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FROM THE
FOUNTAIN OF WISDOM,
OR THE
BOOK OF PROVERBS
A R RANGED AND ILLUSTRATED.
T
: ;'BY WILLIAM M.:ENGLFS, D.D.
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION,
1845.


F) , ( 1 )
.HARVARD
UNIVERSITY
LIBRARY
MAR 5 1841
Entered according to the act of Congress, in the year 1845, by A.
W: MITCHELL, M.D., in the office of the Clerk of the District Court
for the Eastern District of Pennsylvania.
• Printed by
WM. S. MARTIEN.


PREFACE.
The Book of Proverbs is, for the most
part, a collection of independent sentences
or apophthegms, and not a connected trea-
tise. The author does not expatiate on
the subjects which engage his attention,
but in a sententious manner presents the '
results of his observation and reflection.
These condensed sentences evince a pro-
found knowledge of human nature, and,
as constituting a portion of its history,
are admirably adapted to all times and
places. The arrangement of them under
separate divisions has been suggested by
the circumstance, that the same subject is
presented, with some difference of aspect
or bearing, in more than one proverb. It
is not presumed that the classification is
complete, or that it embraces every part
of the text; but as it is, it affords a very
desirable variety of subjects, which, in this





FOUNTAIN OF WISDOM.
INTRODUCTORY.
When Solomon succeeded to the regal honours of
his father David, God submitted to him the choice of
a gift, with which he should be endowed on his
accession. “Ask,” said the Lord, “what I shall
give thee.” The youthful monarch, with singular
sagacity, instead of asking for long life, princely
wealth, or great military renown, selected as the
highest gift, “ an understanding heart.” His choice
pleased the Lord, and his petition was answered;
“and God gave Solomon wisdom and understanding,
exceeding much, and largeness of heart; and Solo-
mon's wisdom excelled the wisdom of all the children
of the east country, and all the wisdom of Egypt, for
he was wiser than all men, and his fame was in all
nations round about.” Thus excellently endued, he
was qualified to become the instructer of others. A
part of his wisdom is sententiously expressed in the
Book of Proverbs, and it has lost none of its value by
transmission. The aged may be made wiser by
studying its maxims, and youth may derive from it
the most salutary rules, for the establishment of their
principles, and the government of their conduct.
We have selected and arranged under particular
heads, some of the sage instructions of this incom
parable teacher, in hope that those who taste the


10
FOUNTAIN OF WISDOM.
stream, may be induced to go with greater relish to
the fountain, from which it is derived.
The WISDOM of which Solomon so frequently
speaks, is that which is from above. Summarily, it
is the knowledge and practice of the will of God as
revealed to us in his word; and the most sagacious
and learned can attain it only in an imperfect degree,
unless they have received spiritual illumination from
heaven. He may have the reputation of being a
wise man who conducts his worldly affairs with dis-
cretion; but the religion of the gospel is the only true
wisdom, as it supplies the best principles of action,
and the most correct rules of life; as it teaches us
how to live and how to die; how to attain happiness
here, and immortality beyond the grave. It should
ever be remembered that the instructions of Solomon
derive great additional value, when received through
the medium of the gospel. The latter furnishes the
motives and requisite ability for reducing to practice
those rules of conduct, which, however they may
commend themselves to the understanding, will, with-
out such aid, be comparatively inoperative on the
heart. It is in this view, that the proverbs of the wise
man instruct us “to know wisdom and instruction,
to perceive the words of understanding; to receive
the instruction of wisdom, justice, and judgment, and
equity; to give subtlety to the simple, to the young
man, knowledge and discretion.”
The man thus enlightened, is the “ wise man who
will hear and will increase in learning; and the man
of understanding who shall attain unto wise coun-
sels." Let the reader of this little book, in order to
derive from it the greatest advantage, accompany it
with the earnest prayer to God for “ a wise and under-
standing heart.”


FOUNTAIN OF WISDOM.
When the infinitely wise God condescends to teach
through the lips of inspired men, there should be, on
our part, a disposition to sit at his feet and learn.
However responsibility may be diminished by una-
voidable ignorance, that is not the predicament of
those who possess abundant and well adapted means
of instruction. The revealed will of God is unfolded
before us, and its teachings are illustrated by his pro-
vidence, and enforced by the operations of his Spirit
on the heart.
This is beautifully described by Solomon.
Doth not wisdom cry? and un- , nothing froward or perverse in
derstanding put forth her voice? | them.
She standeth in the top of high They are all plain to him that
places, by the way in the places understandeth, and right to them
of the paths.
that find knowledge.
She crieth at the gates, at the Receive my instruction, and
entry of the city, at the coming not silver, and knowledge rather
in at the doors.
than choice gold.
Unto you, O men, I call; and Wisdom crieth without; she
my voice is to the sons of man. uttereth her voice in the streets :
Oye simple, understand wis.' She crieth in the chief place of
dom: and, ye fools, be ye of an concourse, in the openings of the
understanding heart.
gates: in the city she uttereth
Hear; for I will speak of her words, saying,
ing of my lips shall be right ye love simplicity? and the scorn.
things.
ers delight in their scorning, and
For my mouth shall speak truth; fools hate knowledge ?
tion to my lips.
hold, I will pour out my Spirit
All the words of my mouth unto you, I will make known my
are in righteousness; there is words unto you.
Wisdom lifts up her voice in public places, that she
may be heard by the simple and uninstructed, and
proposes to impart a knowledge of divine things more
precious than silver and choice gold. This proffer is
accompanied by a promise to the docile, of superna-
tural aid from the Spirit of the Lord.
Divine goodness has provided a peculiar means of
instruction, which may be compared to wisdom cry-


12
FOUNTAIN OF WISDOM.
ing 6 at the gates, at the entry of the city, at the com-
ing in at the doors.” The ministers of the gospel are
a class of men consecrated to the work of public in-
struction, who are required to go into the highways
and public places to communicate to the people sav-
ing knowledge; “to reprove, rebuke, and exhort with
all long suffering and doctrine,” “that the simple ones
may no longer love their simplicity, nor scorners de-
light in scorning, nor fools hate knowledge.” Blessed
are they who receive the heavenly lesson with a teach-
able temper, for upon them shall the Spirit be poured
as a “spirit of wisdom and a sound mind.”
On the other hand, it is not a mere matter of indif-
ference that men reject the counsel of the Lord. As
they sow, so must they expect to reap. The kind
invitation of God being declined, and his proposal
rejected, his favour shall be withdrawn, and his be-
nignant face be clouded with wrath. No audience
shall be given to the agonized prayer of the sinner
when reduced to extremity, but the most appalling
calamities shall thicken round his path. This result,
to the incorrigible, is delineated in the following start-
ling language of the wise man.
Because I have called, and ye. For that they hated knowledge,
refused; I have stretched out my and did not choose the fear of the
hand, and no man regarded; Lord:
But ye have set at nought all! They would none of my coun.
my counsel, and would none of sel: they despised all my re-
my reproof:
proof.
'I also will laugh at your cala- Therefore shall they eat of the
mity; I will mock when your fear fruit of their own way, and be
cometh;
filled with their own devices.
When your fear cometh as deso. For the turning away of the
lation, and your destruction com-simple shall slay them, and the
eth as a whirlwind; when distress prosperity of fools shall destroy
and anguish cometh upon you. them.
Then shall they call upon me, ! But whoso hearkeneth unto me
but I will not answer; they shall shall dwell safely, and shall be
seek me early, but they shall not quiet from fear of evil.
find me:


FOUNTAIN OF WISDOM.
15
sweetly it tranquillizes the mind that reposes in God!
Enemies cannot wrest it from us, nor dangers affright
its possessor. Grace enables us to say, “whether I
live, I live unto the Lord, or whether I die, I die unto
the Lord, so that whether living or dying, I am the
Lord's.” He that has this heavenly wisdom and uni-
formly obeys its dictates, shall find “its ways plea-
santness, and all its paths peace.”
Having premised these things in relation to the
great principle of heavenly wisdom, we will follow
the wise man in his exemplifications of it in practical
life, that we may not only hear, but learn to do the
will of God.


16
FOUNTAIN OF WISDOM.
THE FEAR OF GOD.
The fear of the Lord is the struction of wisdom; and before
beginning of wisdom: and the honour is humility.
knowledge of the holy is under. The fear of the Lord is the
standing.
beginning of knowledge: but
In the fear of the Lord is strong fools despise wisdom and instruc-
confidence, and his children have tion.
a place of refuge.
The fear of the Lord is a foun.
The fear of the Lord prolongeth tain of life, to depart from the
days: but the years of the wick- snares of death.
ed shall be shortened.
1 The fear of the Lord tendeth to
The fear of the Lord is to hate life: and he that hath it shall
evil: pride, and arrigancy, and abide satisfied; he shall not be
the evil way, and the froward visited with evil,
mouth, do I hate.
By the fear of the Lord men
The fear of the Lord is the in. I depart from evil.
We distinguish between a reverential and a slavish
fear of God; the one, awakened by a profound
sense of his majesty; the other, by an apprehension
of his inflexible justice. The one, consisting with ad-
miration and love; the other, associated with distrust
and hatred. The reverential fear of the Christian does
not repel him from God, but powerfully induces him
to renounce every feeling and act, which would op-
pose the divine purity or provoke the divine displea-
sure. That which is slavish, on the contrary, has no
influence in purifying the heart, although by its pre-
sence, it mars the enjoyment of the pleasures of sin.
Our first and best knowledge commences in a reve-
rential fear of God, which operates as a restraint upon
our lusts, and incites us to a fulfilment of the duties,
resulting from our moral relations to God. He that
thus fears will hate sin and love holiness; and thus it


FOUNTAIN OF WISDOM.
17
becomes a “fountain of life," a source of spiritual
blessings, and “prolongeth days,” by inducing the
avoidance of those sins, which are so inimical to the
temporal, as well as the eternal well-being of man, as to
make it true of the wicked, who practise them, that
they do not “live out half their days.”
My soul, the God to whom thou art accountable is
a great God, holy, just, omniscient and almighty! Sin
is the object of his abhorrence, and shall not go un-
punished. Stand in awe of him and sin not. Study
his will, obey his commandments, and this will be thy
best security against the fate of those who while they
fear God as a judge, and hate his perfections, still
cling to their sins and perish in their folly.


FOUNTAIN OF WISDOM.
19
might have resulted in their eternal salvation! To
them, of a truth, the fear of man has been a snare,
from which their soul will in vain struggle to escape.
The criminality of this fear of man consists in the
distrust of the Divine care and goodness which it
implies. Our heavenly Father never places us in a
situation in which the renunciation of principle be-
comes imperative. The evil apprehended is often
more imaginary than real, and with the temptation
there is a way of escape that we may be able to bear
it. Even in the most difficult and trying cases, the
Divine promise, of strength sufficient for our day, is
an ample support.
My soul, cast off the fear of man which bringeth a
snare, and put thy trust in the Lord that thou mayest
be safe. Regard no temporal advantage, not even
life itself, as an equivalent for the loss of the Divine
favour. Remember that what may be gained by
proving unfaithful to God and his truth, will be tran-
sient and unsatisfying, whilst in the sacrifice of a
good conscience, thou mayest expect future remorse
and eternal self-accusation.


