The Study of the Book of Proverbs Recommended

‘• The Proverbs of Solomon, the son of David, King of Israel.

“To know wisdom and instruction; to perceive the words of understanding:

‘’ To receive the instruction of wisdom, justice, and judgment, and equity;

“To give subtilty to the simple, to the young man knowledge and discretion.”

Peoverbs i., 1 — 4.

In the subject we are to consider this evening, we have another proof and a fine illustration of the opening sentiment of the last sermon — I mean the variety, beauty, and usefulness of the Holy Scriptures. In that discourse we saw and felt the fascination of sacred narrative; in this we shall see no less prominently, and feel, 1 hope, no less powerfully, the value of Scripture proverbs: and if that presented to us a chain of gold, in which each event was a distinct link, yet all were so conjoined as to form a splendid whole; this will present a string of the richest pearls, of which each by itself is a separate and valuable whole.

Proverbs are short sentences containing a maxim of wis-THE BOOK OF PliOVERBS. 187

dom, or expressing a well-known truth or fact ascertained by experience or observation. These have ever constituted a method of human teaching, especially in countries of little civilization, where books were few or unknown, and men depended for their knowledge upon tradition. Among such people this method is more likely to produce effect than any other, if we except the allegorical, for it professed, as Bishop Lowth remarks, not to dispute but to command; not to persuade but to compel. It conducts men, not by a circuit of argument, but leads them immediately to the approbation and practice of integrity and virtue. In order to render it more pleasing, as well as more powerful, the instructors of mankind added to their precepts the graces of harmony, and illuminated them with metaphors, comparisons, and other embellishments of style. It prevailed much among the Hebrews, and continued to the latest ages of their literature. But it has also been adopted by people far advanced in refinement, yea, by all the nations upon earth. The prevailing characteristics of a good proverb, are brevity, that it may be easily remembered — point, that it may stimulate — and elegance, that it may please. And how all these apply to the Proverbs of Solomon you know full well.

Let us now then enter on a consideration of this admirable portion of Holy Scripture.

First. We will consider its Author. It opens with ascribing this honor to Solomon. The tradition of the church ascribes the Canticles to him, as’its author, when a young man — the Book of Proverbs when he was in the middle of life — and the Book of Ecclesiastes it considers to be his confessions as a penitent, mourning over his dark and winding aberrations from the path of truth and holiness.

Several of the early sages, or wise men, of Greece, were

188 THE YOUNv& man’s FRIEND.

rendered illustrious by a few well-known maxims: but how limited was their wisdom in this respect, though posterior to Solomon, to that which blazed forth from his wonderful genius, “to whom God gave wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Solomon’s wisdom excelled all the wisdom of all the children of the east country, and all the wisdom of Egypt: — and his fame was in all nations round about j and he spake three thousand proverbs, and his songs were a thousand and five” 1 Kings, iv. 30-33.

Considering the early age of the world in which he lived, he was probably the most extraordinary genius that ever appeared on our earth. “Magnificence was his identifying attribute. And alas, alas, for the weakness of humanity — the dangers of knowledge — and the pride of intellect, wealth, and power — even when he sinned, as most awfully he did, it was with a high hand, on a large scale, and with a kind of royal gusto :• he did not, like common sinners, sip at the cup of corruption, but drank of it, ’ deep and large,’ emptying it to the dregs: and when he suffered, his groans seemed to be those of a demi-god in torment. He stood like a pyramid, the shadow he cast in one direction was equal to the light he received in the other. An example his which proves that any great disproportion between gifts and graces, renders the former as fatal as a knife is to the suicide, or the power of writing to the forger. We ardently hope that Solomon became a true penitent. But if he did not, his writings so far from losing their value, would gain new force; the figure of their fallen author would form a striking frontispiece, and these solemn warnings would receive an amen, as from tho oaves of perdition. A slain Solomon! — since fell Lucifer the son of the morning, what more impressive proof of the power of evil.”*

It is clear from information contained in the book itself, that Solomon did not publish the whole during his life. The latter part, from the twenty-fifth chapter, forming an appendix, was collected after his death and added to what appears to have been more immediately arranged by himself.

What a production for one mind! and when we add to this the Book of Ecclesiastes, we stand amascd at the intel-< lect which could have poured forth such a fund of practical wisdom.

Of the DIVINE AUTHORITY of this book as a part of the inspired Canon there can exist no doubt. It is frequently quoted in the New Testament, and was evidently considered by the apostles as a treasure of revealed morality. Such indeed it is — a mine of divine wisdom which may be ever explored and worked without being ever exhausted. What Cicero said of Thucydides applies far more truly to this work of Solomon, is is so full of matter that it comprises as many sentences as words.

