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Expositor's Bible Commentary Proverbs 12:1 Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. CHAPTER 13 THE TONGUE "A man shall be satisfied with good by the fruit of his MOUTH: and the doings of a man’s hands shall be rendered unto him."- Proverbs 12:14 "In the transgression of the LIPS is a snare to an evil man: but the righteous shall come out of trouble."- Proverbs 12:13 "A fool’s vexation is PRESENTLY KNOWN: but a prudent man concealeth shame."- Proverbs 12:16 "He that uttereth truth SHOWETH FORTH righteousness, but a false witness deceit."- Proverbs 12:17 "The LIP of truth shall be established forever: but a lying TONGUE is but for a moment."- Proverbs 12:19 "Lying LIPS are an abomination unto the Lord: but they that deal truly are His delight."- Proverbs 12:22 "There is that SPEAKETH rashly like the piercings of a sword: but the TONGUE of the wise is health."- Proverbs 12:18 "A prudent man CONCEALETH knowledge: but the heart of fools proclaimeth foolishness."- Proverbs 12:23 "The WORDS of the wicked are a lying in wait for blood: but the MOUTH of the upright shall deliver them."- Proverbs 12:6 "Heaviness in the heart of a man maketh it stoop; but a good WORD maketh it glad."- Proverbs 12:25 THERE is nothing which seems more insubstantial than speech, a mere vibration in the atmosphere which touches the nerves of hearing and then dies away. There is no organ which seems smaller and less considerable than the tongue; a little member which is not even seen, and, physically speaking, soft and weak. But the word which issues out of the lips is the greatest power in human life. That "soft tongue breaketh the bone." { Proverbs 25:15 } Words will change the currents of life; look for instance at a great orator addressing his audience; how miraculous must it seem to a deaf man watching the speaker that the quiet opening of a mouth should be able to produce such powerful effects upon the faces, the movements, the conduct of the listeners! We are coming to consider the importance of this diminutive organ, the ill uses and the good uses to which it may be turned, and the consequent necessity of fitly directing and restraining it. On the use of the tongue depend the issues of a man’s own life. It may be regarded as a tree which bears fruits of different kinds, and such fruits as his tongue bears a man must eat. If his words have been good, then he shall be satisfied with good by the fruit of his mouth. { Proverbs 13:2 } "A man’s belly shall be filled with the fruit of his mouth, with the increase of his lips shall he be satisfied." { Proverbs 18:20 } The fruits which grow on this tongue-tree are death and life-the tongue produces them-and he that loves the tree shall according to his love eat the one fruit or the other; if he loves death-bearing speech he shall eat death; if he loves life-bearing speech he shall eat life. { Proverbs 18:21 } So deadly may be the fruit of the tongue that the mouth of the fool is regarded as a present destruction. { Proverbs 10:14 } So wholesome may be the fruit of the tongue that the tongue of the wise may be actually denominated health. { Proverbs 12:18 } In the case of the fool it is always very obvious how powerfully the tongue affects the condition of the speaker. His lips are always coming into strife, and his mouth is always calling for stripes. It is his destruction, and his lips are the snare of his soul. { Proverbs 18:6-7 } In the transgression of the lips always ties the snare for the evil man: ultimately all men are in effect condemned out of their own mouths. { Proverbs 12:13 } The tongue proves to be a rod for the back of the proud and foolish owner of it, while the good man’s tongue is a constant life-preserver. { Proverbs 14:3 } As an old proverb says, a fool’s tongue is always long enough to cut his own throat. On the other hand, where the tongue is wisely used it always brings back joy to the speaker in the end. { Proverbs 15:23 } Thus whoever keeps his mouth and his tongue keeps his soul from troubles, { Proverbs 21:23 } but the man who does not take the pains to hear, but gives his testimony falsely, shall perish. { Proverbs 21:28 } While the use of the tongue thus recoils on the speaker for good or for evil, it has a wide influence also on others. "He that hath a perverse tongue falleth into mischief," { Proverbs 17:20 } but when speech is good, and such as it ought to be, "the words of a man’s mouth are like deep waters, a gushing brook, a well of wisdom." { Proverbs 18:4 } Thus it is of vast and obvious importance how we use our tongue. If our speech is gracious we shall win the friendship of the king, { Proverbs 22:2 } and it is a pleasant thing if we "keep the words of the wise within us and if they be established together upon our lips." { Proverbs 22:18 } It is better for us to be poor than perverse or untruthful in our speech. { Proverbs 19:1 ; Proverbs 19:22 } Our teacher, especially our Divine Lord, will rejoice towardly and deeply when our lips speak right things. { Proverbs 23:16 } We are now cautioned against some of the evil purposes to which the tongue may be turned, and as all the heads of evil are passed in review we realize why St. James spoke of the tongue as "the world of iniquity" ( Jam 3:6 ); and how profound was our Lord’s teaching that out of the mouth proceed the things which defile a man. { Matthew 15:18 } First of all, the tongue is a fruitful source of quarrelling and discord. A fool cannot hide his vexation, but must immediately blurt it out with the tongue. { Proverbs 12:16 } When he is angry he must utter it all at once, { Proverbs 29:11 } though a wise man would keep it back and still it, so concealing shame. No one is more certain to come to grief than "he who provokes with words." These irritating taunts and threats are like coals to hot embers, and wood to fire; { Proverbs 26:21 } in their absence the contention would quickly die out. It is therefore the wise counsel of Agur to one who has done foolishly in exalting himself, or has even entertained for a moment the arrogant or quarrelsome thought, "Hand on thy mouth!" for speech under such circumstances produces strife as surely as churning produces butter from milk, or a blow on the nose blood. { Proverbs 30:32-33 } Rash, inconsiderate, angry words are like the piercings of a Proverbs 12:18 . If only our wrathful spirit made us immediately dumb, anger would never go far, it would die out as a conflagration dies when there is no wind to fan the flames. But again, the tongue is the instrument of Lying; one of its worst disservices to man is that when it is well balanced, so that it easily wags, it often betrays him into untruths which his heart never contemplated nor even approved. It is the tongue which by false witness so often condemns the innocent. { Proverbs 12:17 } A worthless witness mocketh at judgment; and the mouth of the wicked swalloweth iniquity. { Proverbs 19:28 } And though such a witness shall not in the long run go unpunished, nor shall the liar escape ( Proverbs 19:5 , rep. ver. 9), yet as experience shows, he may have brought ruin or calamity on others before vengeance falls upon him. The false witness shall perish, { Proverbs 21:28 } but often not before he has like a mace or a hammer bruised and like a sword or a sharp arrow pierced his unfortunate neighbor. { Proverbs 25:18 } It is the tongue which glozes over the purposes of hate, and lulls the victim into a false security; the fervent lips and the wicked heart are like a silver lining spread over an earthen vessel to make it look like silver: the hatred is cunningly concealed, the seven abominations in the heart