FOUNTAIN OF WISDOM.
DIVINE GOVERNMENT.
COUNSEL is mine, and sound | how can a man then understand
wisdom: I am understanding ; | his own way?
I have strength.
The Lord hath made all things
By me kings reign, and princes for himself: yea, even the wick-
decree justice.
ed for the day of evil.
By me princes rule, and nobles, A man's heart deviseth his
even all the judges of the earth. way: but the Lord directeth his
The eyes of the Lord are in steps.
every place, beholding the evil Many seek the ruler's favour;
and the good.
| but every man's judgment cometh
Man's goings are of the Lord; 1 from the Lord.
THERE is one Lord and Supreme Governor of the
universe. By his almighty word the world was crea-
ted, and to his continued care it is indebted for its
preservation. His providence or government extends
to objects and events the most minute, as well as to
concerns the most grand and magnificent. It is he
who imparts motion to the orbs of heaven, and the
light dust which floats in the air; by him alike, the
destiny of empires and the fate of a sparrow are deci-
ded. His providence rules over all.
Human governments are subordinate and subsidi-
ary, while the great pervading Spirit which directs
and controls all human affairs, is God. Mysterious
and incomprehensible as many things may be, both
in the history of the Church and the world, yet of
this we may be assured, that nothing happeneth by
chance; but every thing is in accordance with a supe-
rior and controlling agency, developing and perfecting
the plans of the great Creator and Governor of the


FOUNTAIN OF WISDOM.
23
CIVIL GOVERNMENT.
The king that faithfully judg- praise the wicked: but such as
eth the poor, his throne shall be keep the law contend with them.
established for ever.
When righteous men do re-
The king by judgment estab-joice, there is great glory: but
lisheth the land: but he that re- when the wicked rise, a man is
ceiveth gifts overthroweth it. hidden.
The prince that wanteth under. When the wicked rise, men
standing is also a great oppressor: hide themselves : but when they
but he that hateth covetousness perish, the righteous increase.
shall prolong his days.
To have respect of persons is
It is an abomination to kings to not good: for, for a piece of bread,
commit wickedness: for the throne that man will transgress.
is established by righteousness. A wise king scattereth the
If a ruler hearken to lies, all his wicked, and bringeth the wheel
servants are wicked.
over them.
When the righteous are in au- It is not good to have respect
thority, the people rejoice: but of persons in judgment.
when the wicked beareth rule, the It is not good to accept the per-
people mourn.
son of the wicked, to overthrow
Where no counsel is, the people the righteous in judgment.
fall : but in the multitude of coun-| Righteousness exalteth a na-
sellors there is safety.
|tion, but sin is a reproach to any
They that forsake the law | people.
How much wisdom is compressed in these brief
sentences! Civil government is an ordinance of God,
and the duty of reverence and obedience to rulers is
explicitly taught in his word. It is a peculiar bless-
ing to live under that form of civil administration
which best secures the liberties and rights of the peo-
ple; and such a government, in a preeminent sense, is
that under which we live. Still it may be readily
conceived, that the general principles of a government
may be unexceptionable, and its administration prove
subversive of those rights. Not only under monarchi-
cal and despotic, but even republican governments,
those entrusted with the execution of the laws may
be corrupt and venal, and, by their partial or sordid
dispensation of justice, fail to extend protection to the
people. In these circumstances the people are made
to mourn. There is ground for apprehension that


24
FOUNTAIN OF WISDOM.
those who occupy the chief places of power, are, for
the most part, men of aspiring ambition or covetous
of gain; who are less solicitous for the welfare of
the community, than for their own aggrandizement.
They study the politics of party rather than the code
of morals; they are more intent on place, than on the
principles which confer dignity on official station.
How much more honourable for themselves and bene-
ficial to the community, if a pure sense of justice dic-
tated every official act, and their high aim was, to
66 rule in the fear of God.” If in the civil compact,
the people are required to render encouragement, sup-
port, and obedience to their rulers, they, in turn, have
a right to expect protection of property and person,
and security in their religious worship. A good go-
vernment will protect both classes of rights.
If a ruler be selfish and ignorant; if he be venal;
if, in judgment, he have respect to persons rather than
principles; if he be influenced by falsehood or flattery;
if he tolerate the wicked and suffer crime to go un-
punished; then it must be, as it always has been, even
before the days of Solomon, that the people will be
oppressed, and the prosperity of the nation retarded,
if, indeed, its existence be not endangered.
It is a high privilege, my soul, to have thy lot cast in
a land of gospel light and liberty, and “ to sit under
thine own vine and fig tree, there being none to make
afraid.” Religious liberty is an inestimable privilege,
and so is the right of worshipping God according to
the dictates of an enlightened conscience. To secure
and perpetuate such rights, let thy constant prayer to
God be, that the rulers of the land may be men after
“God's own heart,” who shall rule in righteousness,
and in full view of the account which they are to ren-
der to the Judge of all the world.


26
FOUNTAIN OF WISDOM.
knowledge can be acquired. In matters of human
science, no one can expect to become learned, but by
patient study; and the sphere of knowledge is to be
enlarged only by gradual accessions. It is equally
true, although in this case not so generally understood,
that a knowledge of spiritual things is not to be ac-
quired by intuition or inspiration, but by the blessing
of God as the reward of the diligent.
There must first be an humble and teachable dispo-
sition, and then a sedulous use of the means which the
providence of God has placed within our reach. The
intelligence of a Christian must bear some proportion
to his assiduity. He must “apply his heart,” hear
God, “ watching daily at his gates," “ love instruc-
tion,” « search the Scriptures,” and withal seek for
heavenly illumination, before he can attain to a just
self-acquaintance, extract the precious ore from the
inexhaustible mines of the written word, and acquire
that excellency of wisdom, which consists in the sav-
ing knowledge of the true God, and of Jesus Christ
whom he has sent.
Thus, my soul, thy Creator and Benefactor, instead
of leaving thee in impenetrable darkness and ruin, has
caused the true light to shine, by which thy pathway
to heaven may be clearly discerned. Sensible of thy
ignorance, and willing to be taught, apply thyself to
instruction, and with a docile spirit sit at the feet of
Jesus and learn from his lips. He can disperse the
clouds which overshadow thy understanding, remove
the film which obscures thy vision, and make thee
wise unto salvation. Listen to his gracious word,
attend on his ordinances, follow the dictates of his
and then shall thy path be like that of the just which
"shineth more and more unto the perfect day."


FOUNTAIN OF WISDOM.
29
RIGHTEOUSNESS.
He that followeth after right-1 In the way of righteousness is
eousness and mercy, findeth life, life; and in the pathway thereof
righteousness, and honour. T there is no death.
The highway of the upright is When a man's ways please the
to depart from evil: he that keep-Lord, he maketh even his enemies
eth his way preserveth his soul. I to be at peace with him.
Where there is no vision, the The labour of the righteous
people perish : but he that keepeth tendeth to life: the fruit of the
the law, happy is he.
wicked to sin.
He that keepeth the command. The hoary head is a crown of
ment keepeth his own soul; but glory, if it be found in the way of
he that despiseth his ways shall righteousness.
die.
But the path of the just is as
He that walketh uprightly the shining light, that shineth
walketh surely; but he that per. more and more unto the perfect
verteth his ways shall be known. day.
To do justice and judgment is The Lord is far from the wick.
more acceptable to the Lord than ed: but he heareth the prayer of
sacrifice.
| the righteous.
THERE is a righteousness which justifies the soul in
the sight of God. It consists in the perfect obedience
of the Lord Jesus Christ. This being received by
faith, is reckoned to the sinner's account, and consti-
tutes him a righteous person. Such a righteousness
can be achieved by no human effort, in consequence
of the wreck to which sin has reduced our moral
faculties. Hence we become indebted for it to the
interposition of Him “who was holy, harmless, un-
defiled, and separate from sinners.”
There is a righteousness, too, which consists in per- .
sonal holiness, and to which the law of God, as a rule
of life, still obliges us. As the first constitutes our
title to heaven, so the latter constitutes our meetness
for it; and hence sanctification becomes as necessary
to salvation, as justification.


30
FOUNTAIN OF WISDOM.
The passages above quoted, while implying the first
kind of righteousness, principally refer to the latter,
and are designed to enforce and display the obligation
and advantages of conforming our principles and con-
duct to the law of God.
It is important to understand that the religion of the
Bible, so far from relaxing the obligations of morality,
insist upon it in its highest sense, not as consisting in
mere abstinence from sin, but in the positive perform-
ance of all duties. More is required than a moral
exterior. A right state of the affections is equally
essential; or in other words, there must be right prin-
ciples, as well as right actions. It is not enough to
possess faith in the gospel; we must be able to authen-
ticate our faith by our works. God has indissolubly
connected the two, and at our peril, we attempt to
disunite them. Our obedience must have respect to
all God's commandments, and must adorn all the rela-
tions of life.
The advantages of such a righteousness are many
and distinguishing. It is acceptable to God. Honour,
happiness, and safety are found following in its train.
It disarms the enmity of our fellow men, and is a
into nearer and holier intercourse with God. It se-
cures the approbation of conscience. Youth is digni-
fied by its possession, and the hoary head, when found
in its way, is a crown of glory.
Hast thou realized, my soul, the extent and spiritu-
ality of the divine law, and is it thy constant aim to
meet its requisitions ? As without holiness no man
shall see the Lord, dost thou bring every thought and
feeling and action into subjection to Christ? Is it thy
meat and drink to do the will of thy heavenly Father?


FOUNTAIN OF WISDOM.
31
and is his law the man of thy counsel, and sweeter to
thy taste than honey and the honey-comb? Lest
there should be any hidden iniquity within thee, pray
for the searching eye of God, that sin may be detected
and excluded. Encourage the visits of the Holy Spi-
rit: nay, prepare thyself as a holy temple, where he
may constantly abide. Cultivate the graces he im-
plants; follow after righteousness, and, leaving the
things which are behind, press onward towards the
things which are before, that thou mayest become
perfect in holiness, and meet for the society of the
blessed.


FOUNTAIN OF WISDOM.
A GOOD NAME.
A good name is rather to be loving favour rather than silver
chosen than great riches, and I and gold.
SOME aim at the reputation of being learned, and
others, of being brave. The scholar, the soldier, and
the politician, disregard the toil and self-denial which
may be necessary to secure their favourite objects.
It is even possible that men may be proud of their
infamy and seek notoriety in wickedness. Above all
others, it is the prevalent desire of men to secure the
distinctions of wealth, and to have their names asso-
ciated with hoarded thousands.
All these may attain their objects of pursuit, but
· does the acquisition secure happiness ? Alas! no.
The learned, the brave, the affluent, and the great, are
the marks at which envy and malignity aim their
shafts, and their distinction often becomes the source
of their bitterest annoyance. Besides, none run in the
career of mere worldly ambition, without sinning
against God; and this entails self-accusation and pain-
ful disquietude.
A good name, however, that is, a reputation found-
ed on benevolence and goodness, is rather to be chosen
than great riches. It is a high and ennobling distinc-
tion for a man, that he does justly, loves mercy, and
walks humbly with his God.” How much more fra-
grant the name of a Howard or a Wilberforce, than that
of a Cæsar or a Napoleon! Even in the humbler walks


34
FOUNTAIN OF WISDOM.
HUMILITY AND PRIDE.
BETTER is it to be of an humble The Lord will destroy the house
spirit with the lowly, than to di. of the proud: but he will establish
vide the spoil with the proud. the border of the widow.
When pride cometh, then com- A man's pride shall bring him
eth shame: but with the lowly is low: but honour shall uphold the
wisdom.
humble in spirit.
Pride goeth before destruction, Surely he scorneth the scorn-
and an haughty spirit before a fall. ers: but he giveth grace unto the
Every one that is proud in heart | lowly.
is an abomination to the Lord: An high look, and a proud
though hand join in hand, he shall heart, and the plowing of the
not be unpunished..
wicked, is sin.
Before destruction the heart of By humility and the fear of the
man is haughty; and before hon- Lord are riches, and honour, and
our is humility.
| life.
THERE is no grace more frequently inculcated in the
word of God than humility-no vice more pointedly
condemned than pride. The one supposes a low, the
other an exaggerated estimate of our own attainments,
and hence the first is founded in truth, and the latter
in ignorance. There is no state of mind in which men
are so little disposed to be taught of God, or to recog-
nize their dependence on him, as that of pride. It
leads to self-confidence, engenders a haughty and
overbearing spirit, suppresses sympathy for others,
and the gentle charities of life, and is utterly at vari-
ance with every sentiment and emotion suitable to the
Christian character. A proud worshipper of God, or
a proud follower of the meek and lowly Jesus, are con-
tradictory terms.
On the other hand, humility is the first feeling of the
heart when regenerated by the Spirit of God, and it
becomes deeper and more habitual in proportion as


FOUNTAIN OF WISDOM.
35
the soul perceives the excellent glory of God and its
own depravity. “Mine eye seeth thee,” said Job,
“ wherefore I abhor myself and repent in dust and in
ashes.” David, in contemplating the external works
of the Creator, “the heavens, the work of his fingers,
and the moon and the stars which he had made,” was
constrained to exclaim, “what is man that thou art
mindful of him, or the son of man that thou visitest
him?” Infinitely insignificant in comparison with the
Almighty, and unspeakably impure in comparison with
the most Holy, man may well exclaim, Behold, I am
as nothing before thee! The blessed Jesus taught his
disciples “to learn of him who was meek and lowly
in heart," and the most eminent of his followers
have always been distinguished by this temper of
mind. Guilty and ruined as we are, we have nothing
of which we can be justly proud.
opportunities of observing the divine procedure, and
he has given us the result of his observation in the
passages above quoted. He had uniformly noticed
that pride was the precursor of destruction, while
humility preceded exaltation; and with this experi-
ence he had learned that it was better to be of an
humble spirit with the lowly, than to divide the spoil
with the proud.”
Remember, O my soul, that thy God, while he con-
temns the proud, has promised to dwell with them
who are of an humble and contrite heart, and trem-
ble at his word. What reason hast thou to be hum-
ble! How grievously hast thou dishonoured thyself
and thy God by thy sin! Does not the remembrance
of thy lowly origin,“ the degenerate plant of a strange
vine,” humble thee? Canst thou be uplifted when


36
FOUNTAIN OF WISDOM.
thou recallest thy unthankfulness, unfruitfulness, and
short-comings in duty ? Does not the recollection of
the ingratitude with which thou hast requited thy
merciful and loving Saviour, produce in thee lowly
thoughts of thyself? Is it not sweet for thee to walk
in the valley of humiliation ? Is it not most congenial
with thy feelings, most suitable to thy condition ?
Thou hast no ground of boasting; thy best righteous-
ness is imperfect; thou hast fallen infinitely below the
holy standard of God's law. And is there indeed
honour and exaltation for thee? Bless the Lord, for
it is of his rich, unmerited grace that thou art invested
with the dignity of a son of God, and shalt hereafter
be glorified as an heir of his kingdom.