Secondly. It will help you, my young friends, better to understand this book if you consider its scope and design. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be thoroughly furnished unto all good works.” 2 Tim. iii, 16. But this is a description of the Bible as a whole, and not of each separate part. One portion may be more full in doctrine, and therefore more important in reference to this, than some others. Another portion may relate more specifically to

* Giifilian’s “Bards of the Bible.” A splendid book, which I most cordially and earnestly recommend to the young.

practice, and have more value as a rie of conduct, than those which speak only of doctrine. We go for information concerning the person, mission, and work of Christ, with the way of pardon and salvation, to the prophecies of Isaiah in the Old Testament, and to the Gospels and Epistles of the apostles in the New Testament; but the Book of Proverbs, while it supplies us with no information, or but a dim light on these momentous topics, furnishes us with invaluable rules for our conduct in life. The beauty, force, and value of these admirable maxims lie in their pradical design and character. If we had no other book of Scripture than this, in vain should we seek here for a solution of that problem, “How shall man be just with God,” or for an answer to that question, “What shall I do to be saved .?” But, thanks bo to Grod, we have other portions of Holy Writ, and having learnt in them how as sinners we are to be justified, and our peace with God is to be obtained, we come back to this, as well as to others, to learn how the pardoned and regenerated man is to conduct himself in all his various relations, situaations, and circumstances. It is wholly a practical book, and teaches us “to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in the present evil world.” Nor is this to be thought a low grade in the Divine scheme of revelation. The truth as it is in Jesus is “a doctrine according to godliness.” Holy living is the end of all truth — “Sanctify them,” prayed our Lord for his apostles, “by thy truth.” The grand scope of the Proverbs then is, and can God propose, or man conceive, a higher? to explain the nature of true wisdom — to shew its importance — to demonstrate its necessity — to urge its acquisition — and to enforce its practice.

How lofty a place among the objects of human pursuit ha» been assigned to wisdom. What a stir in the world of mind has that word made through all ages, from the history of Egypt to that of Greece. All the most gifted intellects of antiquity have started in quest of this most precious acquisition. Every country has been visited — every oracle consulted — every source of information explored, to find out wisdom. Yet all have been searched in vain, as long as the inquiry was conducted by unaided reason. When Pythagoras was complimented by the tyrant of Syracuse as the meman, he modestly refused the flattery, declaring that he was not the possessor of wisdom, but only its lover seeking after it — a philosopher. You may see this subject finely illustrated in the Book of Job, where in that wonderfully sublime portion of Scripture and in one of the sublimest of its chapters, the twenty-eighth, we find the question proposed for the solution of the universe, “Where shall wisdom he founds and what is the place of understanding?” And when man through ignorance is silent — and the depth says, It is not in me — and death and destruction reply that they have only heard the fame thereof — then cometh forth God from his pavilion of darkness as the divine teacher of wisdom: and what is it that, after all the researches and opinions and conflicting systems of philosophers, He proclaims to be true wisdom? Not some profound secret of nature which had baffled the inquiries of philosophers. Not some great principle of political science which was to regulate the affairs and change the destinies of empires. Not some new theory of economic potency, which was to direct the stream of commerce and open new sources of the wealth of nations. No: these were not the sort of communications most suited to the grandeur of his nature or the exigencies of ours —” To man he saith — Behold the fear -f the Lordj that is wisdom and

192 THE YOUNG xMAN S FRIEND.

to depart from evil that is understanding.’’’^ It required the revelatioa of God to settle this quention, “What is wisdom?” — and he has settled it once and for ever. This wisdom is Religion. This is man’s highest wisdom as a rational, moral, and immortal creature. It is his wisdom on earth and will be his wisdom in heaven. It is his wisdom in time and will be his wisdom through all eternity. Philosophers of every country, hear it! Shades of Pythagoras — Socrates — Plato — hear it! Divines and moralists, hear it! And ye, young men, the objects of my solicitude and my address, hear it! The fear of the Lord that is wisdom and to de part from evil, that is understanding.

This is the subject and design of the Book of Proverbs, It opens with this glorious theme, and continues it throughout the book, where wisdom herself, by a beautiful personification, is represented as disclosing her own nature and teaching her own lessons, in piety towards God — and all the moralities — the charities — the amenities — and courtesies of social and domestic life. Here the basis of all sound morality is laid in the fear of God. On this broad, deep foundation of religion, is raised a superstructure of morals, which combines the duties and the excellencies of the good monarch — the good subject — the good neighbor — the good master — the good husband — the good son — the good servant.

Thirdly. It may help you better to understand thia extraordinary book if you are enabled to perceive the parts into which it is divided; and which though not very noticeable by a superficial glance, yet really exist. These parts are three. The first includes the nine first chapters, in which wisdom, or the practical knowledge of God, is setfoitb with great copiousness and variety of expression as the Only source and foundation of true virtue and happiness. Thiy. portion seems to be principally addressed to, and intended for, youth. The sins, temptations, and dangers, incident to this period of life are exhibited in the most striking descriptions — the most glowing colors. All the beauties of diction and of metaphor — all the charms of eloquence and the ornaments of poetry — all the persuasions of tenderness — all the expostulations of love — and all the commands of authority, are employed to induce the young man to turn away from sin and to practice holiness.* This part may be designated” A manual for youthy