are hidden; the pit which is being dug and the stone which is to overwhelm the innocent are kept secret by the facile talk and flatteries of the tongue; the more the tongue lies in its guileful machinations the more the heart hates the victims of its spite. { Proverbs 26:23-28 } A righteous man hates lying, but the wicked, by his lies, brings disgrace and shame. { Proverbs 13:5 } The lie often appears to prosper for a moment, { Proverbs 12:19 } but happily it is an abomination to the Lord, { Proverbs 12:22 } and in His righteous ordering of events he makes the falsehood which was as bread, and sweet to the lips, into gravel which breaks the teeth in the mouth. { Proverbs 20:17 } The curse which is causeless is frustrated, and so also is the empty lie; it wanders without rest, without limit, like a sparrow or a swallow. { Proverbs 26:2 } Closely allied to lying is Flattery; and to this vile use the tongue is often put. Flattery is always a mistake. It does not attain its end in winning the favor of the flattered; for in the long run "he that rebuketh a man shall find more favor than he that flattereth with the tongue." { Proverbs 28:23 } If it is believed, as often unfortunately it is, it proves to be a net spread in the path, which may trip up, and may even capture and destroy, the unwary walker. { Proverbs 29:5 } Another evil use of the tongue is for whispering and tale-bearing. "He that goeth about as a tale-bearer revealeth secrets"-he is not to be trusted, it is better to have nothing to do with him. Disclosing the secret of another is a sure way of incurring reproach and lasting infamy. Such a habit is a fruitful source of rage and indignation, it brings black wrath to the countenance of him whose secret has been published, just as a north wind spreads the rain clouds over the sky. The temptation to tattling is great; the business, of a gossip brings an immediate reward; for the corrupt heart of man delights in scandal as an epicure in tidbits: "The words of a whisperer are as dainty morsels which go down into the chambers of the belly." ( Proverbs 18:8 , repeated at Proverbs 26:22 ) But what mischief they do! They separate bosom friends, sowing suspicion and distrust. { Proverbs 16:28 } Where there is already a little misunderstanding, the whisperer supplies wood to the fire and keeps it burning; apart from him it would soon die out. { Proverbs 26:20 } But if he thinks there is any prospect of a reconciliation he will be constantly harping on the matter; one who seeks love would try to hide the transgression, but the scandal-monger is a foe to love and the unfailing author of enmity. { Proverbs 17:9 } But there is Mischief, more deliberate and more malignant still, which the tongue is employed to plot, to plan, and to execute. "With his mouth the godless man destroyeth his neighbor." { Proverbs 11:9 } "The words of the wicked are a lying in wait for blood." { Proverbs 12:6 } "The mouth of the wicked poureth out evil things," { Proverbs 15:28 } blasphemies, obscenities, curses, imprecations. "A froward man scattereth abroad strife." { Proverbs 16:28 } He deceives, and in bitter raillery declares that he was only jesting; he is like a madman casting firebrands, arrows, and Proverbs 26:18-19 . We know what it is to hear a man pouring out foul, abusive, and impious language, until the very atmosphere seems inflamed with firebrands, and arrows fly hither and thither through the horrified air. We know, too, what it is to hear the smooth and well-turned speech of the hypocrite and the impostor, which seems to oppress the heart with a sense of decomposition; righteousness, truth, and joy seem to wither away, and in the choking suffocation of deceit and fraud life itself seems as if it must expire. It is a relief to turn from those worst uses of the tongue to the more pardonable vices of Rashness and Inopportuneness of speech. Yet these two are evil enough in their way. To pass a judgment before we are in possession of the facts, and before we have taken the pains to carefully investigate and consider them is a sign of folly and a source of shame. { Proverbs 18:13 } So impressed is our teacher with the danger of ill-considered speech that he says, "Seest thou a man that is hasty in his words? there is more hope of a fool than of him." { Proverbs 29:20 } And even where the utterance of the tongue is in itself good it may be rendered evil by its untimeliness; religious talk itself may be so introduced as to hinder the cause of religion; pearls may be cast before swine: "Speak not in the hearing of a fool, for he will despise the wisdom of thy words." { Proverbs 23:9 } There must be some preparation of spirit before we can wisely introduce Divine and heavenly things, and circumstances must not be chosen which will tend to make the Divine things seem mean and contemptible. It may be good to rebuke an evildoer, or to admonish a friend; but if the opportunity is not fitting, we may make the evildoer more evil, -we may alienate our friend without improving him. Considering then what mischief may be done with the tongue, it is not to be wondered at that we are cautioned against excessive speech. "In the multitude of words there wanteth not transgression, but he that refraineth his lips doeth wisely." { Proverbs 10:19 } "He that guardeth his mouth keepeth his life; who opens wide his lips gets destruction, and a fool spreadeth out folly." { Proverbs 13:3 ; Proverbs 13:16 } "In all labor is profit, the talk of the lips tends only to poverty." { Proverbs 14:23 } "Wisdom rests in the heart of the understanding, but even in the inward part of fools all is blabbed." { Proverbs 14:33 } "In the fool are no lips of knowledge because he is always talking." "The tongue of the wise uttereth knowledge aright, but the mouth of fools poureth out folly." { Proverbs 15:2 } "A fool hath no delight in understanding, but only that his heart may reveal itself." { Proverbs 18:2 } One who is always pouring out talk is sure to be pouring out folly. The wise man, feeling, that all his words must be I tested and weighed, is not able to talk very much. I When your money is all in copper, you may afford to throw it about, but when it is all in gold you have to be cautious. A Christian feels that for every idle word he utters he will have to give account, and as none of his words are to be idle they must be comparatively few; the word that kindles wrath, the lie, the whisper, the slander, can therefore find no place on his lips. This brings us to the Good and beautiful uses of the tongue, those uses which justify us in calling the tongue of the wise Health. { Proverbs 12:18 } First of all the tongue has the gracious power of soothing and restraining anger. It is the readiest instrument of peace-making. Gentleness of speech allays great offenses, { Ecclesiastes 10:4 } and by preventing quarrels, disarming wrath, and healing the wounds of the spirit, it maintains its claim to be a tree of life. If in the tumult of passion, when fiery charges are made and grievous provocations are uttered, the tongue can be held in firm restraint, and made to give a soft answer, the storm will subside, the angry assailant will retire abashed, { Proverbs 15:1 } and the flaming arrows will be quenched in the buckler of meekness which opposes them. Nor is the tongue only defensive in such cases. The pleasant words, spoken out of a kindly and gentle nature, have a purifying effect, { Proverbs 15:26 } they cleanse away the defilements out of which the evil passions sprang; they purge the diseased humors which produce the irritations of life; they supply a sweet food to the poor hearts of men, who are often contentious because they are