38
FOUNTAIN OF WISDOM.
tune to utter destitution; and is he to be hungry, and
are we to give him no food ? naked, and we to fur-
nish him no raiment? sick, and we refuse to minis-
ter to him ? While we have enough and to spare,
shall he perish at our doors? When he asks for a lit-
tle of our superfluity to cheer his desolate condition,
shall we heartlessly refuse him?
Men may be poor in a still more emphatic sense,
when destitute of the means of grace, and ignorant of
the way of salvation. This is a penury which affects the
well-being of the soul, and carries its blight into eter-
nity. If we pity and relieve the man who is perish-
ing for bread, how much more urgent the call upon
us to extend our charity to those who are perishing
for the bread of life! If our sensibilities would be
shocked by the death of a fellow man at our doors by
famine, how much more deeply should we feel for
those who are dying around us without hope! The
eye of charity cannot be closed on the fearful ravages
which sin is making in the world, or on the countless
victims it is heaping up for the fires of Tophet. Shall
our eye refuse to pity or our hand to relieve?
In either case the Lord has entrusted the poor to
the benevolence of those more highly favoured, and
however ingenious and plausible the excuses for a
neglect of duty, they will avail us nothing in that day
when Christ the Judge of the world shall say, “I was
an hungered, and ye gave me no meat; I was thirsty
and ye gave me no drink; I was a stranger and ye
took me not in; naked, and ye clothed me not; sick,
and in prison, and ye visited me not.” “Forasmuch
as ye did it not to one of the least of these, ye did it
not to me.”
Ponder the sayings of the wise man. How pointed


FOUNTAIN OF WISDOM.
39
and emphatic, and how amply confirmed by the whole
spirit of the gospel! Not only do our Christian prin-
ciples become questionable by the absence of charity,
but we thereby cut ourselves off from some of the
watered also himself,” and so far from being losers by
ministering to the wants of others, we thus “lend to the
Lord,” and that which we give shall be repaid with
interest. On the other hand, “whoso stoppeth his
ears at the cry of the poor, he also shall cry himself,
and shall not be heard.” He may shut up his bowels
of compassion, and for the sake of hoarding treasure,
may withhold more than is meet, and yet it will tend
to poverty.
O my soul, thou hast thyself been a petitioner at
thou refuse thy sympathy to a poor fellow-sufferer?
Has the compassion of Jesus relieved thee in thy sore
straits, and wilt thou turn a deaf ear to the moaning
cries of thy indigent brother? Suffer not the cold and
calculating excuses which some may urge for their
niggardliness, to blunt thy sensibilities, and to close
the fountain of kindly feeling. Devise liberal things;
let thy charity embrace the world; regard each man
as thy brother, and for humanity's sake, nay, for
Christ's sake, run to his relief. Canst thou expect
mercy, if thou showest none? Can the spirit of a
compassionate Saviour dwell in thee, if thou canst
with cold indifference look on human suffering ? Sure-
ly not. Love thy neighbour as thyself, and esteem it
thy privilege, and make it thy delight, to minister to
his temporal and spiritual wants.


FOUNTAIN OF WISDOM.
FRIENDSHIP.
sel.
OINTMENT and perfume rejoice , sharpeneth the countenance of his
the heart: so doth the sweetness friend.
of a man's friend by hearty coun- As in water face answereth to
face, so the heart of man to man.
Thine own friend, and thy fa. He that rebuketh a man, after-
ther's friend, forsake not; neither wards shall find more favour than
go into thy brother's house in the he that flattereth with the tongue.
day of thy calamity : for better is. A man that hath friends must
a neighbour that is near than a show himself friendly: and there
brother far off.
is a friend that sticketh closer than
Faithful are the wounds of aſ a brother.
friend; but the kisses of an enemy A friend loveth at all times, and
are deceitful.
a brother is born for adversity.
Iron sharpeneth iron; so a man)
One of the sweetest charms of life is human friend-
ship. To have even one, to whom we can at all times
open our heart with confidence, upon whose fidelity
we can rely, and who, we are sure, will never withhold
his kindly aid or desert us in distress, is a great acqui-
sition. In a selfish world where most men are eager
to serve themselves, and regardless of the interests of
others, it is pleasant to find heart thus beating respon-
sive to heart. We should expect of a friend sympathy
in our sorrow, joy in our prosperity, counsel in trouble,
aid in difficulty, and rebuke when it is deserved; for
“ faithful are even the wounds of a friend.” The
men of the world have their friendships, but they are
often the compacts of wickedness, in which one en-
courages another in the way of ruin. How often
too are they pretended rather than real, specious ra-
ther than solid. They flourish in prosperity, but will
not bear the test of adversity; they are founded in
selfishness and not in love. The friendship of the
world worketh death.


FOUNTAIN OF WISDOM.
41
They, however, who have an identity of interests,
who have selected the same pursuits, have imbibed
the same principles, because baptized by the same
Spirit and united to the same Saviour, are best fitted
for this relation. True Christian friendship can alone
be relied on: for he that is faithful to God, is not likely
to prove unfaithful to his friend.
The rich perfume of a precious ointment but im-
perfectly symbolizes the sweetness of this relation be-
tween brethren in Christ, as they pursue their journey
together, encouraging each other by their hearty
counsels, and pressing on towards their heavenly
home.
My soul, suffer no feeling of jealousy or envy or
ill will to alienate thee from thine own or thy father's
friend. To such show thyself friendly. Where the
sources of human happiness are few, be careful that
none of them be obstructed through thy fault. Re-
ciprocate the kindness of others. Repel the sugges-
tions of suspicion or distrust; and yet remember that
human friendship is only subsidiary to thy happiness,
not its ultimate ground. Thou must look to the avail-
able friendship of Him “who sticketh closer than a
brother.” Is he not thy friend? Did he not seek thee
when a wanderer, kindly restore thee to his paths,
and even die for thy redemption ? Let him not be
ungratefully requited, or “wounded in the house of
his friends." Thou needest him more than he needs
thee, and the day is approaching, when he will be all
in all to thee, as a friendly intercessor at the bar of
judgment.


42
FOUNTAIN OF WISDOM.
NEIGHBOURS.
Devise not evil against thy I piseth his neighbour : but a man of
neighbour, seeing he dwelleth se- understanding holdeth his peace.
curely by thee.
Withdraw thy foot from thy
Be not a witness against thy neighbour's house; lest he be
neighbour without cause; and de- weary of thee, and so hate thee.
ceive not with thy lips.
A inan that flattereth his neigh-
He that is void of wisdom des- I bour spreadeth a net for his feet.
In an enlarged sense, as intimated by our Saviour in
the parable of the kind Samaritan, all men to whom
we can render kind offices, may be regarded as our
neighbours; but in a restricted sense, the term is applied
to those who dwell in our more immediate vicinity.
In most cases, this nearness of residence leads to asso-
ciation, which if sustained on friendly principles, be-
comes a source of pleasant intercourse and mutual
comfort. If, on the other hand, it be interrupted by
feuds and collisions, it becomes a source of grievous
annoyance. Individuals of different dispositions and
characters, and not unfrequently of different forms of
religion and pursuit, and strangers to each other, ex-
cept so far as accidental residence has made them ac-
quainted, need special rules for the regulation of their
intercourse.
Where intimacy may not be desirable among neigh-
bours, there should at least be respectful behaviour
and civility. Pride and superciliousness offend and
provoke enmity, while politeness and kindness disarm
it; and surely it is worth while to secure the good
will of the most obscure, when it can be obtained at
so little cost.
The feelings of good neighbourhood are essentially


FOUNTAIN OF WISDOM.
43
promoted by a mutual disposition to perform good
offices. Many occasions will occur in which our in-
clination in this respect will be tested; and if we never
suffer such to pass by without evincing a readiness to
assist those who need our aid, we will most likely
awaken a desire to return the good will we manifest.
Forbearance too, in this relation, is a virtue which
may often be exercised with good effect. There may
possibly be those around us whose temper is unsocial
and hostile, and whose acts towards us are injurious.
To meet them in the same temper will only aggravate
the evil. It is better to suffer injury than to retaliate
it. Wrath soon cools when met with mildness, and
hostility loses its edge when opposed only by kind-
ness. If every little affront is to be indignantly re-
sisted, and if every act of injustice is to create litiga-
tion, neighbourly harmony must be for ever sacrificed.
Forbearance is true economy, as it saves the expendi-
ture of feeling, time, and money.
The peace of a neighbourhood is often sacrificed by
giving currency to idle gossip and detraction. An
lightly entertained, and our efforts should ever be em-
ployed to repress the love of scandal in others.
Each of the maxims of the wise man recited above,
may be pondered with advantage. They are the re-
sult of experience, and inculcate that friendly feeling
which is, in fact, the great preservative of harmony in
neighbourly intercourse.
May I ever keep it in mind that those by whom I
am surrounded, are, like myself, weak and sinful, from
whom perfection is not to be expected. As I need
forbearance, so may I extend it to others, and in all
things may I do to others as I should wish them to


FOUNTAIN OF WISDOM.
FOR BEARANCE.
Say not thou, I will recompense, The discretion of a man defer.
evil; but wait on the Lord, and he reth his anger; and it is his glory
shall save thee.
to pass over a transgression.
Say not, I will do so to him as Hatred stirreth up strifes : but
he hath done to me: I will render love covereth all sins.
to the man according to his work. He that is slow to anger is bet-
He that hath no rule over his ter than the mighty; and he that
own spirit, is like a city that is ruleth his spirit than he that taketh
broken down and without walls. la city.
The reader of the New Testament must, in a particu-
lar manner, be struck with the frequency and empha-
sis with which the grace of meekness is inculcated.
The whole demeanour of our blessed Lord in all the
variety of situations in which he was placed during
his personal ministry, was a practical exemplification
of the precept,“ avenge not yourselves;” and his ex-
plicit teaching, as well as that of his immediate disci-
ples, was, “ resist not evil, but overcome evil with
good.” When our Lord “was reviled, he reviled not
again; when he suffered he threatened not, but com-
mitted himself to him that judgeth righteously,” and
in so doing he set us an example that we should follow
in his steps. Infidelity has paid the highest compli-
ment to Christianity in alleging, that this is a morality
too pure for the state of the world.
To revenge injury is the natural prompting of the
unsanctified heart; and on the contrary, forbearance
towards the injurious, both in spirit and act, is a vir-
tue of most difficult attainment. What a powerful
curb must we impose on our passions! With what
vigilance must we guard against the first symptoms of
their ebullition! How fervently must we pray for


46
FOUNTAIN OF WISDOM.
strength from on high to help our infirmity! And
ill success in learning of Him who was meek and
lowly in heart!” Still there is no grace which is
will be more frequent calls. Between the open and
insidious assaults of enemies, and the imperfections of
friends, the spirit will be tried to the utmost, and we
will find how difficult it is to imitate the suffering Re-
deemer, or him who was the first martyr in his cause.
Yet to this we should attain; for this we should disci-
pline ourselves, not merely on account of the great
temporal advantages resulting from this spirit, but be-
cause we thus resemble the Lord, who makes it indis-
pensable that the disciple should be as his Master.
Remember, my soul, that thou art placed in a world
of trial, where thy graces are to be matured by tri-
umphs achieved over opposing vices. Injuries will
be inflicted, that thou mayest have an opportunity of
showing forth thy meekness and forbearance. Others
will have occasion to exercise forbearance towards
thee; learn then to exercise it towards them. When
thou art tempted to resentment and retaliation, call to
mind the infinite obligations thou art under to God for
his long suffering to thee. How often hast thou pro-
voked him, how greatly hast thou dishonoured him,
how ungratefully hast thou requited his kindness! and
yet he has been slow to anger and of great mercy. If
he has forborne so long with thee, under extreme
provocation, canst thou not forbear with thy brother
under comparatively slight injury? It is God's pre-
rogative to avenge; it is thy duty to recompense evil
to no man, but to wait on God who is able to save
thee.


48
FOUNTAIN OF WISDOM.
reputation or to defend, to blaspheme or to pray, to
dishonour God or to celebrate his goodness. An evil
tongue, which is not under the government of sound
principles, is a mischief of incalculable magnitude.
Words are inadequate to portray the havoc it may
bring on families, neighbourhoods, and even nations.
False, insidious and malignant, it may fatally wound
the objects of its attack, and destroy peace, character
and life. It is the devil's favourite agency for scat-
tering firebrands, arrows and death, through the
world.
The tongue, when properly regulated, is equally
potent for good. Its words of truth enlighten; its
words of kindness are an excellent oil to mollify and
soothe the feelings. It is best employed when en-
gaged in celebrating the praises of God, and in pro-
moting his glory.
How is the tongue to be regulated? is a question
of no ordinary importance. The remedy for its un-
ruliness must be radical; no system of rules will be
available, unless the fountain of thought and feeling
be purified. It is the instrument of the passions, and
hence it can be controlled only by first controlling
them. Grace in the heart will soon evince itself by
grace on the lips. When wrath, envy, and every evil
feeling of the heart are kept in proper subjection, the
tongue will not err. When those graces, which the
Spirit of God infuses, receive a cordial welcome in the
soul, the tongue will speak peace and good will to
men. Rules, even to the most gracious person, may
also be of use. Let there be a deterniined purpose to
control our speech, let there be vigilance in guarding
its movements, let caution and deliberation mark our
words, and especially let us learn when to be siLENT.