The second part extends from the tenth to the end of the twenty-fourth chapter, and comprises precepts which seem intended for those who have advanced from youth to manhood — precepts relating to all the details of social life. Here the transactions of secuUr business are alluded to, and the whatsoever things are true, and just, and honest, and pure, and lovely, and of good report, arc stated with a minuteness, and enforced with an earnestness, that are most edifying and impressive. This may be called” TIi£, tradesman directory.’*’^

The third part begins at the twenty-fifth chapter and goes on to the end of the book, and contains the appendix of miscellaneous Proverbs, collected after Solomon’s death. The two last chapters having been written very probably by separate hands, but preserved by Divine care, and under Divine inspiration were added to the sacred canon. And

* Mr. Bridges, whose admirable exposition of the Proverbs supplies a few of the remarks of this sermon, has published the first nine chapters of his work, separated from the rest, which he entitles “A Manual for Youth,” which I most strenuously recommend as an admirable guide for young men.

this may not inappropriately be called” JL mirror for females.’’^

Fourthly. But let us now enter upon a general, and it can be but general, examination of the contents of this book.

1. I would direct your attention first of all to the very appropriate and impressive terms which Solojnon has selected under the direction of the Spirit of God to set forth the principal subjects of the book, — I mean folly and wisdom. These two words are of course to be understood in a practical sense, as referring to moral rather than intellectual subjects, — as designating indeed, sin and holiness. By the fool we are to understand not the man of weak understanding, but of bad heart and vicious conduct: and by the wise man, not the individual of large knowledge, but of genuine religion. It is true in many places wisdom and folly are employed by the writer to denote the deficiency or the exhibition of general excellence, in their specific branches and details: but their generic meaning is sin or wickedness. This is plain from that admirable definition, “The fear of the Lord is the beginning of wisdom,” and from that other text of an opposite nature; “Fools make a mock of sin,” All sin is not only wicked, but it is foolish; and every sinner, whatever may be his intellectual attainments, is not only a transgressor, but a fool. Nothing is considered more reproachful than this appellative; hence many, more jealous for their intellect than for their heart, would rather be called a knave than a fool. Sin then is folly — it is declared so by God — it is thought so by all holy angels and men, and is proved to be such by the experience of mankind in the consequences of poverty, disease, shame, and misery, which it often brings after it in this world, and the certain destruction with which it is followed in the world to come. Look at the prodigal, wasting his

4 substance among Larlots and in riotous living — the idle profligate — the extravagant spendthrift — the besotted drunkard — the diseased debauchee — the dishonest servant — the maddened gamester — how wicked is their conduct — yes, but how foolish also! Is it not folly to wage war against heaven — to contend with the Almighty — to barter away the joys of immortality for the pleasures of sin, which are but for a season; and for the gratification of a moment to incur the bitter pains of eternal death? On the other hand, if there be holiness in religion, there is also wisdom. To secure the favor of Grod — to be saved by Christ — to have a title to eternal glory — to have peace of conscience — to control the passions — to be comforted in sorrow — to secure the germ of every virtue, and the death of every corruption — in short to be wise unto salvation hereafter, and to have that which will best promote all our interests here — is to be wise indeed. This is the truest, the noblest, the only wisdom. What is the wisdom displayed in amassing wealth, acquiring fame, or gratifying appetite, compared with this y Surely that must be the deepest of folly which ruins estate, body and soul — and that the highest wi:sdom which saves all.

II. I next select a few single Proverbs for the sake of holding them up and showing their beauty and their value. And here I can but pluck a few flowers at random from a garden which is enlivened by the bloom, and perfumed with the odor of a thousand others, as beautiful and as fragrant as those I gather. How tender and how lovely are such sayings as these. “The path of the just is as the shining light, which shineth more and more unto the perfect day.” “The memory of the just is blessed.” “The mouth of the righteous is a well of life.” “Hope deferred maketh the heart sick.” “The heart knoweth its own bitterness, and a stranger intermeddleth not with its joy.” A merry heart doeth good like a medicine.” “Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.” “Better is a dinner of herbs, where love is, than a stalled ox, and hatred therewith.” “The beginning of strife is as the letting out of water, therefore leave off contention before it is meddled with.” “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.” “As a bird that wandereth from her nest, so is the man that wandereth from his place.” “As iron sharpeneth iron, so doth the countenance of a man his friend.” “A foolish son is the grief of father, and bitterness to her that bare him.” “Open rebuke is better than secret love.” Such are but specimens, taken almost at random from this vast and all but inexhaustible storehouse of wisdom. What mind of the least perception or taste must not, does not, admire the point and the elegance of these beautiful aphorisms.

1 can only allude to the principal topics on which the wisdom of Solomon was employed in this collection of golden sentences. Here are innumerable sayings on all the duties of religion towards God, on filial affection, on the right use of speech and the government of the tongue — on ability, diligence, industry, honesty, and honor in trade — on prudence in domestic affairs — on friendship and companionship — on forethought and anticipation of the future — on covenants and suretyship — on the obligations of kings and subjects, of husbands and wives, of masters and servants — yea, on what subject connected with social existence, not only in its greater concerns, but in all its minute and delicate ramifications, may we not find some sententious remark, some pithy saying, which remembered, would be of vast service to U8. Rules for the house of God, for our own habitations,

THE BOOK OF I’ilOVElinS. 19*7

for the shop, the pailoi”, and even the kitchen, may all be found here. The character of every individual, whatever be his rank, station, or social relation, may find a mould here in which it may be cast, and from which it would come forth beautiful, useful, and admirable.