hungry for sympathy and love. Pleasant words are as a honeycomb, sweet to the soul, health to the bones. { Proverbs 16:24 } They must be true words, or they will not in the end be pleasant, for, as we have seen, the sweet bread of falsehood turns to gravel in the mouth. But what a different world this would become if we all spoke as many pleasant words as we honestly could, and were not so painfully afraid of showing what tenderness and pity and healing actually exist in our hearts! For another beautiful use of the tongue is to comfort the mourners, of whom there are always so many in the world. "Heaviness in the heart of a man maketh it stoop." There are these stooping, bowed-down hearts everywhere around us. We wish that we could remove the cause of sorrow, that we could effectually change the conditions which seem unfavorable to joy; but being unable to do this, we often stand aloof and remain silent, because we shrink from giving words without deeds, pity without relief. We forget that when the heart is heavy it is just "a good word that maketh it glad." { Proverbs 7:25 } Yes, a word of genuine sympathy, a word from the heart, -and in trouble no other word can be called good, -will often do more to revive the drooping spirit than the grosset gifts of material wealth. A coin kindly given, a present dictated by a heart-felt love, may come as a spiritual blessing; on the other hand, money given without love is worthless, and seldom earns so much as gratitude, while a word in season, how good it is! { Proverbs 15:23 } It is better than silver and gold; the discouraged and despondent heart seems to be touched with the delicate finger of hope, and to rise from the ashes and the dust with a new purpose and a new life. It must, of course, be in season. "As vinegar upon nitre so is he that sings songs to a sad heart." { Proverbs 25:20 } But the seasonable word, spoken just at the right moment and just in the right tone, brief and simple, but comprehending and penetrating, will often make the sad heart sing a song for itself. Great stress is to be laid on this seasonableness of speech, whether the speech be for comfort or reproof. A word fitly spoken, or to preserve the image implied in the original, a word that runs on its wheels in the just and inevitable groove, is compared to a beautiful ornament consisting of golden apples set in an appropriate framework of silver filigree. { Proverbs 25:11 } In such an ornament the golden apples torn from their suitable foil would lose half their beauty, and the silver setting without the apples would only suggest a void and a missing. It is in the combination that the artistic value is to be found. In the same way, the wisest utterance spoken foolishly jars upon the hearers, and misses the mark, while a very simple saying, a platitude in itself, may by its setting become lovely and worthy. The best sermon in a social gathering will seem out of place, but how often can the Christian man by some almost unobserved remark correct unseasonable levity, rebuke unhallowed conversation, and lead the minds of the company to nobler thoughts. The timely word is better than the best sermon in such a case. The use of the tongue in reproof is frequently referred to in these proverbs. "A wise reprover upon an obedient ear" is compared to "an earring of gold, an ornament of fine gold." { Proverbs 25:12 } And rebuke is, as we have seen, preferred before flattery. { Proverbs 28:23 } But how wise we must be before our tongue can fitly discharge this function! How humble must the heart be before it can instruct the tongue to speak at once with firmness and tenderness, without a touch of the Pharisee in its tone, to the erring brother or the offending stranger! A rebuke which springs not from love but from vanity, not from self-forgetfulness but from self-righteousness, will not be like an earring of gold, but rather like an ornament of miserable tinsel chafing the ear, the cause of gangrene, a disfigurement as well as an injury. But if we live in close communion with Christ, and daily receive His stern but tender rebukes into our own souls, it is possible that we may be employed by Him to deliver timely rebukes to our fellow men. There are two other noble uses of the tongue to which reference is constantly made in our book; the Instruction of the ignorant, and the championship of the distressed. With regard to the first, we are told that "the lips of the wise disperse knowledge," while of course the heart of the foolish not being right cannot possibly impart rightness to others. { Proverbs 15:7 } It is only the wise in heart that can claim the title of prudent, but where that wisdom is "the sweetness of the lips increaseth learning." { Proverbs 16:21 } "The heart of the wise instructeth his mouth and addeth learning to his lips." { Proverbs 16:23 } The lips of knowledge are compared to a precious vessel which is more valuable than gold or rubies. { Proverbs 20:15 } To teach well requires earnest preparation, "the heart of the righteous studieth to answer." { Proverbs 15:28 } But when the right answer to the pupil is discovered and given it is beautifully compared to a kiss on the lips. { Proverbs 24:26 } But never is the tongue more divinely employed than in using its knowledge or its pleadings to deliver those who are in danger or distress. "Through knowledge the righteous may often be delivered." { Proverbs 11:9 } The mouth of the upright will deliver those against whom the wicked are plotting. { Proverbs 12:6 } It is a great prerogative of wise lips that they are able to preserve not themselves only but others. { Proverbs 14:3 } The true and faithful witness delivers souls. { Proverbs 14:5 ; Proverbs 14:25 } It is this which gives to power its one great attraction for the good man. The ruler, the judge, the person of social consideration or of large means is in the enviable position of being able to "open his mouth for the dumb, in the cause of all such as are left desolate, to judge rightly and minister judgment to the poor and needy." { Proverbs 31:8-9 } The Press-that great fourth estate-which represents for us the more extended use of the tongue in modern times, illustrates in the most vivid way the service which can be rendered where speech is fit, and also the injury that can be done where it is rash, imprudent, dishonest, interested, or unjust. After thus reviewing some of the good uses of the tongue, and observing how they depend on the state of the heart, we cannot help again laying stress on the need of a wise self-control in all that we say. He that refraineth his lips doeth wisely. A man of understanding holdeth his peace. { Proverbs 11:12 } "He that spareth his words hath knowledge." { Proverbs 17:27 } "Even a fool when he holdeth his peace is counted wise, when he shutteth his lips he is prudent." If only the uninstructed and foolish person has sense enough to perceive that wisdom is too high for him he will not open his mouth in the gate, { Proverbs 24:7 } and so in listening he may learn. "Of thine unspoken word thou art master," says an Indian proverb, "but spoken word is master of thee. We are to be swift to hear, but slow to speak: we are to ponder all that we hear, for it is only the simple that believes every word, the prudent man looks well to his going. { Proverbs 14:15 } As St. James says, summing up all the teaching that we have reviewed, "If any man thinketh himself to be religious, while he bridleth not his tongue, but deceiveth his heart, this man’s religion is vain. { Jam 1:26 } And now there is only one other point to be noticed, but it is one of vast importance. As we realize the immense power of the tongue and the great issues