50
FOUNTAIN OF WISDOM.
MODERATED DESIRE.
Two things have I required of Better is a little with righteous.
thee; deny me them not before I die: ness, than great revenues without
Remove far from me vanity right.
and lies; give me neither poverty Better is little with the fear of
nor riches; feed me with food the Lord, than great treasure and
convenient for me:
trouble therewith.
Lest I be full, and deny thee, Better is a dinner of herbs
and say, Who is the Lord ? or lest where love is, than a stalled ox
I be poor, and steal, and take the and hatred therewith.
name of my God in vain.
“Let your moderation be known unto all men,” is
a divine precept, designed to repress the extravagant
expectations and unlicensed indulgences to which hu-
man nature is prone. The passions run riot unless
restrained, and “the lust of the flesh, the lust of the
eyes, and the pride of life," exert a dominant influence
over the life. There is no sensual enjoyment of which
the heart is ready to say, “it is enough;” and wealth,
as the means of obtaining them, is sought for with
avidity, until its pursuit becomes an engrossing pas-
sion. The necessities of our nature are comparatively
few and easily provided for; but not content with
this, the desire grasps after more than is necessary and
which can only be hoarded, or expended in the grati-
fication of artificial wants. It is in the very nature
of earthly possessions not to satisfy, and however,
large and cumbrous they may be, the cupidity of the
heart still demands more. “Hell and destruction are
never full; so the eyes of man are never satisfied.”
In opposition to this general trait of character, the
Christian is admonished to repress covetousness, to
moderate his desires, and to rectify his views of the


FOUNTAIN OF WISDOM.
51
power of the world to produce happiness. “Having
food and raiment,” that is, the ordinary comforts of
life, “ be therewith content.” It is not the amount
possessed, but the spirit in which it is enjoyed that
has an influence for good or evil. Wealth may only
be a cause of trouble, while a little with the fear of
the Lord, may satisfy every wish. Poverty is not de-
sirable, for it brings many discomforts, and wealth
should not be desired, for it exposes to many dangers;
but there is a golden mean, in which we are provided
with things convenient for us. He is the wise man
who, instead of being the slave of the world, is only
indebted to it for a passing hospitality.
I would call thee, my soul, to a strict account, and
ascertain if thou holdest thy passions in subjection.
Thou hast learned that the world has little to impart,
why then should thy desires be turned towards it?
Should it be so liberal as to give thee all it possesses,
thou couldest safely do no more than satisfy those
wants, which may be satisfied with very little. Many
gain the world and lose their souls, and wherein are
they profited ? Take warning by their fate, and mo-
derate thy desire for earthly things. Hast thou godli-
ness? that, with contentment, is great gain. If thou
art covetous, be only covetous of what is good; build
not below the skies; grasp after eternal things, and
indulge unlimited desire of heavenly happiness, for
such wishes, large as they may be, are acceptable to
God, and shall be satisfied.


52
FOUNTAIN OF WISDOM.
EARLY PIETY.
I love them that love me, and they that seek me early
shall find me.
How encouraging the declaration, and how unambi-
guous the promise! God loves the offering of the
youthful heart, and the steps which are early directed
in the way to Zion he will surely guide. Happy
youth! whose first affections are given to God whose
worldly aspirations are repressed and supplanted by
aspirations after heaven; who dost resolve to turn
back from the way of sin, before thou hast had a long
and painful experience of its ruggedness.
It is a very peculiar encouragement to early effort
in religion that it shall be successful. It is possible
that God may be propitious to the sinner who comes
to him at the eleventh hour, but the application may,
when long delayed, utterly fail. The foolish virgins
who were aroused out of their slumber by the mid-
night cry, were shut out, and could hear no favourable
response to their importunate entreaties for admission.
Where God's invitations have long been despised, his
sinner be cut off. Not so with those who seek God
in their youth—they “ shall find” him. It is his own
gracious promise.
To none does the world present such fascinations as
to the young. Taking advantage of their inexpe-
rience, the great adversary pictures to their imagina-
tion a thousand unreal and unsubstantial scenes which
have all the semblance of truth; a captivating view


FOUNTAIN OF WISDOM.
53
spreads out before them, and flowery paths invite their
feet, and the numberless evils which have unexpect-
edly sprung up in the way to disappoint their prede-
cessors, are artfully hidden from their view. Thus
are multitudes deceived to their ruin; they dream not
of disappointment and sorrow, and disregard all warn-
ings; and although they soon find that their hopes are
not realized, they press on, still relying on the deceit-
ful promises of sin.
Some, however, are from their childhood inspired
with the fear of God, which is the beginning of wis-
dom. They search the Scriptures, bend the youthful
knee in prayer, give their affections to their heavenly
Father, and ask him to be the guide of their youth.
Their prayer is heard and answered, and they are re-
deemed from the pollutions of the world.
The advantages of a piety thus early commenced
are manifold. How many painful reflections and re-
morseful self-accusations are thus escaped! Although
they will have much to deplore as the inheritors of a
corrupt nature, yet they will not, like the aged peni-
tent, be compelled to travel back through long years
of rebellion, to be pained at every step, by the appa-
rition of murdered time, the ghosts of abused and lost
opportunities, and the recollection of innumerable and
flagrant sins. How extensive too will be their reli-
gious attainments! Those who soonest enter the
school of Christ and are diligent in study, will learn
most of God's will, his government, his providence,
his love and faithfulness, and will be most likely to
obtain that full assurance of faith and hope, which is
an infinitely richer inheritance than the world has in
its offer. What increased pleasures in religion will
they also enjoy! This will be a result of their attain-


54
FOUNTAIN OF WISDOM.
ments, for the more that is known of the divine excel
lency, the more exquisite will be the joy of the soul
The perfection of blessedness in heaven consists in the
perfection of the knowledge which the soul there has
of God; hence the more of that knowledge which is
acquired here, the greater the happiness. Many
Christians walk in doubt and apprehension, and
through fear of death are subject to bondage ; but he
that has run in the Christian course from his youth, is
most likely to be skilled in the Christian warfare, most
likely to bring his heart under the influence of the
graces of the Spirit, and to have such discoveries of
the divine love, and such familiarity at the throne of
grace, as to be assured that he is a son of God and an
heir of glory. And 0, what sweet experience may
he have of God's love, and of his interest in Christ;
what foretastes of heavenly happiness, what confi-
dence that neither life nor death, nor things present,
nor things to come, shall be able to separate him from
his holy and happy connexion with his divine Re-
deemer.
Many, when advanced in years, have bitterly la-
mented that their hearts were not given to God in
youth; but none, that they have devoted the prime of
their days to this most excellent service. The young,
therefore, should remember their Creator in the days
of their youth, and those who would increase the
amount of human happiness here, and multiply joy in
heaven, will use their best efforts to instruct, to guide
and persuade the young to escape from the pollutions
of the world, and to set out early in their heavenly
journey.
My soul, hast thou been early called to remember
thy Creator and to keep his law? how many Satanic


56
FOUNTAIN OF WISDOM.
FILIAL OBEDIENCE.
My son, hear the instruction of ther: but a foolish son is the hea-
thy father, and forsake not the viness of his mother.
law of thy mother:
A wise son maketh a glad fa-
For they shall be an ornament ther: but a foolish man despiseth
of grace unto thy head, and chains his mother.
about thy neck.
1 The father of the righteous shall
My son, keep thy father's com- greatly rejoice: and he that be.
mandment, and forsake not the getteth a wise child shall have joy
law of thy mother :
of him.
Bind them continually upon Thy father and thy mother shall
thine heart, and tie them about be glad, and she that bare thee
thy neck. .
shall rejoice.
When thou goest, it shall lead A foolish son is a grief to his
thee; when thou sleepest, it shall father, and bitterness to her that
keep thee; and when thou awakest, bare him.
it shall talk with thee.
| Whoso curseth his father or his
Whoso keepeth the law is a mother, his lamp shall be put out
wise son : but he that is a com. in obscure darkness.
panion of riotous men, shameth He that wasteth his father, and
his father.
chaseth away his mother, is a son
Hearken unto thy father that that causeth shame, and bringeth
begat thee, and despise not thy reproach.
mother when she is old.
The eye that mocketh at his
A wise son heareth his father's father, and despiseth to obey his
instruction: but a scorner heareth mother, the ravens of the valley
not rebuke.
shall pick it out, and the young
A wise son maketh a glad fa- l eagles shall eat it.
The parental relation! How full of sweet asso-
ciations and tender reminiscences ! Hast thou a
father-a mother? They are thy natural guardians,
thy dearest earthly friends. They joyfully smiled at
thy introduction into the world. Towards thee their
affections gushed forth as from a fountain newly
opened. Through prattling childhood and thought-
less boyhood, they tenderly watched over thee. Their
anxieties were awakened and their sedulous care was
on the alert, if sickness clouded thy brow. Thy open-


FOUNTAIN OF WISDOM.
57
ing manhood was watched with intense solicitude,
and into all thy plans for future life, they entered with
a feeling in which none others could fully participate.
Thy joys were their joys, thy sorrows their sorrows.
In every adversity, however the world might frown,
their bosom was thy sanctuary; and is it a hard duty
to render them filial reverence and obedience? Canst
thou ever fully recompense their care and kindness ?
Thy sacred duty to them should be accounted thy
sweetest privilege.
Filial reverence is one of the ten subjects which
Jehovah signalized when he delivered his law from
Sinai. To this he especially appended a promise:
6 Honour thy father and thy mother, that thy days
may be long on the land which the Lord thy God
giveth thee.” If peculiar blessings are insured to the
obedient, peculiar judgments are threatened against
the disobedient. The holy Scriptures insist on this
subject, and characterizing the flagrant ingratitude and
ishment proportionally great.
The actions of a child which bring shame and dis-
honour on a parent, are a violation of this command-
ment, as palpable as if those actions were personally
undutiful and disrespectful. He that shames his
father by being a companion of the riotous, or is a
heaviness to his mother by his folly, is under a similar
condemnation with him who mocketh at his father or
despiseth to obey his mother. As a natural guardian,
the directions of a parent should be followed; as a
counsellor, his opinions should be treated with defer-
ence; as a progenitor, affection is due to him from his
offspring. In all things lawful and proper his com-
mands should be law. Even where a parent is not


FOUNTAIN OF WISDOM.
DISCIPLINE.
A whip for the horse, a bridledom; but a child left to himself
for the ass, and a rod for the fool's bringeth his mother to shame.
back.
Chasten thy son while there is
Foolishness is bound in the hope, and let not thy soul spare
heart of a child; but the rod of for his crying.
correction shall drive it far from Correct thy son, and he shall
him.
| give thee rest; yea, he shall give
He that spareth his rod hateth delight unto thy soul.
his son: but he that loveth him. Withhold not correction from
chasteneth him betimes.
the child; for if thou beatest him
The rod and reproof give wis. I with the rod, he shall not die.
We are the “ degenerate plants of a strange vine,"
and the earliest buddings of life but too sadly prove
the corruption of the stock from which we spring.
66 We go astray as soon as we be born," and although
the passions may be in their infancy, yet they furnish
unequivocal evidence of their evil nature and tenden-
cy. Youth, childhood, and even infancy, need re-
straints to keep in subjection the unhallowed propen-
sities, which are innate, and which would otherwise
break forth in acts of misrule and violence. A child
is supposed to possess little knowledge and less dis-
cretion to guide its own steps; it must therefore be
indebted for salutary restraint to its elders, and espe-
cially to those who are entrusted by God with its
training. The duty is at once delicate and difficult.
Many err in it, and the sad consequences of their
error may be traced in the moral and spiritual ruin of
their offspring. In a charge so precious and respon-
sible, parents need to be endued with heavenly
wisdom.
They must act upon fixed principles; their authori-


60
FOUNTAIN OF WISDOM.
ty must be felt and acknowledged, and while their
discipline is kind and affectionate, it must be uniform,
firm, and decided. How many, to escape trouble, or
in the exercise of a false kindness, suffer tempers
the reach of control! Injudicious treatment has not
only entailed misery on children, but brought the gray
hairs of parents in sorrow to the grave.
All admit the necessity of early and careful instruc-
tion, as well as of persuasion and entreaty, to induce
children to walk in the right way; but it is to be
feared, that many have discarded from their theory
of education, those sage maxims of wisdom and Scrip-
ture, which enforce the necessity of chastisement.
Children are by nature perverse, wayward, and law-
less, and they early commence the struggle for the
mastery. If not seasonably checked; if not taught
to respect the authority of their parents and to fear
power, the consequences may easily be foretold—they
will become disobedient and disrespectful, and grow
up the pests of the community. Where the law of
reason will not avail, the rod of correction must be
substituted. There should not be undue severity;
correction should never be administered on slight
occasions; the child should be made to see that it is
resorted to from a sense of duty and not in an ebul-
lition of passion; to do him good, and not to gratify
angry feelings; and in a word he should be made to
associate his sufferings with his faults.
The wisdom of such inspired maxims, as those.
quoted above, has been verified in the experience of
many, who have had reason to be thankful for the
results of their application.
Let me remember, if a parent, that the souls of my


FOUNTAIN OF WISDOM.
63
an eminently good man, who was habitually control-
led by the spirit of the gospel, that there was no surer
way of obtaining from him acts of kindness than to
do him an ill turn. It would indeed be difficult to
continue to be the enemy of such a man.
To return good for evil is the Christian's maxim.
If an enemy is in want, minister to his necessities, and
let the veil of charity shade from remembrance the
injuries he has inflicted. If in the course of provi-
dence, calamities befal him, so far from triumphing in
his disasters, be the first to extend to him sympathy
and a helping hand. Should such a temper as this
prevail, how soon would the fires of rancorous hate
and deadly feud be extinguished!
My soul, keep before thee the example of the bless-
ed Jesus at all times, that thou mayest be able to che-
rish feelings of universal good will to men. Under
the contradiction and persecuting hate of sinners, he
was mild, patient, uncomplaining, and forgiving. Aim
to be like him. The world that hated him, he loved,
and died for their redemption; and why canst thou
not pray for those who despitefully use thee? In a
slanderous world thou mayest not expect that all men
will speak well of thee; in a selfish world thou
mayest not hope to enjoy the friendship of all; in a
sinful world thou canst not escape collisions and inju-
ries; but thy best policy and truest wisdom will be,
to love thine enemies and to do good to them that
hate thee.


