words; but it is nlw11ys found in the man's mind. It vitiates the intelligence, under- mines the moral strength. The rest must follow in its time-somewhere, somehow. 2. Vanity stands in its own light. (Ver. 10.) 'fhose who have given way to over- weening self-esteem and arrogance of temper-like Rehoboam, or like Alexander the Great, or Napoleon-become only the more conceited and presumptuous in succeaa. The opposite of vanity is not grovelling self-disparagement, but the sense which teaches us to know our place. 3. The prudence of toleration and of conciliation. (Vers. 11, 12.) Socrates was a noble example of these virtues in the heathen world. We who have" learned Christ" should not at least fall behind him. To bear our wrongs with patience is the lower degree of this virtue. Positively to "overcome evil with good" stands higher. Highest of all is the Divine art to turn persecutors in to friends (1 Pet. ii. 19; Matt. v. 44, sqq.). 4. The arcana of dom,estic life. (Vers. 13, 14.) (1) The foolish son. "Many are the miseries of a man's life, but none like that which cometh from him wbo should be the stay of his life." "Write this man childless" would have been a boon in comparison. (2) The tiresome sp()'ll,se. Wearing the heart that is firm as stone by her continual contentions. (3) The kind and good wife. No gift so clearly shows the tender providence of God. 5. The inevitable fate of idleness. (Ver, 15.) (1) It produces a lethargy in the soul. (Ch. vi. 9, 10.) The faculties that are not used become benumbed and effete. (2) Thus it leads to want. Although these are general maxims of a highly abstract character, still how true on the whole-if not without exception-they are to life! "He that will not work, neither let him eat." 6. The wisdom of attention to God!s commands. (Ver. 16.) (1) To every man bis soul is dear; i.e. his life is sweet. (2) The great secret, in the lower sense of self-preservation, in the higher of salvation, is obedience to law. (3) Inattention is the chief source of calamity. In the lower relation H is so. The careless crossing of the road, the unsteady foot ou the mouatain-side, seems to be punished instantly and terribly. .A.ml this is the type of the truth in higher aspects. 7. The reward of pity and benevolence. (Ver. 17.) Sir Thomas More used to say there was more rhetoric in this sentence than in a whole library. God looks upon the pnor as his own, and satisfies the debts they cannot pay. In spending upon the pour the good man serves God in his designs with reference to men.-J.
Vers. 18-21.-The] true prudence, I. IN THE PARENTAL RELATION. (Ver. 1S.) 1. The necessity of discipline. The exuberance of youth needs the band of the pruner; the wildness of the colt must be early tamed, or never. Weak indulgence is the worst unkindness to children. 2. The unwisdom of excessive severity. Cruelty is not discipline; too great sharpness is as bad as the other extreme. Children are thus made base, induced to take up with bad company, and to surfeit and run to excess when they become their own masters. ll. IN THE RELATION OF SELF-GOVERNMENT. 1. The folly and injuri()'ll,Sness of passion. (Ver.19.) Not only in the harmful deeds and words it may produce towards others, but in the havoc it p~oduces in one's own bosom. How fine the saying of Plato to his slave, "I would beat thee, but that I am angry"! "Learn of him who is meek and lowly of heart." 2. The wisdom of a teachable spirit. (Ver. 20.) Never to be above listening to proffered advice from others, and to find in every humiliation and every failure an admonition from the Father of spirits,-this is life-wisdom. And thus a store is beinii; laid up against the time to come, that we may lay hold on eternal life. III. PRUDENCE BUT A FINITE WISDOM. (Ver. 21.) God is our best Counsellor; without him our prudence avails not, and along with all prudence there must be the recognition of his overruling, all-controlling wisdom. 'l'o begin with God is the true secret of success in every enterprise. May he prevent, or go before, us in all our doings !-J.
Vem. 22-29.-Mixed maxims of life-wisdom. I. HUMAN KINDNESS. (Ver. 22.) There is no purer delight than in tbe feelings of love and the practical exercise of universal kindness. If the mere pleasure of the selfish and the benevolent life be the criterion, without question the latter has the advantage. II. TRUTHFULNESS. (Vers. 22, 28.) So the honest poor outweighs the rich or successful liar in intrinsic happiness as well as in ropute. The worthless witness is a pest to society, an abomination to God. 378 THE PROVERBS.
III. PIETY. (Ver. 23.) It is a livin_q principle in every sense of the word-bath the promise of life in both worlds. It provides for the soul satisfaction, rest, the consciousness of present aud eternal security. IV. IDLE?,,'ESS. (Ver. 24.) Exposed by a vivid picture of the idle man's attitude. It reminds one of the saying concerning • certain distinguished writer's idleness, th:lt were he walking through an orchard where the fruit brushed against his mouth, be would be too idle to open it to bioo a 1norsel. No moral good can be ours without seeking. V. ScoFFmG FOLLY OONTRASTED WITH l'IMPLICITY AND SENSE. (Vers. 25, 29.) He that places himself above instruction ends by bringing himself beneath contempt. Scorn for good has, like every sin, its own determined punishment. And " God strikes soml:) that he mav warn all." VI. FrLIAL IMPIETY. (Vers. 26, 2i.) The shame and sorrow that it brinas to parents is constantly insisted on as a lesson and a warning to the latter. If these bitter• experiences are to be avoided, let children be timely trained to obedience, respect, and reverence for God. God's ,vord is the true rule and guide of life, and he who departs from it is a. corrupt and seductive teacher.-J.