which depend on its right or wrong employment; as we sum up all the evil which its tiny unobserved movements can accomplish, and all the rich blessings which it is, under right supervision, capable of producing; arid as from personal experience we recognize how difficult it is to bridle the unruly member, how difficult it is to check the double fountain so that it shall send forth sweet waters only, and no bitter, we may be awed into an almost absolute silence, and be inclined to put away the talent of speech which our Lord has given to us, not daring to use it lest in using we should abuse it. But here is the answer to our misgiving: the plans and preparations of our hearts belong to us, but the answer of the tongue is from the Lord. { Proverbs 16:1 } This most uncontrollable organ of the body can be put under our Lord’s control. He is able to give us "a mouth and wisdom," and to make our words not our own but the utterance of His Holy Spirit. There may be "an ocean round our words which overflows and drowns them," the encircling influences of God, turning even our faultiest speech to good account, neutralizing all our falterings and blunderings, and silencing our follies and perversities. Shall we not put our lips under our Lord’s control, that the answer of our tongue may be from Him? While we seek daily to subject our hearts to Him, shall we not in a peculiar and a direct manner subject our tongues to Him? for while a subjected heart may keep the mouth from speaking evil, if the tongue is to speak well and to be employed for all its noble uses it must be immediately moved by God, our lips must be touched with a coal from the altar, our speech must be chastened and purified, inspired, and impelled, by Him. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. Proverbs 12:1 Worthless and attentive hearers W. Reading, M. A. Attention to the precepts and wise counsels of this book is urged by — 1. The advantage which such precepts are of, to improve a man's carriage and conversation. 2. The fact that they are a safeguard against the mischiefs of evil company. 3. That they are the best preservatives of health and long life. 4. In the ways of wisdom is to be found peace with God, with man, and with our own conscience. But Solomon tells us there are several sorts of men who will be never the wiser nor better for what he says.(1) Such as are stupid, and have no palate to relish anything but sensual, earthly pleasures.(2) The froward man, who is under the dominion of his lusts and passions.(3) The proud man. For he is wiser in his own conceit than seven men that can render a reason. This conceit is commonly the child of prosperity.(4) The negligent and slothful man. He will not be at the pains to cultivate his mind with the instructions of wisdom.(5) Men of a vain and frothy spirit, who love to turn serious things into ridicule; jesters and scorners. The qualifications our divine philosopher calls for are diligence and attention. He would have his hearers apply their hearts and incline their ears to the words of his mouth. Where were, and where are now, these schools of wisdom, where diligent hearers may be instructed in the laws of God and a good life? They are found in our schools of literature and in our churches. ( W. Reading, M. A. ) The love of instruction R. Wardlaw. It is by instruction that knowledge comes. He who fancies he has all in himself will never learn. In proportion to the love of instruction will be the acquisition of knowledge. The love of instruction implies humility. It argues a sense of ignorance and need of information. It is a common thing for men to allow pride to cheat them of much valuable knowledge. That the knowledge of duty as well as of truth is here to be included may be inferred from the latter part of the verse. "Refusing reproof" is "brutish," as irrational, senseless, unworthy of a creature endowed with intellect; distinguished by reason from the beasts of the field, and distinguished from them too by his immorality. There may also be comprehended in the expression the absence of what every rational creature ought to have — spiritual discernment and taste; the destitution of all right sentiment and feeling in reference to God and Divine things. This is the character of him whom Paul denominates "the natural" or animal man, who "receiveth not the things of the Spirit of God." ( R. Wardlaw. ) Instruction implies discipline C. Bridges. Instruction, as the contrast teaches, chiefly implies discipline — that most needful course for acquiring spiritual knowledge. The submission of the will is the only road to Christian attainment. The irritable pride that hates reproof, as if it were an affront to be told of our faults, argues not only want of grace but also want of understanding. ( C. Bridges. ) Reproof T. Binney. The knowledge and the wisdom which this book recommends is a practical and devout thing, having for its foundation the fear of God, and then obedience will come out as the result. If a man loves the end he will love that which leads to the end. Reproof is instruction under another form. It is instruction with an unpleasant face; but not the less necessary and salutary. Some men can hardly be managed in any other way than by just having the rein kept tight upon them. The Bible never permits us to lose sight of our immediate connection with God. The world and human society is not a mere machine. It is a great thing to get the idea of law, and that law is working out its results; but it is a greater thing to get before the mind the idea of the personal superintendence of the Lawgiver. Under His superintendence "virtue will be its own reward," and vice and wickedness will bring their own condemnation and punishment. The good or benevolent man does not think about the results to himself and his actions towards others; he does the thing out of those impulses, those Divine and holy instincts, which inhabit that religious nature of his: and God has His eyes upon the good, and the result is the favour of God comes upon him and overshadows him. A man may get on by wickedness for a while wonderfully; but in general the triumph of the wicked is short. When he seems to be established he is always in fear. ( T. Binney. ) Hating reproof A story is told of a Scotch minister, who, for a month or two after his appointment to a country parish, used to treat his hearers to sermons of a very flowery description. Finding, however, that continual preaching of this kind is fruitful of little benefit, he changed his style to something less catching but more practical, and also, with the view of adding weight to his exhortations, inaugurated the "schedule system" of making collections. On one occasion a young lady collector called on an erstwhile benevolent old spinster belonging to the congregation, and began the attack with the insinuating schedule; but no sooner was her mission comprehended than the countenance of the spinster hardened. "Na, na!" she exclaimed. "Wha wud gie a ha'penny to yon man? I likit um weel eneuch when he used to tell us aboot the works o' nature, an' the bonnie flo'ers, an' a' that; but when he begoon to speak till us like yon aboot oor fau'ts, I couldna dae wi' um." Reproof in preaching W. E. Gladstone. One thing I have against the clergy, both of the country and in the town; I think they are not severe enough on their congregations. They do not sufficiently lay upon the souls and consciences of their hearers their moral obligations, and probe their hearts and bring up their whole lives and action to the bar of conscience. The class of sermons which I think are most needed are of the class which offended Lord Melbourne long ago. Lord Melbourne was seen one day coming from a church in the country in a mighty fume. Finding a friend, he exclaimed, "It's too bad! I have always been a supporter of the Church, and I have always upheld the clergy. But it is really too bad to have to listen to a sermon like that we have had this morning. Why, the preacher actually insisted upon applying religion to a man's private life!" But this is the kind of preaching which I like best, the kind of preaching which men need most; but it is also the kind which they get the least. ( W. E. Gladstone. ) A good man obtaineth favour of the Lord. Proverbs 12:2 The blessing of the righteous and misery of the wicked A. F. Foster. There is s marked difference between the righteous and the wicked both in their characteristics and in their condition. I. THE TEACHING OF THE PASSAGE REGARDING THE BLESSING OF THE RIGHTEOUS. 