64
FOUNTAIN OF WISDOM.
TEMPERANCE.
Wine is a moeker, strong drink , drowsiness shall clothe a man with
is raging: and whosoever is de- rags.
ceived thereby is not wise.
Who hath wo? who hath sor.
It is not for kings, it is not for row? who hath contentions ? who
kings to drink wine; nor for hath babbling? who hath wounds
princes strong drink:
without cause ? who hath redness
Lest they drink, and forget the of eyes?
law, and pervert the judgment of They that tarry long at the
any of the afflicted.
wine; they that go to seek mixed
Give strong drink unto him that wine.
is ready to perish, and wine unto Look not thou upon the wine
those that be of heavy hearts. when it is red, when it giveth his
He that loveth pleasure shall be colour in the cup, when it moveth
a poor man: he that loveth wine itself aright.
and oil shall not be rich.
At the last it biteth like a ser-
Be not among wine-bibbers ; pent and stingeth like an adder.
among riotous eaters of flesh: Thine eyes shall behold strange
For the drunkard and the glut- women, and thine heart shall utter
ton shall come to poverty: and I perverse things.
In an enlarged sense, temperance relates to the mode-
ration of all the sensual appetites; and in its more
common acceptation, it is opposed to gluttony on the
one hand, and to the excessive use of intoxicating
drinks on the other.
The appetite for food, with its attendant gratifica-
tion, has been wisely ordained by the Creator, to in-
duce us to use the means for the preservation of life;
and it is abused and perverted from its right end when
we minister to it solely for the sake of animal gratifi-
cation. The art of man has been taxed in the inven-
tion of luxuries to regale the palate; and many,
reversing the rule, live to eat, instead of eating to live.
Immoderate indulgence in eating, instead of invig-
orating, enfeebles the constitution, which God has
given us; and is a sin against nature, as well as an


FOUNTAIN OF WISDOM.
65
express violation of the divine command. It is irra-
tional and immoral, inasmuch as it sensualizes the
whole man, obscuring and impairing the intellect, and
entailing the most fearful bodily diseases. Nature
demands a simple and moderate diet; with more than
this, its wonderful and complicated machinery is dis-
ordered and eventually ruined.
Intemperance in drinking, if not a more common
vice, is perhaps more directly injurious. Intoxicating
drinks are first resorted to for the exhilaration they
produce, and frequent indulgence confirms a habit,
which imperiously demands gratification. Nature
may be so accustomed to act under artificial stimu-
lants as to refuse to act without them. Where this
disease or vice in the system is superinduced, drunken-
ness is the result, under the influence of which the
most terrible ravages are committed on the human
system. The land has become loathsome from the
effects of this vice. The bloated visage, the stagger-
ing gait, the imbecile intellect, with a long array of
fatal diseases, are its prominent results, so far as the
physical frame is concerned; and in its moral influ-
ence, it disqualifies the mind for serious thought, stu-
pefies the conscience, inflames the passions, hardens
the heart and becomes an inlet to all the other vices.
The drunkard, while he becomes a hateful object on
earth, necessarily cuts himself off from the hope of
heaven. His ruin is total, involving both body and
soul.
Now as no man deliberately resolves to become a
drunkard, but is gradually seduced into the habit,
through a vain self-confidence that he can restrain his
indulgence within proper limits; and as those who
fall, may attribute their ruin to the insidious nature of


68
FOUNTAIN OF WISDOM.
a dishonest man, who, in driving a bargain, will im-
pose on the ignorance, simplicity and credulity of a
customer, in palming on him worthless commodities,
in exacting from him exorbitant profits, in making
him a sufferer, by first making him a dupe. He is
dishonest who praises his goods beyond their well
known value, and who secures their sale by affecting
that he is selling at an actual loss. He is equally dis-
honest who, in purchasing, will depreciate the com-
modity he wants, and the true value of which he
knows. Every artifice in trade which, by innuendo or
positive assertion, sacrifices the truth, is dishonest.
Yet these expedients are so common as to create
general distrust where there should be mutual confi-
dence; and it is only by superior dexterity, that they
are made to answer their purpose. It is a sad state
of things when the confiding are laughed at for their
simplicity, and overreached because they are not
adepts in the tricks of trade. To say that these arts
have become necessary, is to justify an evil on the
ground of its prevalence. For all the purposes of
general trade, they are useless; for while they may
impose on some, their very existence puts most men
on their guard, and thus they defeat themselves.
Not to dwell on the enormity of the sin of dis-
honesty, how much better, in all points of view,
would it be, if men of business would speak truly
and act fairly. In the long run, honesty is the best
policy; and many a bitter self-accusation, and many
a pang of remorse would be saved, if its dictates were
strictly obeyed. Let all remember that the curse of
God rests on dishonest gains; they are often blasted
in this world, and bring an everlasting blight on the


FOUNTAIN OF WISDOM.
69
soul. How can a man be profited in gaining the
world at such an expense!
In all my transactions with men, may I do to others
as I would wish others to do to me; and may it be
my determination to possess little, with a pure con-
science, rather than much by fraudulent arts. If
tempted to dishonesty, may I remember the great day.
of account, when every minute concern of life will
pass in review before the Judge of the world; and
may I spurn the action, which, however it might
enrich, would degrade and demoralize.


70
FOUNTAIN OF WISDOM.
SURETYSHIP.
He that is surety for a stranger surety in the presence of his
shall smart for it: and he that friend.
hateth suretyship is sure..
Be not thou one of them that
A man void of understanding strike hands, or of them that are
striketh hands, and becometh | sureties for debts.
A SURETY is one, who becomes responsible, by bond
or promise, for the debts of another, putting himself,
in the eye of the law, in the place of the principal,
in case of his failure to meet his obligations. We are
not to suppose that Solomon meant utterly to con-
demn the principle of suretyship, because in some
cases, it may be entered into with entire safety to our-
selves and with great advantage to our neighbour;
but his maxims are directed against rash and incon-
siderate engagements of this nature. Before an indi-
vidual becomes surety for another, he should reflect
that he thus becomes responsible for the consequences,
not only of the misfortune, but the neglect, extrava-
gance and dishonesty of his principal; for in either of
these cases the principal may fail and the bondsman
become liable. Prudence dictates, that before such
an engagement is made, the ability and general good
character of the individual to be served, should be
well considered. From want of this forecast many
have not only exposed themselves to bankruptcy, but
inflicted serious injuries on their families, by exposing
them to the privations of poverty.
It is a good rule seldom to ask such favours of
others, and to reciprocate them in like proportion;


FOUNTAIN OF WISDOM.
71
and it is a rule which justice and honesty demand,
that suretyship should never cover a larger amount,
than can be jeoparded without injury to our families
and creditors. If we go beyond this we act rashly
and unwisely, and consequent suffering is the result
of our folly. Trade can be more safely conducted on
the basis of real than supposititious capital, and if our
gains be less, they are at least more sure. It is the
desire for rapid acquisitions that has rendered surety-
ship so common, in which the ruin of one involves
the interests of many. In the case of a poor neigh-
bour, a gift or loan, according to our ability, is better
than a bond.
While I am reminded that I may not rashly endan-
ger the property, which the providence of God has
bestowed on me for the support of those dependent
on me, I should not suffer a too rigid prudence to steel
my heart against the misfortunes of others. There
is a use as well as an abuse of the principle. Paul's
suretyship for Onesimus may be to me an example of
the use, and the too common practice of the world
affords examples of the abuse.
I would desire to be reminded too by this subject,
of Him who became my great surety in a much high-
er sense. As a spiritual bankrupt, I was exposed to
eternal imprisonment, from which there was no re-
lease, until I had paid the uttermost farthing; but
Christ took my place, assumed my obligations, paid
my debt, and thus delivered me from the disastrous
consequences of my failure to meet my engagements.
Blessed be his name for this act of disinterested fa-
vour, by which the claims of God, my great Creditor,
were fully satisfied, while I was restored to my for-
feited honours and possessions.


72
FOUNTAIN OF WISDOM.
INDUSTRY.
SEEST thou a man diligent in his bear rule: but the slothful shall be
business? he shall stand before under tribute.
kings; he shall not stand before Love not sleep, lest thou come
mean men.
to poverty: open thine eyes, and
Be thou diligent to know the thou shalt be satisfied with
state of thy flocks, and look well bread.
to thy herds.
| He that tilleth his land shall
For riches are not for ever: and have plenty of bread: but he that
doth the crown endure to every followeth after vain persons shall
generation ?
have poverty enough.
He becometh poor that dealeth The soul of the sluggard de-
with a slack hand: but the hand sireth, and hath nothing: but the
of the diligent maketh rich. soul of the diligent shall be made
The hand of the diligent shall fat.
We are so constituted by the God that formed us, that
fixed employment tends to the invigoration of mind
and body, and is thus promotive of our personal hap-
piness. The disuse of our faculties, whether intel-
lectual or corporeal, prepares the way for their prema-
ture decay; and the divine providence has benevo-
lently designed, that our means of subsistence should
mainly depend on our own exertions, that we might
thus have an adequate motive for calling our faculties
into healthful exercise. It is a real unhappiness to be
without employment, as experience eventually proves;
and the life of leisure, at which so many aim as the
chief good, is always more agreeable in anticipation,
than in actual possession. Time that hangs as a bur-
den on the shoulders of the indolent, passes along with
sprightly steps and cheerful smiles to him that is use-
fully employed; so that it may be said, that industry
is not only a good medicine, but an agreeable pastime.


FOUNTAIN OF WISDOM.
73
Whatever may be our calling, in that we should la-
bour diligently; this is the intimation of reason, as
well as the requirement of Scripture.
It is a Christian duty; for he that provides not for
his own household is worse than an infidel; and it is
an absurdity to expect that God will provide for those
who will not exert themselves; for if a man will not
work neither should he eat. The Christian should, in
his industrious habits, be a model to all around him,
since to all other motives, he may be presumed to
have the superadded one, that thus he honours God,
who has required him to be diligent in business.
The duty being manifest, the Christian should re-
member that it is not an exclusive one. If we are
to be diligent in our secular vocation, we are not to
suffer it so to preoccupy the mind and absorb the at-
tention, as not to leave a full measure of time for
those duties which more immediately bear on our
spiritual well-being. Some seem to regard honesty
and diligence in business as the sum and substance of
true religion, and if they neglect those duties which
more immediately relate to God and their own souls,
they, with evident self-satisfaction, urge in excuse,
that they cannot spare the time from their ordinary
occupation. This is to convert duty into sin, and to
reverse the divine rule, “seek first the kingdom of
God and his righteousness, and all these things shall
be added unto you.” No one is justified in giving his
whole attention to even lawful occupations; and He
who best knows the superior value of the soul to the
the body, sanctions no engagements of a secular kind
which preclude attention to the welfare of the soul.
“ Diligent in business, fervent in spirit, serving the


74
FOUNTAIN OF WISDOM.
Lord,” are consistent duties, and should not be dis-
united.
In all situations, as a Christian, I am required to
be an example to others. As I should not eat the
bread of idleness, I am bound to give attention to my
peculiar calling and work that I may eat. Far be it
from me, however, to be so absorbed in these earthly
pursuits as to neglect my higher destiny. I have to
work out my own salvation, and this requires indus-
try. If I only labour for the body, I am laying up
riches in bags with holes; there is more enduring
wealth, the acquisition of which requires my best and
freshest efforts. Lord, may I principally labour to
lay up treasure in heaven, where moth and rust do
not corrupt, nor thieves break through and steal.