III. But leaving particular and isolated proverbs, I go on to select and exhibit a few of the beautiful allegories or yerha’ps more properly, personifications, which are scattered over this wondrous hook. Metaphors and similes abound, in seemingly grand and endless confusion, like the single stara of the firmament; while allegories which are but extended metaphors, are to be seen here and there standing out like a magnificent constellation amidst the single stars.

I can mention only two or three of these, for they are too numerous to be all of them considered. Solomon seemed to delight in the use of the allegory. And first of all, let me direct your attention to the personification of religion in the first chapter. “Wisdom crieth without, she uttereth ber voice in the streets; she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words. How long, ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge Turn ye at my reproof; behold I will pour out my Spirit upon you, I will make known my words to you.” — Chap. i. 20 — 23. How finely is this wrought, when religion is thus seen, not retiring to the cloister or the cell, not even confined to places of worship — but going through the streets, standing in the gates, entering into public assemblies, and delivering her instructions, breathing out her expostulations, urging her counsels, administering her rebukes, and denouncing her threatenings, to the congregated multitudes — the ma.ss of the people.

Nothing can be conceived more apt, or more beautiful, ot more sublime, than that personification of Wisdom, which he introduces in the eighth chapter, exhibiting her not only as the director of human life and morals, as the inventor of arts, as the dispenser of wealth, of honor, and of real felicity, but as the immortal offspring of the Omnipotent Creator, and as the eternal associate in the Divine counsels.

“When he prepared the heavens, I was present;
When he described a circle on the face of the deep:
When he disposed the atmosphere above;
When he established the fountains of the deep;
When he published his decree to the sea,
That the viaters should not pass their bound;
When he planned the foundations of the earth;
Then was 1 by him as his otfspring;
And I was daily his delight;
I rejoiced continually belore him.
I rejoiced in the habitable parts of the earth,
And my delights were with the sons of men.”*

“It is a difficult thing to personify an attribute well; and to sustain it through a simile or an apostrophe is not easy; but to supply a long monologue for the lips of Eternal Wisdom! This has Solomon done, and not degraded the mighty theme. “”f

Turn now to another of these beautiful personifications, to one which will come more home to your own condition and circumstances.

“Happy is the man that findeth wisdom, and the man that getteth understanding.

* Proverbs viii. 27-31, Lowth’s Translation. I must express my entire conviction that this chapter is intended as a personification oi wisdom, and not as a prophetic desc-iption of our Lord Jesus Chiist

t GiJfillan.

“For the merchandize thereof is bet-^^r than the merchandize (A silver, and the gain thereof than fine gold.

“She is more precious than rubies, and all the things thou canst desire are not to be compared unto her.

‘’ Length of days in her right hand, and in her left hand, riches ana honor.

“Her ways are ways of pleasantness, and all her paths peace.

“She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.” — Chap. iii. 13-18.

Such, Young Men, is religion, — for wisdom you know is religion, — as here set forth by a striking mixture of metaphor. She is represented as a queen coming forth from her palace and her treasury, with both hands full of blessings, which she is holding out, ready to drop them into the lap of those who will submit to her government, and become her subjects. To represent the influence of religion, even on the interests of earth and time, she holds in one hand health, and in the other riches and honor, which often are the fruits of that godliness which is profitable for all things, having the promise of the life that now is, as well as of that which is to come. But what are her ways? A lonely rugged path across sandy deserts, or through gloomy passes and frowning precipices, where no verdure springs, no sun-beams play, no birds carol, and where neither streams nor fruits are found? So the enemies of religion, the men who dwell in the fools’ paradise, would represent: but how difi’erent the description in this lovely passage! This tells of “ways of pleasant7iesSy and paths of peace. “^^ It is indeed a narrow and somewhat toilsome way, but every step is lighted by the bright shining of the Sun of Righteousness; is strewed with the promises of God; is a step of happiness; and a step to heaven. Yes, even what are called the austerities of religion are more jojous than the pleasures of sin. The yoke of Christ is far lighter than that of Satan.

And then, the tree of life — there, in that wonderful ornament and glory of the garden of Eden, in the branches of which sung the birds of Paradise; whose roots were watered with the rivers of God; in whose shade Adam basked, and of whose fruits he ate as the sacramental pledge of immortality — there, I say, is the emblem of heavenly wisdom. She is a tree of life, growing up from a branch brought out of Eden, when sin had barred our access to the original stock, and caused it to decay, a tree whose branches bend down upon this world of sin and misery, and whose clusters hang within the reach of even the youngest child. Young Men, what think you of this beautiful description of wisdom’s blessings? It is no fancy picture — no mere creation of human genius — no mere poetic garniture of the page of revelation. How many that hear me now have proved all this to a Divine reality? 0, come, come, to this tree of life, and take of its twelve manner of fruits, and live.

