverance; and by marking small deviations,3 and never turning out of the straight path to avoid a cross — is removed from evil.

May we all have grace and wisdom to ponder these sound practical rules! The man of God must only have one standard.4 He must ‘•’ know no man after the flesh.”5 He must often put aside the Church no less than the world, that he may listen more closely to the command — walk before me.6 He must discern and crush the first motions of the scorpion’s brood; guarding every avenue of sin — the senses — the memory — the imagination — the touch — the taste. He must walk by the straight rule of the gospel; else will he not only bring discomfort upon himself, but stumbling to the Church.7 A single eye, steadily fixed upon the One Object, will make the path luminous.8 Straight-forward progress will insure prosperity.3 Keeping the middle path, and daily lifting up the voice for restraint and guidance.10

“Thine ears shall hear the word behind thee, saying — This is the way; walk ye in it — when ye turn to the right hand, and when ye turn to the left.”11