FOUNTAIN OF WISDOM.
SLOTHFULNESS.
to sleep:
Go to the ant, thou sluggard :/ with thorns, and nettles had cover.
consider her ways, and be wise: led the face thereof, and the stone
Which having no guide, over- wall thereof was broken down.
seer, or
Then I saw, and considered it
Provideth her meat in the sum-well: I looked upon it, and re-
mer, and gathereth her food in ceived instruction.
the harvest.
Yet a little sleep, a little slum.
How long wilt thou sleep, ober, a little folding of the hands
sluggard? when wilt thou arise to sleep:
out of thy sleep? .
So shall thy poverty come as
Yet a little sleep, a little slum. one that travelleth; and thy want
ber, a little folding of the hands as an armed man.
| Slothfulness casteth into a deep
So shall thy poverty come as sleep; and an idle soul shall suffer
one that travelleth, and thy want hunger.
as an armed man.
| The desire of the slothful killeth
The slothful man saith, There him; for his hands refuse to la.
is a lion in the way; a lion is in bour.
the streets.
The sluggard will not plow by
As the door turneth upon his reason of the cold; therefore shall
hinges, so doth the slothful upon he beg in harvest, and have no.
his bed.
thing.
The slothful hideth his hand He also that is slothful in his
in his bosom; it grieveth him to work is brother to him that is a
bring it again to his mouth. great waster.
The sluggard is wiser in his As vinegar to the teeth, and as
own conceit than seven men that smoke to the eyes, so is the slug-
can render a reason.
gard to them that send him.
I went by the field of the sloth. He that gathereth in summer
ful, and by the vineyard of the is a wise son : but he that sleepeth
man void of understanding; in harvest is a son that causeth
And lo, it was all grown over shame.
The opposite of the virtue just treated, is here most
strikingly and graphically portrayed. Solomon dwells
emphatically on the vice of slothfulness, as if his soul
had been disgusted with numerous examples of it in
practical life around him. It is the besetting sin of
oriental countries, which is, in a measure, to be attri-
buted to the enervating influence of climate; but


76
FOUNTAIN OF WISDOM.
even under these circumstances it is inexcusable. To
their inhabitants, rest and inaction constitute the chief
luxury of life, and it requires determination of mind
to shake off this indolence of disposition. Numerous
examples of it are not wanting even where the influ-
ence of climate cannot be pleaded as an apology.
The occupations of regular business are to many an
intolerable burden; and did not necessity compel ex-
ertion, they would doze away existence in doing
nothing.
Slothfulness is not merely a negative quality, but a
positive vice. Its example is pernicious to the com-
munity, and its prevalence would loosen the bonds of
society. The work-shops would be deserted, the
fields lie untilled, commerce cease, and literature have
no ardent students; and the ultimate consequence
would be, that the supply of the necessaries and com-
forts of life would be cut off.
Where this disposition is indulged it soon brings its
just reward. Solomon graphically depicts the estate
of the sluggard which has run to waste, while he
folds his hands to sleep. Did its consequences stop
there, it would be a limited evil, as its effects would
be chiefly confined to the delinquents themselves;
but it is a diffusive poison, and as the encourager and
promoter of all other vices, it becomes seriously hurt-
ful to the community. Those who cast away the
restraints of regular occupation are the devil's readiest
instruments for every evil work. The slothful would
rather beg and steal than work, and the mass of those
who crowd the alms-houses and jails, as paupers and
felons, may trace their degradation and ruin to their
disinclination for industrious habits. Let the words


FOUNTAIN OF WISDOM.
of the wise man be pondered, and from the fate of
the sluggard let us receive instruction.
If bodily sloth is so injurious, how much more, my
soul, is spiritual sluggishness! Thou hast a great
work to perform; there are impetuous lusts to be cru-
cified, an ensnaring world to be overcome, and a hea-
ven to win, and canst thou afford to be idle? Cease
to be vigilant, and thou wilt be surprised; neglect the
work of God, and the great adversary will seduce thee
into his service. Remember that here is not thy rest,
but thou lookest for one to come. Whatever then,
thou findest to do, do it with thy might, for the night
cometh when no man can work. To the faithful
steward alone shall the welcome be given,“ well done
good and faithful servant, enter thou into the joy of
thy Lord.”


FOUNTAIN OF WISDOM.
RICHES.
Riches profit not in the day of rich, yet hath nothing: there is
wrath : but righteousness deliver. that maketh himself poor, yet hath
eth from death.
great riches.
How much better is it to get Labour not to be rich: cease
wisdom than gold! and to get from thine own wisdom.
understanding rather to be chosen Wilt thou set thine eyes upon
than silver!
that which is not ? for riches cer.
He that is greedy of gain trou. tainly make themselves wings;
bleth his own house ; but he that they fly away as an eagle toward
hateth gifts shall live.
heaven.
In the house of the righteous is A good man leaveth an inherit.
much treasure: but in the reve- ance to his children's children:
nues of the wicked is trouble. and the wealth of the sinner is
Treasures of wickedness profit laid up for the just.
nothing: but righteousness deliv: An inheritance may be gotten
ereth from death.
hastily at the beginning; but the
The Lord will not suffer the end thereof shall not be blessed.
soul of the righteous to famish: He that by usury and unjust
but he casteth away the substance gain increaseth his substance, he
of the wicked.
shall gather it for him that will
Wealth gotten by vanity shall pity the poor.
be diminished: but he that ga- A faithful man shall abound
thereth by labour shall increase. with blessings: but he that maketh
He that trusteth in his riches haste to be rich shall not be in.
shall fall : but the righteous shall nocent.
flourish as a branch.
Honour the Lord with thy sub-
The getting of treasures by a stance, and with the first fruits of
lying tongue is a vanity tossed all thine increase :
to and fro of them that seek So shall thy barns be filled with
death.
plenty, and thy presses shall burst
There is that maketh himself out with new wine.
It is possible, and perhaps not uncommon, for those
who possess no wealth, to moralize on its vanity,
from mere chagrin; but here we have the reflections
of one who could be influenced by no such motive.
Solomon “made silver and gold at Jerusalem as plen-
teous as stones;” and he had the most ample expe-
rience of all the pleasures, power, and dignity, which
their unlimited use could confer. He was not only


80
FOUNTAIN OF WISDOM.
tachment to it may lead to similar disasters. Devo-
tional habits are exchanged for worldly ones, the fires
of the household altar are extinguished; the children
of high promise become worthless, and that which
has been so eagerly sought after, as an antidote to
the ills of life, becomes its bane. Often do we see
men, who seemed to live for heaven, become grovel-
ling and lost to those finer and more dignified feel-
ings which once animated them; and not unfrequently
are we called to contemplate the miserable spectacle
of a man who, when possessed of little, lived in joyful
confidence on the promises of God, shrinking, amidst
his crowded coffers, in imaginary dread of a coming
poverty; ill used wealth, being thus deprived, by the
judgment of God, of even the insignificant power of
securing its possessor against the apprehensions of
starvation.
The true use of riches is to employ them rightly,
as the stewards of God. Whether there be one talent
or ten, the eternal Judge will exact a strict account of
their use, and wo to the rich man who deals unfaith-
fully with his trust. Money religiously employed in
feeding the hungry, clothing the naked, carrying com-
fort to the poor, and spiritual illumination to the desti-
tute, never acquires that rust which eats the flesh as
it were fire. On the contrary, it does good to the
giver and receiver; it meets the divine approbation,
and secures the divine blessing. If it be extremely
difficult for a rich man to enter into the kingdom of
heaven, and we are assured on the highest authority
that it is, it is not because riches necessarily oppose
an obstacle in the way of salvation; but because they
are so generally in the hands of unfaithful stewards,
who, surrounded by innumerable opportunities of


FOUNTAIN OF WISDOM.
THE POOR.
All the brethren of the poor do cause, and spoil the soul of those
hate him ; how much more do his that spoiled them.
friends go far from him? he pur. He that oppresseth the poor re-
sueth them with words, yet they proacheth his Maker, but he that
are wanting to him.
honoureth him hath mercy on the
Better is the poor that walketh poor.
in his integrity, than he that is There is a generation, whose
perverse in his lips, and is a teeth are as swords, and their jaw
fool.
teeth as knives, to devour the poor
The rich and poor meet toge- from off the earth, and the needy
ther: the Lord is the maker of from among men.
them all.
The poor is hated, even of his
Rob not the poor, because he is own neighbour, but the rich hath
poor: neither oppress the afflicted many friends.
in the gate:
He that has mercy on the poor,
For the Lord will plead their | happy is he.
Poverty is a condition in life, which is not neces-
sarily connected with any particular grade of moral
character; in itself it is neither a reproach nor a me-
rit, and it may be associated with the highest worth
or the greatest turpitude. A man can no more be
entitled to heaven on account of his poverty, than he
can on account of his wealth; although we have rea-
son to believe that the former condition is more favour-
able to the cultivation of the Christian temper. Both
conditions have their peculiar temptations, but those
of wealth are the most formidable. We should, how-
ever, distinguish between the poverty which has re-
sulted from vice, and that which befals a person in the
ordinary course of the divine providence. Whilst the
former is ordinarily the worst possible condition of hu-
man life, the latter may prove the most favourable to
virtue. We say this in full view of the usual attend-


FOUNTAIN OF WISDOM.
83
ants of poverty. The poor are generally neglected,
often despised, and, as Solomon says, even “ hated by
his own neighbours;” their opinions are little regard-
ed, their friendship unsought, and their fate contem-
plated without concern; but all this may prove emi-
nently serviceable in weaning them from the world
and fixing their thoughts on heaven.. Although
wealth may confer artificial distinctions, it cannot
purchase happiness; but poverty may be dignified by
virtue, and consist with true enjoyment. It is not the
privilege of the rich to despise the poor, nor is it justi-
as they do, in outward circumstances, in the sight of
God they meet together on an equality, and “He is
the ruler of them all.”
For the poor there should be sympathy, not of that
kind which expends itself in words of condolence,
and which merely says, “ be ye warmed and be ye
filled;" but that which, while it consoles and lightens
the sorrows of the poor, more substantially aids in
diminishing their burdens. It is our sacred duty to
minister to the wants of the needy; and perhaps one
of the heaviest items in the account of the rich, will
be their indifference and heartlessness towards their
suffering brethren, who would be satisfied with the
crumbs of their superfluity.
That is a noble charity which deviseth liberal things
and penetrates into the recesses of human wo, to carry
relief to the wretched. How many are the sons and
daughters of poverty, whose pangs would be miti-
gated by the sympathy of the benevolent visitor; and
whose beds of sickness and suffering would be soft-
ened by cheaply purchased comforts.
If to neglect the poor be a sin, to oppress them


86
FOUNTAIN OF WISDOM.
ultimately obliterated. Cruelty may be traced back,
through various gradations, to an unfeeling disregard
of another's welfare. In its first acts, it may be
scarcely noticed, in its maturer exhibitions it is fright-
ful and appalling. The man who has become a mon-
ster of iniquity, with a heart dead to every generous
impulse, was once a child, playful and comparatively
innocent; then he would shrink instinctively at an act
of cruelty, now he can without compunction imbrue
his hands in the blood of his fellow-man. Cruelty to
inferior animals is often the precursor of that which is
of a darker hue.
Such is the virtue, and such its opposite vice.
To possess the first, every humane feeling must be
carefully cherished, and the heart be made to respond
to every cry of misery. Repeated acts of benevo-
lence will impart vigour to a merciful disposition;
while every feeling of inhumanity will tend to foster
the opposite disposition.
It is a characteristic trait of heathenism that it is
cruel, and its spirit is observable not only in the so-
cial relations, but in the character of its gods and the
bloody rites of its religion. The spirit of Christianity,
on the contrary, is merciful; and the institutions of
pure benevolence, which spring up under its fostering
influence, as a refuge for the poor and suffering, are
an exemplification of its benign character. Those
who have imbibed most of its spirit are most intent
on mitigating human suffering, and most assiduous in
ministering to the miserable. He that can causelessly
inflict pain on another, or triumph in his calamity, has
not the spirit of Him who wept over the miseries which
were about to befal his relentless persecutors.
While humanity is shocked at the career of a Cæsar


FOUNTAIN OF WISDOM.
87
or a Napoleon, who purchased their fame at the ex-
pense of slaughtered millions; or of a Nero or a Robes-
pierre, who delighted in acts of cold-blooded murder;
our better nature admires the spirit of the dauntless
Howard, whose life was sacrificed to his philanthro-
py; or of the gentle Cowper, who could not inflict
pain on the meanest of God's creatures; or of the
self-denying missionary, who, in imitation of his Mas-
ter, goes on his errand of mercy to distant climes to
seek and restore the lost.
Do I expect mercy of God? I must myself be mer-
ciful. Those acts should delight me most, which re-
lieve the distressed and wipe away the tear of sorrow.
The world is full of suffering. Sin has desolated its
fairest scenes; in every direction we hear the cries of
distress and the wail of broken hearts; and is not this
a field in which I am called to act my part, in sooth-
ing the disconsolate? I must not only be careful not
to add to this amount of misery, but strive to dimi-
nish it. If others can sport with the calamities of
their fellow-men, let me regard every man as a bro-
ther, and run to his relief. This is my duty; it should
be my privilege and pleasure. Thus will I best honour
my Master and profit myself; for “the merciful man
doeth good to his own soul.”