I pass by with only one glance at it, the personification of wisdom in the ninth chapter, building her house, preparing her feast, and sending out her invitations to collect her guests. A beautiful representation of the blessings of true religion.

IV. We will now turn to a few of those grajphic sketches of character with which the book abounds.

1. Scarcely has it opened, before we find the character of the Tempter described in the following language: “My son, if sinners entice thee, consent thou not: if they say, Come with us, let us lay wait for blood; let us lurk privily for the innocent without cause; let us swallow them up alive as the grave, and whole as they that go down to the pit: we sLall find all precious substance, we shall fill our houses with cpoil. Cast in thy lot among us, let us all have one purse.” — Chap. i. 10. How true this is to the life, as a description of the conduct of those who tempt others to evil. The earnest invitation, the secresy of the plot, the prospect of advantage, the promise of a share in the booty. How accurate! It is true that in your situation and circum ctances the temptation will not be to deeds of blood and rapine — but there will be much the same urgency of enticement, the same promise and prospects of gain, and the same ensnaring representation of companionship. Sinners are ruthless and zealous in the dreadful work of temptation — they want companions to assist them in accomplishing their evil deeds, and sometimes they equally need and earnestly seek associates to maintain their courage. Guilt, till its subject becomes hardened and desperate, is cowa»rdly, and gets rid of its fears by multiplying its companions. If sinners then entice you, do not yield, or even hearken to their solicitations. Consent constitutes the sin. Turn a deaf ear to every entreaty. Let no prospect or promise of gain or pleasure, induce you to listen for a moment to their solicitations. Flee from them as you would from a serpent or a lion. You need not yield. You cannot be forced to sin. Repulse the tempter at once and with a frown. Do not parley with him for a moment. His look is the fascination of the basilisk’s eye — his words are snares — his breath is pestilence — his presence is destruction. The moment he asks you to sin — flee — instantly flee. And while I warn you against being ensnared by the tempter’s arts, let me with gtill more emphatic importunity, entreat you never to employ them. No character is so like that of Satan, who is called by way of eminence the Tempter, as he who en.tices another to sin. This is the most truly diabolical act ever perpetrated in our world. Turn with horror from the thought. If you must and will sin — sin alone — have no partner in your crime. If you will sink to the bottomless pit, drag no others down with you into that fiery gulf. Emulate not the fate of Achan, of whom it is said, “This man perished not alone in his iniquity.” What an eternity of torment is that man preparing for himself as well as for others, who is ruining the souls of his fellow-creatures by solicitinor them to sin. How will those victims of his wiles avenge themselves upon him by their execrations in the world of woe.

Next I direct you to a very striking description of the Tempted.

I can only allude, delicacy forbids more, to the vivid description of the unwary youth caught in the snares of the abandoned woman, contained in the seventh chapter. This picture is to be looked at with half-averted eye, for warning, but not for gratification. It is painted with a master’s hand, and with exquisite fidelity of color. Was ever the harlot’s likeness more accurately taken? The late hours of the evening for her sallying forth in quest of her prey — her position at the corner of the street — her meretricious attire — her tempting speech — her plausible suggestions — her impudent face — all show the harlot’s brazen forehead. There is no vice against which you have more need to be warned than sensuality. It is that to which your age, your situation, and your temptations expose you. Imitate the conduct of that noble youth whose character we contemplated in our last discourse, and say, when tempted to sin,” How shall 1 do this great wickedness and sin against God?

How true is human nature, even in its corruptions, to itself. The corners of the streets of our modern towns and cities, as others did in Solomon’s time, exhibit the same night scenes now. Three thousand years with all their warnings and experience have not banished the “strange woman” from society, nor driven the female tempter from our streets. Everything in the description of this case is impressive and instructive. Trace the sad end as set forth here to its beginning. Was not idleness the parent of tim mischief.? The loitering evening walk — the unseasonable hour — the vacant mind — all bringing the youth into contact with evil company, was not all this courting sin — temptino’ the tempter? How awfully true the representation of the tempter’s success, “He goeth after her straightway as an ox goeth to the slaughter,” unconscious of his fate; perhaps dreaming of rich pasture; or, “as a fool to the correction of the stocks,” careless and unfeeling, “till the dart strike through his liver,” or “as a bird hasteth to the snare and knoweth not that it is for his life.” Young men, set a guard upon your senses. Go not in the way of sin. Enter deeply into our Lord’s beautiful petition, “Lead us not into temptation.” He that would not fall into sin, must not go into the way of temptation. Keep from the harlot’s company, and speech, and private haunt, and public walk, as you would from contact with a person infected with the plague. I now direct you to the description o the end of the profligate; who after running his course of dissipation, looks back with remorse and regret, anjidst poverty and disease, upon his polluted and ruinous career: “And thou mourn at last lohen thy flesh and thy body are consuvied and say. How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that have instructed me. I was in almost all evil in the midst of the congregation and assembly.” Chap. V. 11-14. Here is the fruit of sensuality sot forth in awful terms. Disease preying like worms upon the body, and remorse, like a vulture, gnawing at the heart. Yes, there are sins which set their loathsome brand upon the outer man, while they fill with the poison of their guilt the inner one: sins which pollute the blood — disfigure the countenance — destroy the health — and turn the whole frame into a mass of corruption. How many martyrs of intemperance and licentiousness prove by a bitter experience the truth of the apostle’s words, ‘* He that soweth to the flesh shall of the flesh reap corruption;” and realise the description of Zophar, “His bones are full of the sins of his youth, which lie down with him in the dust.” Oh, to sit down amidst wasted fortunes, with a body half murdered by profligacy, and the voice of conscience telling of slighted opportunities, abused privileges, stifled convictions. Young men, think of this “mourning at last,” when it will be too late to mourn, and when the mourning will be the more bitter, the longer it is delayed. Impenitence does not put away sorrow, but only postpones it to a future period, when mercy shall have fled for ever, and nothing remain but a fearful recollection of past sins and a still more fearful foreboding of wrath to come. How will neglected warnings, despised sermons, and slighted oounscls, then rise like spectres from the grave of oblivion, each repeating that dreadful sarcasm,” Son remember.’’^