1. The righteous has the favour of the Lord (ver. 2). In the Divine favour is the guarantee of all good. 2. The righteous is firmly fixed (ver. 3). 3. He is wiser in his speech (ver. 6). 4. His blessings are continued to his children (ver. 71. 5. He wins the confidence of his fellow-men. In spiritual privileges, at least, the good man gains advantages of inestimable worth. Some of the advantages of the righteous man are specified. Because he is industrious, he — (1) Shall have plenty of bread. (2) His labour shall not be without results. (3) He shall somehow come out of trouble triumphant. (4) He shall be satisfied with good (vers. 11-14).The longings of the child of God are so controlled and directed that in time they are fully met. They keep themselves within the channels of the Divine will, and so are never stranded and wrecked by their self-will. II. THE PASSAGE PICTURES THE MISERY OF THE WICKED. This consists, first of all, in the disapproval of God; then in the disapproval of his fellow-men. By their misdeeds the wicked forfeit the esteem of the public, and this is a blow they find hard to bear. A wrong course of conduct is also sure to ensnare one in difficulties. Each sin is a misstep which brings one into new entanglements. One lie necessitates another to bolster it. The immediate results of sin may not be seen to be evil. But the end is sure to come. Sin persisted in brings ruin. The end of unrepented wrong is sure. The law of moral turpitude cannot be broken. III. THE CHARACTERISTICS OF BOTH THESE CLASSES. The wicked are marked by a dislike for reproof. Their very sinfulness is an indication that they are void of understanding. They are self-conceited. An indifference to the opinions of others, a certain self-assurance, an unwillingness to learn, these are some of the characteristics of the wicked. Another almost certain indication of wrong-doing is the keeping of bad company. The wrong-doer "followeth after vain persons." He naturally seeks those of his own kind. His conduct is all in the line of injury to others. Selfishness has in it the seeds of cruelty. Self is steadily seeking its own gratification, and does not stop at any injury to others who chance to stand in its way. The characteristics of the righteous are — 1. He loveth knowledge. He is honestly seeking to find out what it is best to do. Hence he gladly welcomes correction. He does not shrink from reproof. 2. His thoughts are just. He desires to treat all rightly and to give every man his just dues. His thoughts even are under control in this matter. Not only does he not do others wrong, but he has no wish to; nor even does the thought of evil rise up in his mind. ( A. F. Foster. ) The man of wisdom D. J. Burrell. I. THE RELATION OF THE MAN OF WISDOM TO GOD. He is in favour with God, whereas the man of unwisdom is condemned of God (ver. 2). The ethics of Proverbs is most deeply religious. All moral obligations derive from the Creator, and the foundation of wisdom is over and over again stated to be in the fear of the Lord. Many a moral teacher fails because he tries to induce men to act right without first setting their hearts right. II. THE TRAITS OF CHARACTER BELONGING TO THE WISE MAN ARE SET FORTH PARTIALLY HERE. 1. He is truthful. 2. He is receptive. 3. He has good practical judgment. 4. He is industrious. 5. He is kind-hearted. III. THE WISE MAN IN HIS RELATIONS WITH OTHER MEN IS HERE SET FORTH. 1. He has honour from others. That man only has true honour whose name is honestly revered. Such reverence comes only to that nobility of character whose spring is in that heart-wisdom which consists in the fear of the Lord. 2. Such a character brings honour to others. 3. Such a man is safe from embroilments with others. A man without principle is always getting into troubles from which the righteous escape. IV. THE RESULTS TO HIMSELF OF THE WISDOM OF THE GOOD MAN. 1. The wise man has a return for his devotion to that which is good. Satisfaction is dealt out to him. 2. In this passage the character of the result is described. 3. Stability is specially noted as one of the rewards of the good. ( D. J. Burrell. ) The good man J. Parker, D. D. By a good man we are to understand a benevolent man; that is, a man who always wills happiness to others and carries forward his benevolence into the active form of beneficence. The good man is not an intellectual fop, or a moral phenomenon, but is well disciplined, thoroughly chastened, adjusted in all his faculties, and sometimes concealing exceptional excellences under a general average of fine nature; that is to say, instead of living in his eccentricities and making a reputation out of his occasional excellences he brings down these mountains and irregularities and smooths them so as to consolidate a general average of true worth. Whoever does good is an ally of God; he is in immediate co-operation with Him. ( J. Parker, D. D. ) A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones Proverbs 12:4 False affection E. Monro. Delilah's character, though but briefly drawn, is not without terrible significance. In her we see a violation of the ties of life and properly-poised affection which makes us start; and yet by many among us this fault is committed and scarcely considered to be a fault. We hardly know a case of more affecting and heartless treachery than that of Delilah. Under the guise of love and in the apparently trusting confidence of affection a man is induced to tell a secret. There is a mixture of treachery, hypocrisy, cruelty, and perseverance about the whole which is remarkable. Yet is the case so uncommon after all? Delilah's conduct has few parallels in Scripture. It is a fearful contradiction — treachery and hypocrisy stand among its foremost features; conspiring with others, and those cruel and vindictive foes, against one who trusted her, is a strong aggravation of the evil. It would be scarcely worth while to dwell on a character like Delilah's were it not that it bears on a certain condition of things among ourselves which we continually have brought under notice, especially among our poor — the determination to defend and protect at all hazards, through evil report and good report, the husband and near relative from the mere fact of his close relationship. It is often difficult to know how to treat persons whose prominent features are so beautiful and attractive, when the deeper lines of the character may perplex us by an indifference to truth, the glory of God and the zeal needful for His service, which deviation from such a line of uncompromising affection and defence necessitates. Illustrate the devotion of a woman who has a drunken husband, of a woman who has been wronged, or whose husband is a criminal. These are cases of heroism. What is the history of these feelings, these sad