88
FOUNTAIN OF WISDOM.
PRUDENCE.
A PRUDENT man foreseeth the knowledge; but a fool layeth open
evil, and hideth himself; but the his folly.
simple pass on, and are punish- The simple believeth every word:
ed.
but the prudent man looketh well to
Every prudent man dealeth with his going.
PRUDENCE is only another name for wisdom carried
out into practice, in the various relations of life. It
implies both intelligence and self-control. In the
management of worldly business, in the conduct of
domestic affairs, and in the regulation of general so-
cial intercourse, it is a quality of inestimable value.
There is no relation of life from which it can be safe-
ly excluded. Without the counsels of prudence, the
ruler would involve his government in inextricable
confusion; without prudent plans, the man of busi-
ness, instead of gathering in his profits, would squan-
der his capital; in its absence, the affairs of the
household would run into disorder and waste; and in
our intercourse with others, unless prudence be ob-
served, friendship would be broken, and the peace of
neighbourhoods destroyed. - In influencing our con-
duct, it suggests the best way of acting, and the right
and safe way of speaking. By prudent management
a newly married couple who start in life together,
with little or nothing to depend on from others, will
soon be seen emerging from their straitened circum-
stances into competency, if not wealth; while, on the
contrary, the largest inherited fortunes are melted
down and lost, not merely by profligacy, but from a


90
FOUNTAIN OF WISDOM.
aloof when the claims of religion are calling him to
action, and excuse himself under the plea of pruden-
tial considerations. No rule can be laid down for
discriminating between the true and counterfeit in this
respect, but that which is dictated by an enlightened
conscience. A man must have blinded his own mind,
if he be not conscious when he acts from genuine
prudence, or those selfish feelings, which are so odious
in themselves, as to require an assumed name to ap-
pear respectable.
My soul, how necessary is it that thou shouldst be
as wise as the serpent and as harmless as the dove.
Not only thine own interests, but those of thy fellow-
men, and, in a measure, those of the kingdom of
Christ, are entrusted to thee. How necessary, there-
fore, that thou shouldst have wisdom from above, for
the regulation of thy conduct. Seek heavenly direc-
tion, that neither in speech or behaviour, thou mayest
do that which will injure thyself or thy neighbour,
disturb the kindly relations thou sustainest to others,
or bring reproach on the cause of Christ.


FOUNTAIN OF WISDOM.
CHEERFULNESS.
A MERRY heart doeth good like! A merry heart maketh a cheer.
a medicine; but a broken spirit ful countenance: but by sorrow of
drieth the bones.
the heart the spirit is broken.
All the days of the afflicted are Even in laughter the heart is
evil : but he that is of a merry sorrowful; and the end of that
heart hath a continual feast. mirth is heaviness.
THERE is an unspeakable difference between profane
mirth and Christian cheerfulness. The libertine will
exclaim, “ Let us eat and drink for to-morrow we die;
let us seize the pleasures which present themselves,
casting care to the winds; and if our life is to be short,
at least let it be a merry one." How many insanely
act on this maxim, and give a free scope to their sen-
sual indulgences, regardless alike of the dictates of
reason and Scripture; and, as if they had no higher
destination than the brutes that perish, close their eyes
upon the retributions of eternity. Of such it may be
truly said, “wo unto you that laugh now, for ye shall
lament.” Their hilarity is soon to be clouded by
sickness, and as the shades of death gather around
them, the light of hope will be extinguished, and the
brief season of fitful pleasure will be succeeded by
“weeping and wailing and gnashing of teeth.”
Not so the Christian. His cheerfulness illuminates
his countenance, refreshes like a feast, and is as salu-
brious as a medicine. Religion when viewed at a
distance, through the discoloured medium of this
world, may wear a repulsive aspect; and like a sweet
landscape in nature, seen through a haze or by a de-


92
FOUNTAIN OF WISDOM.
fective eye, may seem divested of every charm. It
enjoins self-denial, requires rigid adherence to strict
rules, makes a light estimate of the most valued pos-
sessions of earth, is much in converse with death and
judgment, and these are the only features of it which
are discernible by the mere spectator. He accordingly
infers that it is unfriendly to enjoyment and enshroud-
ed in gloom. Pretenders to religion, and even Chris-
tians, who are ill-informed and weak in faith, not sel-
dom give countenance to this false impression by re-
pelling cheerfulness, as a temptation of Satan; and
imagining that a habitually clouded brow is the most
appropriate index of a right state of heart. Need we
say how mistaken their opinion?
It is true there is a mirth that is unseemly, and a
jesting which is not convenient in the Christian.
Frivolity ill becomes his character, as one who is in
daily expectation of a summons to the tribunal of
God. Still it is the privilege of every heaven-born
soul to “ rejoice always.” Even when weeping in
penitence, he may rejoice in hope; when mourning
over the ruined condition of the world, he may be
glad at his own deliverance. Who has a right to be
cheerful, if not the Christian? All valuable things
are his by divine legacy. If he cannot command the
luxuries which pamper the appetite, he has, besides
the hidden manna, food convenient for him; and these
necessaries are made sure to him by promise. If he
cannot boast of gay and costly apparel, he is clothed
with the pure white raiment, which renders him
beautiful in the eyes of heavenly beings. If he can-
not stretch forth his hands and point to his rich do-
mains, he can lift them up and exultingly point to the
skies, where is his inheritance, incorruptible, unde-


94
FOUNTAIN OF WISDOM.
Lord, thou mayest well participate in their gladness.
Honour thy Master and his glorious work, by joyfully
recalling to thy mind all the way in which the Lord
has led thee. Go to his house and partake of his or-
dinances with joy. Fulfil his commands, and endure
his chastisements with joy. Receive his daily favours
and submit to his blessed will with joy. Contemplate
death, as thy joyful release from all remaining infir-
mities and sins, and lay thy body in the grave in the
joyful hope of a glorious resurrection and immor-
tality.


96
FOUNTAIN OF WISDOM.
from sanctified affections. The tree must be good
before the fruit can be so, and, in like manner, there
can be no genuine religion, unless the heart feels and
acknowledges the teachings and restraints of divine
grace. There is much implied in the expression,
“God looketh upon the heart;” and he does it that he
may see whether its thoughts are holy, its feelings
spiritual, its passions controlled, its inclinations hea-
ven-directed. Whose experience does not corroborate
the declaration of Christ, “out of the heart proceed
evil thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies?” These are the deadly
issues of an unsanctified heart; and it is only by
going to this polluted fountain and correcting it, that
there can be issues of life.
Hence we see the force of the injunction, “keep
thy heart with all diligence.” Great pains are re-
quisite to success, for the very reason that the heart is
not easily kept. It is deceitful, it is desperately wicked.
Its natural inclinations are evil, they resist subjection
to the law of God; and hence the necessity of super-
natural aid, to change their direction. · The thoughts
are to be kept from wandering; the desires from
being worldly; the passions from being sensual. We
are to keep the heart in the fear of God, in the love
of God, and in all holy obedience. To use the lan-
guage of another, “we must maintain a holy jealousy
of ourselves, and set a strict guard accordingly, upon
all the avenues of the soul; keep our hearts from
doing hurt and getting hurt; from being defiled by
sin and disturbed by trouble; keep them as our jewel,
as our vineyard; keep a conscience void of offence;
keep out bad thoughts, keep up good thoughts; keep
the affections on right objects and in due bounds."


FOUNTAIN OF WISDOM.
99
right, we might with comparative ease overcome the
opposition from without; but the necessity for resolu-
tion becomes obvious, when we have to watch the
traitors within the fortress, as well as the assailants
without.
It need scarcely be said, that under such untoward
circumstances we should hazard nothing on a deter-
mination made in our own strength. We must have
help from God. He must strengthen and sanctify our
purposes. He must infuse vigour into our plans, and
for his aid, earnest and importunate prayer should be
offered. The stake is invaluable; its security is worth
a struggle.
It is a characteristic of some that for a time they
run well, and are then hindered; their religion is as
evanescent “ as the morning cloud and early dew
which passeth away.” The secret of their failure is
the unsteadiness of their purpose. They have not
sufficiently appreciated the object at which they aim;
they have not reckoned the difficulties of the enterprise;
and hence their infirm purposes give way under the
first pressure. Others go through the warfare with a
heroism which is not to be daunted, and they dream
not of relaxing, until the crown of victory is achieved.
What is the secret of their success? They feel the
value of heaven; they know the salvation of the soul
is precious; they are persuaded that all the entice.
ments of sin, however painted to deceive, are ene-
mies in disguise; they know the prize may be lost by
compromising, parleying or hesitating, and hence for
their lives they press toward the mark, with their backs
to the world and their faces directed heavenward.
With such determination failure is impossible. The
most formidable antagonist quails and retires before


100
FOUNTAIN OF WISDOM.
the Christian, who encounters him in the strength of
the Lord, and with a firm purpose to conquer.
My soul, thou hast many enemies watching for thy
destruction. They are vigilant, powerful, and not to
be despised. Propose no conditions of amity with
them. They will deceive. Resolve to resist them
unto death. Accomplish thy warfare manfully. Jesus
overcame, and in him thou mayest triumph. He can
impart strength to thy weak arm, and courage to thy
failing heart. Persevere, for thy contest will be soon
over. A few years at most will close thy warfare, and
then thou wilt be elevated above all adverse influ-
ences, and as Christ overcame and is set down with
his Father on his throne, so thou shalt overcome and


FOUNTAIN OF WISDOM.
101
TRUST IN GOD.
Trust in the Lord with all thine! The fear of man bringeth a
heart; and lean not unto thine snare; but whoso putteth his trust
own understanding
in the Lord shall be safe.
Whoso trusteth in the Lord, Every word of God is pure: he
happy is he.
is a shield unto them that put their
He that is of a proud heart | trust in him.
stirreth up strife; but he that put- Commit thy works unto the
teth his trust in the Lord, shall Lord, and thy thoughts shall be
be made fat.
Testablished.
How emphatically does the word of God dissuade
against a misplaced confidence; and how necessary
the dissuasive, since it has become one of the most
striking features of our apostasy, that we are disposed
to trust in any thing but God. The rich trust in their
wealth, the wise in their wisdom, the subject in his
ruler, the sick in his physician, and in short, whatever
may be our circumstances of want or danger, there is
always some false refuge to which we are disposed
to flee. Why should it be so? Has experience justi-
fied such expedients ? On the contrary, is not the
tions and hopes, which have been built upon the
sand? He that leans upon the world in any of its
multifarious contrivances, will, sooner or later, dis-
cover that he leans upon a broken reed, which will
pierce, but not sustain him.
Driven from this alternative, are we left unsupport-
ed in our weakness and infirmity? We are not ne-
cessarily so, for there is One, in whom we can trust
without reserve, and without apprehension of disap-
pointment. Turn over the pages of Scripture, and


102
FOUNTAIN OF WISDOM.
on every page you may see it written, as a direction
for the weak, weary, and fainting pilgrim-TRUST IN
THE LORD. Are you in bodily or spiritual danger?
Are you in perplexity and uncertainty, are you poor
and friendless, are you in pain or trouble, does the
world deceive, Satan tempt, and death and hell threat-
en you? Still this is the simple and effectual direction,
which meets your case, TRUST IN THE LORD. How
comforting, how exhilarating! In the Lord is ever-
lasting might, and therefore he is greater than all that
can be against us; he has all knowledge, and cannot
therefore be ignorant of our circumstances; he has
infinite pity, and therefore will not repulse the hum-
ble and confiding heart. Besides, has he not invited
our confidence? nay, has he not promised to accept
and reward it? His word, which is sure and infal-
lible, abounds with encouragement. It contains, too,
the record of the experience of the saints in all ages,
who have trusted in the Lord, and have not been
put to shame. He is not a God so high that he will
not condescend, nor is he so glorious, as to be unap-
proachable; for he has constituted his own beloved
Son the way of access, through whom if any man
come unto him, he shall in nowise be cast out. Com-
mit thy ways, therefore, unto the Lord; trust him
with all thy heart and be safe.
O my soul, how sweet thy privilege and how great
thy security, in trusting in the Lord! Thou mayest
well appeal to thy experience for evidence of God's
faithfulness, for hitherto he has never disappointed
thy confidence. In despondency he has comforted
thee, in doubt relieved thee, and to thy troubled
conscience he has spoken peace. He hath delivered
and will yet deliver thee. Difficulties and trials are