I hold up now another portraiture, I mean that of the Drunkard.” Who hath woe? Who hath sorrow? Who hath contentions? Who hath babblings y Who hath wounds without cause? Who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth it?

color in the cup, when it movoth itself aright. At the last it biteth like a serpent, and stingeth like an adder. Thine eyes shall behold strange women, and thine -heart shall utter perverse things. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.” — Chap, xxiii. 29-35.

This is perhaps the most graphic and vivid description of inebriety ever yet given to the world. The drawing is perfect, and not less so the coloring. It has been often called, and with great truth and justice, ‘’ the drunkard’s looking-glass,. in which he may see his own face.” It is said that amidst all the splendid furpiture and ornaments of our gin palaces, the mirror is not found: the vendors of poison not being very willing that the miserable victims should see their own suicidal act, in gulping the fatal dram, reflected. In default of a looking-glass, I wish they could be compelled to have this passage painted in large and flaming characters, and hung up in the most conspicuous place of these human slaughter houses. Observe the description of the drunkard. The quarrelsome temper which liquor produces — the fights in which it involves the man who quaffs it, and the wounds he gets in his afi’rays — his babbling discourse on subjects which he does not understand and is then unfitted to discuss, when blasphemy is wit, treason courage, and ribaldry eloquence — his going on, when inflamed by wine, to the gratification of other lusts, and the commission of other sins — his insensibility to injury and danger when his brain is stupified — his returning to the indulgence of his vicious appetite when awakening up from his drunken slumber — his intense misery and woe produced by his remorse of mind and wretchedness of body — these are all set forth in this wonderful passage with a graphic power that nothing can exceed.

Begin life, Young Men, with an extreme dread of this vice. There is ground for alarm. Drunkenness was never more prevalent than it is now. Myriads and myriads sink every year into the drunkard’s grave, and lower still, into the drunkard’s hell. One half of the lunacy — two-thirds of the pauperism — and three-fourths of the crime of society, are said to spring from this desolating habit. Beware then of this dreadful appetite and propensity. Be afraid of it. Consider yourselves liable to it. xbandon all self-confidencee. Avoid everything that leads to drinking. Abjure tobacco in every shape — shun bad company — never cross the threshold of the tavern for the purpose of conviviality. Practise total abstinence. All the drunkards that are, or ever have been, were moderate men once. I do most earnestly entreat you to abstain from all intoxicating drinks. You do not need them for health, and to take them for gratification is the germ of inebriety. Total abstinence will conduce to health — to economy — to prosperity. You will one day bless me if this discourse should lead you to adopt this practice. I do not say that this will ensure the practice of every virtue and the enjoyment of all prosperity, but 1 know nothing in the order of preparatory means more likely to be followed with such results.

And now I ask, what is it that leads to all other sins y Idleness — and I therefore now direct you to the last picture which 1 shall present this evening. “I went by the field of the slothful, and by the vineyard of the man void of understanding, and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw and considered it well; I looked upon it and received instruction Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall thy poverty come as one that travelleth, and thy want as an armed man.” Chap. xxiv. 30-34

This, too, is fine painting: the late riser, the lover of deep, the drowsy drone, lifting up his half-opened lids weighed down with sleep — grumbliug at the person who has disturbed him, turning away from him on his bed — and then settling himself down again to slumber. And then the broken fence left without repair — the thorns and nettles covering the field and choking the vineyard. How true to life. Idleness is a complicated vice — yes, I say vice. First it is a most wasteful habit — it wastes time, which is more precious than rubies — it wastes a man’s mental faculties, and dooms the noblest machine on earth to stand still — it wastes property, and should compel the sluggard to put down in his expenses a large sum per annum lost by neglect. It is disgraceful, for how reproachful is it in a being made to be active, to spend life in doing nothing, and to throw away his mental powers in sloth. It is criminal for God has commanded us to be active; and will call us to account for the sin of killing time. It is dangerous doing nothing is next to doing ill, and is sure to lead to it. From its very inaction it ultimately becomes the active cause of all evil; as a palsy is more to be dreaded than a fever. The Turks have a proverb which says,” The Devil tempts all other men; but the idle man tempts the Devil.’’’’ Idleness is the stagnant pool that deposits mud and breeds all kinds of vermin; but running water is clear, sweet, and wholesome. Idleness is wretchedness. An idle man, as I said in a former discourse, is the most miserable of all God’s creatures: and woe be to the man who is doomed to bear the pain and penalties of a slothful disposition. Employment is not onlj a source of excellence, but of enjoyment. Young Men, bo industrious. It will be a source at once of pleasure and profit. If you study the Book of Proverbs for nothing else, study it for the purpose of promoting industry. I give it as my decided opinion, that no man who ever made this book the subject of his study and the rule of his life, failed to ensure a competency; while multitudes who have acted thus have attained to respectability, honor, and wealth.