perversions of rectitude, and what are the remedies which we may apply to them? What is the object of these intense natural affections? Are they intended to blind the eyes to the faults of those we love? No. And yet the moral sense of mankind condemns Delilah, and honours these other women. They may be partially in error; no doubt they are, but the question is, Which tendency is right? The very object of strong natural affections is to give a tendency or prejudice which may, to a certain degree, supersede the mere dictum of justice. We are too weak, too frail, to endure the latter only. If we cannot stand at God's tribunal neither can we endure man's ignorant and partial judgment, when there is no counter impulse given by some other prejudicing principle. I say it with reverence; the justice of God is tempered by the love of the Incarnation, and the stern decree of bare judgment is toned down or reversed by the examination of motives and impulses, circumstances and temptations, which He alone can do who "knoweth our frame and remembereth that we are dust." The office of natural affection in us gives a strong impulse in favour of, not adverse to, the dependent. And when justice decides that the extenuating circumstance is not enough to acquit, it forces itself on the forlorn and forsaken, goes out of court with the condemned criminal, sits by his side in mournful attitude in the cell, sings sweet words of sympathy through the dreary hours of punishment, "weeps with him who weeps," and makes his sorrows its own. We can so little trust the keen eye of the most impartial justice. We need to see with some other eye. None looks so deeply as that of affection. It lets nothing escape which can defend, justify, save. Its object and aim — its interest is to defend from false blame; to detect palliating circumstances; to discover motives which may extenuate. And do we not need that protective power? Are any of us sufficiently fair judges of one another to allow of our demanding a state of society without the protecting influence of this strong and mighty advocate? Evidently we should value, not despise, the existence and exercise of natural affections. And more than this, they are to be brought into practical account. We should in every way encourage those who are pursuing that line of self-devotion and unselfish affection by showing them how beautiful we esteem their conduct, and how well it may be the stepping-stone to higher self-sacrifice to Him who yearns for their heart's devotion. ( E. Monro. ) The queen of the household Homilist. Here a virtuous woman is spoken of, and a virtuous woman is a true woman, chaste, prudent, modest, loving, faithful, patient in suffering, and brave in duty, keeping within the orbit of her sex, and lighting it with all the graces of womanhood. The language of the text implies two things. I. THAT SHE EXERCISES A CONTROL OVER HER HUSBAND. A "crown" is the insignia of rule. A virtuous woman rules by the power of her love and the graces of her life. Beauty, tenderness, love, purity, are the imperial forces of life, and these woman wields. II. THAT SHE CONFERS A DIGNITY UPON HIM. A crown is a dignity. 1. Her excellence justifies his choice. 2. Her management enriches his exchequer. 3. Her influence exalts his character. Her gentle spirit and manners smooth the roughnesses of his character, refine his tastes, elevate his aims, and round the angles of his life. ( Homilist. ) A husband's crown R. F. Horton, D. D. Woman's place is important. God has made it so, and made her fit for filling it. Woman became the completion of man's capacity and title — she became his crown. Let woman be content with the place that God has given her. The adaptation of the feminine character to be the companion and complement of man is one of the best defined examples of that designing wisdom which pervades creation. When the relations of the sexes move in fittings of truth and love, the working of the complicated machinery of life is a wonder to an observing man, and a glory to the Creator God. ( R. F. Horton, D. D. ) Virtuous woman J. Parker, D.D. The moral element is not excluded from this term "virtuous," but it is latent and assumed rather than active and pronounced. It must be understood that the moral element is indeed essential; yet that does not impair the true etymology of the term. By "virtuous" we are to understand a woman of power — so to say, a virile woman; a woman of great capacity and faculty, of penetrating sagacity, and of ability to manage household and other affairs. She is a high-minded woman, giving the very best help to her husband in all the difficulties of life, crowning him with grace and with light, such a woman as he can trust in perplexity and exigency of every kind. She will not be less an intellectual woman or a woman of strong mind because she is morally pure, spiritually sympathetic, and religiously tender. She will not be less a philosopher because she is a true child of God. ( J. Parker, D.D. ) A good wife a crown to her husband A remarkable instance of helpfulness in a wife is presented in the case of Huber, the Geneva naturalist. Huber was blind from his seventeenth year, and yet he found means to study and master a branch of natural history demanding the closest observation and the keenest eyesight. It was through the eyes of his wife that his mind worked as if they had been his own. She encouraged her husband's studies as a means of alleviating his privation, which at length he came to forget; and his life was as prolonged and happy as is usual with most naturalists. He even declared that he should be miserable were he to regain his eyesight. "I should not know," he said, "to what extent a person in my situation could be beloved; besides, to me my wife is always young, fresh, and pretty, which is no light matter." Huber's great work on "Bees" is still regarded as a masterpiece, embodying a vast amount of original observation on their habits and natural history. Indeed, his descriptions read rather like the work of a singularly keen-sighted man than of one who had been entirely blind for twenty-five years at the time at which he wrote them. The married life of Faraday furnishes another example. In his wife he found, at the same time, a true help-mate and soul-mate. She supported, cheered, and strengthened him on his way through life, giving him "the clear contentment of a heart at ease." In his diary he speaks of his marriage as "a source of honour and happiness far exceeding all the rest." After twenty-eight years' experience, he spoke of it as "an event which, more than any other, had contributed to his earthly happiness and healthy state of mind The union (he said) has in no wise changed, except only in the depth and strength of its character." And for six-and-forty years did the union continue unbroken; the love of the old man remaining as fresh, as earnest, as heart-whole, as in the days of his impetuous youth. The thoughts of the righteous are right: but the counsels of the wicked are deceit. Proverbs 12:5 On right thoughts Essex Remembrancer. (see also Proverbs 23:7 ): — We are in reality what we are in our hearts, and not what we may be only in appearance. There may be a fair show, while many bad things prevail within. The Bible, therefore, teaches a religion for the heart, and it is alike suitable and necessary for every heart. We are required to keep our hearts with all diligence, but no one can be kept right who is not first set right. If a person is as he thinketh in his heart, his very salvation must depend much upon his thoughts. A due management of these must have a bearing upon everything else. I. SOME REMARKS ON HUMAN