Let me now, in conclusion, enumerate a few general points, which are suggested by a consideration of this interesting portion of holy Scripture.

I. We see the benevolence of God in not only providing the means for our glory, honor, immortality, and eternal life in heaven, through the mediation of our Lord Jesus Christ, but in giving us in this valuable book, the most minute directions for all the details of our earthly abode. He not only wills our salvation hereafter, but our convenience and comfort here. He acts like a good and rich father, who, while he makes his son heir of all his estate, consults in the minutest particulars all his well-being and enjoyment through the period of his boyhood and education. How exquisitely beautiful is it to see God thus managing our mean affairs — intent even upon our success in trade — promoting our pleasant intercourse with our neighbors — providing rules for our conduct every where — and supplying us with the means to secure a thousand little enjoyments, and to protect ourselves from a thousand little annoyances on our road to our Father’s house in heaven. To me the Book of Proverbs proves the minuteness and delicacy of God’s goodness, while the Gospels and Epistles of the New Testament, exhibit its grandeur and sublimity.

II. Arising out of this, I would observe, what an inestimable voluvie and priceless treasure is the Bihle, which thus ‘proclaims to us the goodness of God and carries out His gracious purpose towards us. I want, young men, to endear to your hearts this book of books, and therefore will embrace every opportunity presented by these lectures, to commend it to your attention and regard. I want to fortify you against the seductions of infidelity and false philosophy. I want to show you the injustice to yourselves, as well as the wickedness towards God, and the hypocrisy, as well as the cruelty, of those who under the pretext of liberating your mind from thraldom, and exalting you to the dignity of men of reason, would deliver you from what they call the dominion of superstition and the trammels of the Bible. It is their delight to represent the Bible as teaching only a system of priestcraft; as prescribing only a round of religious ceremonies; and forming a character fit only to dwell in a monastery, or to worship in a church. Ask them if they have ever deigned to read the Book of Proverbs. If not, they are unfit to pronounce an opinion upon the Bible — and if they have, tell them that by such u.isrepresentations they lie against their own knowledge — for here is a part of the Bible which, they must know, follows us into the social haunts of men — to the family — to the shop — to the market and exchange, to dictate truth, kindness, and meekness, to our words; justice, honesty, and honor, to our transactions; which regulates all sales and purchases upon the principles of equity: gives validity and force to all contracts; prohibits all wrong, and sustains all right. A single perusal of this book would convince them that if it were universally possessed, believed, and practised — human laws would be almost unnecessary, courts of justice would be forsaken, and jails untenanted. Take up this volume with the simple question, “What kind of man shall I be if I follow the rules herein contained.” Hold fast your Bibles then, till infidelity can find you a better rule of conduct for this life — a brighter levelation, and a surer hope for another. Ask it what it has to ofier you in exchange for doctrines so sublime — morality so pure, precepts so wise — promises so precious — prospects so grand. And what has it to oficr y A dreary, blank, and hideous negative — no Grod — no Redeemer — no salvation — no heaven — no, nor anything even in this world to save you from the dominion of vice, or to guide you to the practice and enjoyment of virtue — this is all that infidelity has to give you as a substitute for the Bible. Say to it with surprise, indignation, and abhorrence — “Avaunt, lying spirit. Curse not me with your discoveries of nothing. Is this all you have to give me in exchange for that volume which is profitable for all things, having the promise of the life that now is, as well as of that which is to come .? You have nothing by which I may steer my course across the stormy ocean of this life: and nothing at the end of the voyage but the black rocks of annihilation on which I must dash, and be for ever lost. Be gone with thy creed of wretched negations, to him who is fool enough to be cajoled out of his Bible by thy miserable sophistries.” Sometimes the mind is more impressed with the atrocity of an intended felony, by examining the articles one by one, which it would purloin, than by looking at the whole in mass. So it is judging of infidelity — take up book by book of Scripture — examine each separately, and say, ‘• The felon infidel would rob me of this, and this, and this.” Yes, Young Men, he would cheat you, among the rest, out of this Book of Proverbs. He would tell you that this is imposition, and no revelation from Grod at

all. Or if he consented to leave this in your hands, he would, by taking away its divine authority, deprive it of all power to bind your conscience as law, and merely submit it for your adoption as advice, which you are still at liberty to reject if you do not like it.