THOUGHTS. What an inconceivable number of these are continually rising up in all minds! Then what a mind His must be who knoweth all these thoughts! Our thoughts are weighed and judged by Him who searcheth all hearts. Thoughts pertain to moral agents, and partake of the moral qualities of the mind that breeds them. Self-scrutiny and self-knowledge are therefore important duties. Good thoughts are such as God approves according to His Word, and they are productive of good deeds. Evil thoughts are sinful in His sight, polluting to the soul, and productive of transgressions. Human thoughts differ much in their origin and cause, and this not only in different minds, but also in the same mind. There are suggested thoughts, such as are communicated by some outward agency. There are also voluntary thoughts, such as are deliberately pursued and cherished. And there are involuntary thoughts, such as seem to come and go at random. Some are momentary, others are more permanent; others, again, grow into settled designs, full determinations of the will. Evil minds ought to be under right government and control, so as to furnish prompt restraint and influence to its numerous and various thoughts. II. THE ASSERTION CONCERNING THE THOUGHTS OF THE RIGHTEOUS. Consider what it does not mean. All the thoughts of the righteous are not perfect and true. And it is only thoughts that are properly the righteous man's own for which he is responsible. The text expresses what is the true and proper influence of religion upon the mind that receives it. That influence is of the right kind. Hence the great importance of being brought under the regenerating work of the Holy Spirit, since it is precisely this which rectifies the mind. 1. True religion hath a prevailing influence upon the thoughts concerning God. Righteous men's thoughts of God are reverential and devout. 2. True religion hath a prevailing influence upon the thoughts of the righteous concerning themselves. Their thoughts awaken them to a sense of their high destiny, quicken them in the path of duty, make them watchful against temptation, and lead to prayer and communion with God. Because the prevailing bias of the unrighteous is wrong, they disregard these things. Each one should therefore inquire, What is the character and tenor of my thoughts? ( Essex Remembrancer. ) The righteous and the wicked contrasted D. Thomas, D.D. I. IN THEIR THOUGHTS. Thoughts are the factors of character, and the primal forces of history. By thought man builds up his own world. The righteous man is righteous in heart: therefore his thoughts will be right. The heart is the spring of the intellect. The thoughts of the wicked are false. He lives in an illusory world. II. IN THEIR SPEECH. Words are the incarnations, the vehicles, and the weapons of thought. The words of the wicked are mischievous. The words of the righteous are beneficent. III. IN THEIR STANDING. "The wicked are overthrown and are not, but the house of the righteous shall stand." The wicked are insecure. The righteous are safe. IV. IN THEIR REPUTATION. The good commands the respect of society. The consciences of the worst men are bound to reverence the right. The evil awakes the contempt of society. Servility and hypocrisy may bow the knee and uncover the head before the wicked man in affluence and power, but deep in the heart there is contempt. ( D. Thomas, D.D. ) The righteous man and right R. Wardlaw. The verse has been rendered, "The policy of the just is honesty; the wisdom of the wicked is cunning." This rendering marks more strikingly the intended distinction. The righteous man, in all his thoughts, keeps by what is right. He deals in rectitude, as opposed to deceit; and from his actions you may know his thoughts. The wicked man thinks one way and acts another. ( R. Wardlaw. ) The thoughts of the righteous J Pulsford. As odorous flowers give out their fragrance so that we may inhale it, so the thoughts and affections of our spiritual nature go forth to be inbreathed again by other souls. On this ground, Jesus taught that when the Holy Spirit dwells in man, streams of holy influence flow forth from that man's spirit. If a frail flower breathes sweetness into the general air, how much more a holy man? If a cesspool emits a pestiferous influence, how much more a bad man? ( J Pulsford. ) The difference between the thoughts of the righteous and J. Pulsford the wicked : — There is a difference between good thoughts that ascend from the frame of our hearts and those that are injected from without. For instance, a gracious man's holy thoughts ascend from the spiritual frame that is within his soul; but now a wicked man may have holy thoughts cast into him as a flash of lightning in the night, which doth not make a day; neither doth the injection of some holy thoughts argue the frame of his heart spiritual and holy. When he hath been hearing a warm sermon, then he thinks with himself, heaven deserves his choice, and eager pursuits; this is but from without, and therefore doth not argue that he is spiritual. ( J. Pulsford ) The thoughts of the righteous are right J. Pulsford. Take a river — let it be dammed and stopped up, yet, if the course of it be natural, if the vent and stream of it be to go downward, at length it will overbear, and ride triumphantly over: or let water that is sweet be made brackish by the coming in of the salt water; yet, if it naturally be sweet, at the length it will work it out. So it is with every man; look what the constant stream of his disposition is, look what the frame of it is; if it is grace, that which is now natural and inward to a man, though it may be dammed up, and stopped in such a: course for a while, yet it will break through all at the last; and though there be some brackish and some sinful dispositions that may break in upon a man, yet by the grace of God he will wear them out, because his natural disposition, the frame: of his heart, runs another way. ( J. Pulsford. ) But the house of the righteous shall stand. Proverbs 12:7 Virtuous kindred J. G. Robberds. I. In the first place, the CIRCUMSTANCE OF BELONGING TO THE HOUSE OF THE RIGHTEOUS, IS A GREAT SECURITY THAT THE EARLY PRINCIPLES WHICH SO COMMONLY DECIDE THE CHARACTER OF THE MAN, HAVE BEEN THE SUBJECTS OF A JUDICIOUS AND ANXIOUS ATTENTION. The child of such a house cannot have been left to collect from the chance companions of after-life those important truths upon the knowledge of which so much depends. II. It is a second advantage belonging to the house of the righteous THAT THE COMPANIONS AND EXAMPLES FURNISHED BY IT ARE LIKELY TO HAVE A POWERFUL INFLUENCE IN DEEPENING EVERY GOOD IMPRESSION, and recommending every valuable lesson received in it. III. It is another privilege belonging to an early education in the house of the righteous THAT VIRTUE IS THERE SEEN FROM THE FIRST IN ITS OWN LOVELY FORM, AND ITS INFLUENCE FELT TO BE FULL OF CALM AND LASTING ENJOYMENT. IV. Another of these advantages is THE ADDITIONAL MOTIVE FELT IN SUCH A CONNECTION TO RESPECTABLE CONDUCT — to conduct which may recommend us to the continued regard of the numerous and friendly witnesses who, with anxious interest, are watching our progress. ( J. G. Robberds. ) A man shall be commended according to his wisdom. Proverbs 12:8 Appreciation better than praise Alliance News. There are persons in this world — and the pity is that there are not more of them — who care less for praise than for appreciation. They have an ideal after which they are striving, but of which they consciously fall short, as every one who has a lofty ideal is sure to do. When that ideal is recognised by another, and they are praised or commended for something — let that something be important or not — in its direction, they are grateful, not for the praise, but for appreciation. An element of sympathy enters into that recognition, and they feel that they have something in common with the observer who admires what they admire, and praises what they think is most worthy of praise. ( Alliance News. ) He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. Proverbs 12:9 Domestic modesty and display Homilist. Vanity, or love of display, is one of the most contemptible and pernicious passions that can take possession of the human mind. Its roots are self-ignorance, its fruits are affectation and falsehood. The text refers to this in families, and when it takes possession of households it often destroys domestic comforts. I. THERE ARE DOMESTIC COMFORTS WITHOUT DISPLAY. In many an unpretending cottage there is more real domestic enjoyment than can be found in the most imposing mansions. II. THERE IS DOMESTIC DISPLAY WITHOUT COMFORTS. Many sacrifice comforts for appearances. They all but starve their domestics to feed their vanity. They must be grand though they lack bread. This love of appearance, this desire for show, is making sad havoc with the homes of old England. III. THE CONDITION OF THE FORMER IS PREFERABLE TO THAT OF THE LATTER. It is better to have comforts without show than show without comforts. 1. It is more rational. 2. It is more moral. 3. It is more satisfying. ( Homilist. ) Vain honouring of self Amid the changes of this world, I have seen a man who, having known better days, had been nursed by luxury, and reared in the lap of fulness, outlive his good-fortune, and sink down into the baseness and meanness of the deepest poverty — in such a case it seems to be with men as with plants. Naturalists find it much less easy to teach a mountain flower to accommodate itself to a low locality than to persuade one which by birth belongs to the valleys to live and thrive at a lofty elevation; so there seems nothing more difficult to men than to descend gracefully .... And thus I have seen such an one as I have described, when he had lost his wealth, retain his vanity, continuing proud in spirit when he had become poor in circumstances. ( T. Guthrie , D. D. ) A righteous man regardeth the life of his beast. Proverbs 12:10 The sin of cruelty to animals John Forbes. First remove some prejudices against dealing with this subject. 1. This is a trifling subject, which is unworthy of being made a matter of grave and deliberate consideration. But if this subject constitute a matter of moral and religious obligation at all, it is not to be thrust out of view because it is not of the most universal and commanding importance. It belongs to the great duty of mercy, and pertains to the exercise of dominion, one of the high and peculiar distinctions belonging to human nature. 2. The outcry against cruelty to animals is a mere piece of sentimentalism or affectation, and that what is so called is little if at all felt by the creatures that are pitied. But many of the animals exceed ourselves in their susceptibility of impressions, having acuter powers of hearing, a more enlarged and distinct vision and a keener smell. There is a difference between a tyrannic exercise of power and a mild and gracious management of the lower creatures. What shall we say of acts of gratuitous cruelty, of unmitigated tyranny, and of unrighteous injury? 3. It is urged that this subject cannot be treated from the pulpit with the hope of much good. It

12:1 Those who have grace, will delight in the instructions given them. Those that stifle their convictions, are like brutes. 2. The man who covers selfish and vicious designs under a profession of religion or friendship, will be condemned. 3. Though men may advance themselves by sinful arts, they cannot settle and secure themselves. But those who by faith are rooted in Christ, are firmly fixed. 4. A wife who is pious, prudent, and looks well to the ways of her household, who makes conscience of her duty, and can bear crosses; such a one is an honour and comfort to her husband. She that is the reverse of this, preys upon him, and consumes him. 5. Thoughts are not free; they are under the Divine knowledge, therefore under the Divine command. It is a man's shame to act with deceit, with trick and design. 6. Wicked people speak mischief to their neighbours. A man may sometimes do a good work with one good word. 7. God's blessing is often continued to the families of godly men, while the wicked are overthrown. 8. The apostles showed wisdom by glorying in shame for the name of Christ. 9. He that lives in a humble state, who has no one to wait upon him, but gets bread by his own labour, is happier than he that glories in high birth or gay attire, and wants necessaries. 12:10. A godly man would not put even an animal to needless pain. But the wicked often speak of others as well used, when they would not endure like treatment for a single day. 11. It is men's wisdom to mind their business, and follow an honest calling. But it is folly to neglect business; and the grace of God teaches men to disdain nothing but sin. 12. When the ungodly see others prosper by sin, they wish they could act in the same way. But the root of Divine grace, in the heart of the righteous, produces other desires and purposes. 13. Many a man has paid dear in this world for the transgression of his lips. 12:14. When men use their tongues aright, to teach and comfort others, they enjoy acceptance through Christ Jesus; and the testimony of their conscience, that they in some measure answer the end of their being. 15. A fool, in the sense of Scripture, means a wicked man, one who acts contrary to the wisdom that is from above. His rule is, to do what is right in his own eyes. 12:16. A foolish man is soon angry, and is hasty in expressing it; he is ever in trouble and running into mischief. It is kindness to ourselves to make light of injuries and affronts, instead of making the worst of them. 17. It is good for all to dread and detest the sin of lying, and to be governed by honesty. 18. Whisperings and evil surmises, like a sword, separate those that have been dear to each other. The tongue of the wise is health, making all whole. 19. If truth be spoken, it will hold good; whoever may be disobliged, still it will keep its ground. 20. Deceit and falsehood bring terrors and perplexities. But those who consult the peace and happiness of others have joy in their own minds. 21. If men are sincerely righteous, the righteous God has engaged that no evil shall happen to them. But they that delight in mischief shall have enough of it. 22. Make conscience of truth, not only in words, but in actions. 23. Foolish men proclaim to all the folly and emptiness of their minds. 24. Those who will not take pains in an honest calling, living by tricks and dishonesty, are paltry and beggarly. 25. Care, fear, and sorrow, upon the spirits, deprive men of vigour in what is to be done, or courage in what is to be borne. A good word from God, applied by faith, makes the heart glad. 26. The righteous is abundant; though not in this world's goods, yet in the graces and comforts of the Spirit, which are the true riches. Evil men vainly flatter themselves that their ways are not wrong. 27. The slothful man makes no good use of the advantages Providence puts in his way, and has no comfort in them. The substance of a diligent man, though not great, does good to him and his family. He sees that God gives it to him in answer to prayer. 28. The way of religion is a straight, plain way; it is the way of righteousness. There is not only life at the end, but life in the way; all true comfort.