III. This book shows us the connexion between true religion and general excellence of character. This was noticed in the last sermon, when we contemplated the character of Joseph, and is now repeated in this general analysis of the Book of Proverbs. It lays the foundation, broad, deep and strong, in that wisdom which is the fear of God. It anticipates the apostolic injunction — “Add to your faith virtue.” The foundation of the temple of virtue is religion — its golden ornament upon the dome is all that is gentle in spirit and graceful in demeanor. From hence is to be derived that completeness of character which this book is intended and calculated to form. It begins with the heart; and forms a holy mechanism there, which guides the hands of the clock in regular movements round the dial-plate of life. It implants right principles of action. It communicates a hidden life — it sanctifies the inner man, and thus fashions the outer man — and does not merely paint a picture, or carve a bust. Here man in all his relations and all his interests is consulted — as a creature of God — as a citizen of the state — as a member of society — as an inmate of the dwelling — as a creditor or a debtor — as a buyer or a seller — in each and all these, he is contemplated, directed, and encouraged. It has been beautifully observed, that “we want religion to be to the character, what the soul is to the body — the animating principle. The soul operates in every member. It sees in the eye — hears in the ear — speaks in the tongue — animates the whole body, with ease and uuiforraity, without ostentation or effort.” Thus let the good conduct of the citizen, the son, the husband, the father, the brother, the tradesman, be only so many operations of true piety, so many acts of this animating soul — so many developments of this hidden life.

lY. Though there is much in this book which, properly understood and followed, would, in connexion with other parts of Scripture, guide the reader to heaven and prepare him for its enjoyment, it must be confessed and remembered, that it principally aims to form the social character for the present world. What we have already said on this subject we repeat, that for a clear and explicit knowledge of the way of pardon and eternal life, we must read the New Testament. There we learn how Christ is made of God unto us “Wisdom, and righteousness, and sanctification and redemption.” And even there also we learn the great moral principles on which all the transactions of this world’s business should be founded: but it is in this extraordinary book that all the details of social life are given with a minuteness that is really extraordinary. It is the tradesman’s vade mecum. It might lie on his desk by the side of his ledger, and even that in a thousand instances would have been in a better state, had this been more constantly consulted. It is my firm belief that no man who reads this book through with close attention and earnest prayer, once a year, will fail, either in this world, or in reference to that which is to come. It is designed and adapted to form the industrious, prudent, honorable, and successful tradesman, and is therefore eminently suited to this great commercial country. Napoleon Bonaparte, when in the zenith of his power and pride, called this country, more in a spirit of mortification and envy than of contempt, a nation of shopkeepers. If by that term he comprehended our mer*

THE IJOOK OF PROVERBS. ii]3

cliants and manufacturers, he did not inaptly describo us AVo are not ashamed of our commercial character and greatness: and provided our merchandise be carried on upon the principles of this book, and we thus inscribe upon itj Holiness to the Lord it is our glory and defence.

V. In this book is disclosed the secret of true happiiiesSy and which indeed if possessed will make happy individuals, happy families, happy neighborhoods, happy nations, and a happy world. All the errors which men have fallen into on this subject; all the delusive shadows, the polluted springs, the deleterious ingredients, which have misled so many, are here detected and exposed; while the nature, the source, and the means of true felicity, arc as clearly pointed out. Here, in the favor of God; in the mortification of our corruptions; in the restraint of our passions; in the cultivation of our graces; m the performance of our duties; in promoting the good of our neighbors, and in the hope of immortality — are the materials of human blessedness. Here, happiness is set ferth, not in the heathen forms of Bacchus, Yenus, or Momus; not by such descriptions as those of Horace, Ovid, and Anacreon; not by such rout and revelry as the lovers of pleasure in every age would recommend. Quite the contrary. In this book, happiness is seen descending from heaven, her native place, and lighting upon our orb in the seraph form of religion. She is clad in the robe of righteousness, arrayed in the garment of salvation, and adorned with ine ornament of a meek and quiet spirit. Like the king’s daughter of old, she “is all glorious within, her clothing is of wrought gold.’’ Joy sparkles in her eye, and peace reposes upon her brow. Her conscience is easy by pardon, and her heart is lio-ht through purity. The song of the seraphim is upon her lips. Her hand is alternately lifted up in adoration to God, and stretched out in mercy to “his necessitous creatures. Her foot cvor carry her with joyful steps, either to. the house of prayer, or the abodes of sorrow. Her excellencies are described and her praises are sung, not in the odes of licentious poets, at sensual orgies, in strains inspired by lust and wine; but in the hymns composed by prophets and apostles, resounding in the temples of devotion, or chanted by good and holy men in the circles of their friends, or the homes of their families. Such is the happiness set forth in this book — the only thing which deserves the name; the only thing that can prove itself worthy of the name. That seraph form lights, Young Men, in your path, and with her own angelic, divine, and heavenly smile, beckons you to follow her to the well-spring of delight, repeating at every step, the beautiful language of this book,” Happy is the man that findeth