FOUNTAIN OF WISDOM.
105
tion, and with right qualifications, it fully and happily
answers its original design. Among heathen nations,
its chief benefits have been defeated, by the degrada-
tion of the female character; and even in nominally
Christian ones, it is often abused by imprudent and
mercenary connexions. Woman is designed to be the
charm of the domestic circle, and on her is mainly
dependent its happiness.
Although the customs of Eastern life are not well
adapted to the duties and rational enjoyments of the
marriage relation, still the author of the preceding de-
scription evinced a just apprehension of the qualities
which constitute a good wife. He delineates a home-
scene with inimitable grace, and brings into relief
many leading traits of character, which, in any age
or country, would adorn the matron. In his enume-
ration, he comprehends her virtue, wisdom, benevo-
lence, industry, kindness, faithfulness to her children,
regard for her husband's happiness, and just manage-
ment of her household concerns.
On a topic where much might be suggested, a few
hints must suffice. In accommodating herself to her
husband, the wife should not imagine that she lowers
her dignity or abridges her independence. It is her
prerogative to rule in the domestic circle; and she
never forfeits her ascendency, but through her own
faults or defects.
Possessed of a cultivated mind, blest with bland and
gentle manners, governed by prudence, and endowed
with a warm and confiding heart, she cannot fail to
secure, not only the love and esteem, but the respect
and confidence of her husband; and while he regards
her as his truest friend, he cheerfully resorts to her as
his safest counsellor. Without such qualities of heart
10


106
FOUNTAIN OF WISDOM.
and mind, it is vain for a woman to aim at a controlling
influence. The throne of man's heart may be won by
gentleness, and retained by virtue and intelligence; but
cannot be carried by storm; and the wife never com-
mits a more fatal mistake, than when she supposes
she can secure ascendency by dictation, irritating de-
mands, or angry discussion. These are so opposite
to the beau ideal of female loveliness, which one is
apt to form, as to repel the heart and diminish its con-
fidence. A good wife must possess sterling qualities;
such as will wear well and improve by use, and more
than supply the place of exterior attractions, when they
begin to fade or lose their charm.
A temper amiable and equable, a quiet and gentle
manner, industrious habits, prudence and economy,
a love of home, a conciliating disposition, right and
fixed principles, are, in a sense, indispensable. A
good wife should ever greet her husband with smiles;
his happiness should be her study; and when exhaust-
ed and harassed by attention to his secular concerns,
at home he should find a sweet refuge; and in her,
one ready to soothe and cheer him. Her cheerfulness
may dispel the cloud from his brow, and her placidity
smooth the rufflings of his temper. Her industry
should never degenerate into noisy bustling, nor her
neatness into that fastidious nicety, than which nothing
is more annoying to others. A wife is never less beau-
tiful than when angry, never less interesting than when
scolding. In the management of children and domes-
tics, she should pursue a uniform plan, that all may
know their duties, and be fully apprized that obedience
will be required; this once settled, there will be less
necessity for the repetition of authoritative commands.
In expecting these and similar qualifications in a wife,


108
FOUNTAIN OF WISDOM.
REPRO O F.
A REPROOF entereth more into a Poverty and shame shall be to
wise man than an hundred stripes him that refuseth instruction: but
into a fool.
he that regardeth reproof shall be
The ear that heareth the reproof honoured.
of life abideth among the wise. He, that being often reproved
He that refuseth instruction des hardeneth his neck, shall suddenly
piseth his own soul: but he that be destroyed, and that without
heareth reproof getteth under-remedy. *
standing.
| Correction is grievous unto him
Faithful are the wounds of a that forsaketh the way: and he
friend; but the kisses of an enemy that hateth reproof shall die.
are deceitful.
BLAME-WORTHINESS is the just ground of reproof.
It may be administered by superiors, equals, or infe-
riors; its poignancy depending principally on its
relevancy, and not wholly on the character of him
who administers it. There is certainly more propriety
in the reproof of one who is careful of his own conduct,
and whose general correctness exempts him from re-
tort; and yet occasions may exist in which the right-
eous may incur the reproof of the wicked. As all
men are imperfect, all are exposed to reprehension;
and they are generally most deserving of it who most
bitterly complain and most fiercely resent it. To ima-
gine that there is nothing in us worthy of blame, is a
strong proof of ignorance and self-conceit.
Reproof may be administered by actions as well as
words. The example of a good man is a lively re-
proof of the wicked. No language of rebuke could
have more deeply entered into the soul of Peter than
did the look of his Lord. Gentle, yet reprimanding,


110
FOUNTAIN OF WISDOM.
wise. If called to administer it to others, do it from
affectionate concern for their interests; if exposed to
receive it, know that it is well to be corrected for thy
faults. Especially when God reproves, reverently
submit and turn from the sin which awakens his dis-
pleasure. Thou hast greatly erred from thy youth
until now, and yet, through divine forbearance, thou
hast escaped the just desert of thy sins. Wilt thou not
therefore receive with docility the reproofs of God's
providence and word, which are designed for thy
good? Remember and be warned by the fate of those,
who harden themselves in their sin and will not be
admonished to forsake it. Earthly friends and coun-
but although often reproved, they harden their neck,
and then they are suddenly destroyed, and that with-
out remedy,


FOUNTAIN OF WISDOM.
113
Another class of lies springs from malice. The
tattler and slanderer present melancholy examples,
when they engage in their diabolical work of dama-
ging the reputation of others. With just so much
foundation in truth as to give a colourable aspect to
their tales, they accomplish by inuendos or exaggera-
tions their base purpose; and, without enriching them-
selves, impoverish others, who, in the loss of character,
lose their all. In a moral point of view, the malicious
liar is unspeakably more odious than the vain or mer-
cenary one.
A lie is ordinarily expressed in words; but it may
be as effectually told by a look, the pointing of a finger,
or the slippression of some part of the truth. Exam-
ples of these will readily suggest themselves to the
reflecting reader.
There is one form of lying, however, which is pecu-
liarly offensive in the sight of God; it is that which
relates to a false pretence in religion, and is a lie of
hypocrisy. Religion may be professed where the real-
ity does not exist, from sheer ignorance and without
intention to deceive; this is properly called self-decep-
tion; but religious character is often assumed in form
from unjustifiable motives, and with the view of de-
ceiving others; and this is hypocrisy. He that will
thus lie, not only to man, but to God, who cannot be
deceived, incurs a fearful responsibility. The cases of
Judas, Ananias and Sapphira, are placed on record
to show God's abhorrence of the wilful hypocrite.
Falsehood, in all its modifications, is opposed to
the divine law; and in the holy Scriptures, the displea-
sure of God is, with remarkable frequency, pronounced
against it. It is certainly accompanied with great incon-
venience and loss of reputation here to those who prac-


116
FOUNTAIN OF WISDOM.
ceit, sooner or later leads to its own detection. The
most consummate art will at times so relax its watch-
fulness, as to let the true character be seen through
the disguise. A man may speak fair, dissemble with
his lips, and cover the hatred of his heart; but his
wickedness shall be showed before the whole congre-
gation. In the domestic relations, how often is deceit
resorted to, to cover crime between husband and wife,
parents and children, employers and domestics! Its
detection is often the cause of domestic strife, and of
alienation and disunion.
Never does this vice wear a more odious aspect
than when found in professed religious teachers,
who assume an air of sanctity, and by flattering
speeches, propagate their errors to the ruin of the
souls of men. The word of God frequently refers to
such as “deceivers and deceitful workers, who trans-
form themselves into apostles of Christ, and by good
words and fair speeches, deceive the hearts of the
simple.” Heretics in all ages of the church have
proved themselves to be masters in the art of deceit;
and the success of their efforts, in no small degree,
depends on the skill with which they personate the
ambassadors of God. Verily they have their reward.
The more successful here, the more terrible their re-
tribution hereafter.
My soul, let sincerity characterize all thy social in-
tercourse with thy fellow-men, and all thy inter-
course with God. As thou prayest against a false
tongue, so pray against a deceitful heart. As a
Christian, thou shouldst imitate the blessed Jesus,
who was never obsequious in courting the favour of
the great, was free from guile, ever appeared in his


FOUNTAIN OF WISDOM.
117
true character, and who was so constant in his affec-
tion, that having loved his own, he loved them to the
end. With him profession and practice were coinci-
dent, and so it should be with thee. Let thy words
ever be the echo of thy sentiments; and aim at that
holy state of heart in which thou wilt not be afraid
that the world should pry into the secret recesses of
thy bosom.
le


118
FOUNTAIN OF WISDOM.
ANGER.
A STONE is heavy, and the sand A wrathful man stirreth up
weighty; but a fool's wrath is strife: but he that is slow to
heavier than them both.
| anger appeaseth strife.
Wrath is cruel, and anger is He that is slow to wrath is
outrageous.
of great understanding; but he
He that is soon angry dealeth that is hasty of spirit exalteth
foolishly: and a man of wicked folly.
devices is hated.
| Make no friendship with an
An angry man stirreth up angry man; and with a furious
strife, and a furious man abound man thou shalt not go.
eth in transgression.
ANGER may be regarded as a temporary insanity;
for, when in excess, it imparts to the face the hue, to
the voice the violence, and to the conduct the fury of
the madman. There is, however, this difference, that
the emotion in the one case is controllable, but not in
the other; and hence the angry man is criminal, while
the insane, in his paroxysms, is not held morally re-
sponsible. Some temperaments are more excitable
than others, and require more watchful care to sup-
press the first ebullitions. The tendency to anger
may be nurtured by indulgence, or restrained by
Christian discipline. To the latter duty, we should
be constrained by two considerations; the first is,
that anger can be indulged only in the face of God's
express prohibition, and consequently incurs his dis-
pleasure; the other arises from a view of the conse-
quences into which it may betray us in this life.
There are few more frightful sources of crime. It is
murder in conception, and oftens impels to the actual
perpetration. It always inclines to violence; and the
angry man is not in a fit mood to say, within what


FOUNTAIN OF WISDOM.
119
limits such violence shall be restrained. His reason
becomes impaired, his moral perceptions blunted, his
conscience blinded; and thus, for the time being, he
disqualifies himself for cool and rational conduct.
What a curse to a neighbourhood is such a temper,
and how still more intolerable in a household! It
poisons every comfort of life, and counteracts the
best arranged plans for domestic felicity.
Irritability is so excessive in some persons as to
be regarded as an infirmity, which may be attributed
more to physical constitution than to moral perversity.
For the inost part this is an error, as, in general, the
nervous condition, on which it is supposed to depend,
is superinduced by habit and criminal neglect of early
restraint. If, like a stringed instrument, the passions
are accustomed to vibrate to the slightest touch, it
may be an infirmity, but certainly not an innocent one.
It is extremely difficult to “be angry and sin not;" and
the Christian man should be anxious and watchful
lest a sinful emotion should be indulged under a false
name. In situations most trying to the temper, even
when others by insult and injury aim to exasperate,
it is the duty of the rational man to pause and ask
himself, “ dost thou well to be angry?” The world
is replete with trouble, which need not be increased
from this cause. Those against whom our angry re-
sentment might be excited, like ourselves, are mortal
dying creatures, who are soon to stand before the
dread tribunal of God. Why then quarrel by the
way? Would the recollection of our anger add to
our tranquillity, if we or they were engaged in the
last struggle, or standing before the bar of God? Why
then impart to the grave an additional gloom, or to


124
FOUNTAIN OF WISDOM.
ENVY.
Wrath is cruel and anger is A sound heart is the life of the
outrageous; but who is able to flesh, but envy the rottenness of
stand before envy?
| the bones.
Envy is awakened by desirable qualities or stations
mean and cruel, as its chief occupation is to depre-
ciate others, and its highest gratification their degra-
dation and overthrow. Instead of inducing exertion,
to rise to an equality with those above, it chiefly aims
to reduce others to its own level. It is so blind as to
see no charm in beauty, no excellence in virtue, which
it does not itself possess; and yet so sharp sighted as
to espy defects which do not exist, and to magnify
those that do. Its judgments also are severe; for it
denies merit to others, and is pained when they are
applauded. It has poisoned arrows to shoot at those
who dare ascend one step higher on the hill of fame
than itself; and with remorseless cruelty would hurl
them into the depths below. Well might the wise
man exclaim, “ Wrath is cruel, and anger is outrage-
ous, but who can stand before envy?” The first is
like a storm which may be braved, but the latter like
an atmosphere loaded with poisonous vapours, the
fatal operation of which is insidious and unseen. How
many have been defamed, betrayed, and ruined by it!
The good, the great, and the successful, find in it their
chief enemy. The Son of God himself was delivered
to death through envy; and “when the Jews were


FOUNTAIN OF WISDOM.
125
filled with envy, they laid hands on the Apostles and
put them in the common prison.”
While injurious to others it is a corroding poison to
its possessor. Like jealousy, to which it is akin, it
drinks up the spirit, scares rest from the bosom, and
is “rottenness to the bones.” Who would covet the
feelings of the envious man? In depreciating others,
he is conscious he does not exalt himself; in disturbing
their peace he destroys his own; and, like a venomous
serpent, if he fails to strike his fangs into the object of
his attack, he infixes them in himself. Thus it brings
its wretched reward with it even in this world. “Envy
destroyeth the silly one.” Its dwelling is not exclu-
sively among the openly wicked, but, from the Apos-
tles' days until the present, it has been the troubler of
the church. Even those who minister in holy things are
not free from it when surpassed by others in their gifts,
graces, and success. Alas, how is religion discredited,
the peace of Sion disturbed, and the progress of the
gospel retarded, by the introduction of this feeling
among those who profess to be sanctified by the spi.
rit of Christ! Well might an apostle exclaim, “ If
ye have bitter envying and strife in your hearts, glory
not and lie not against the truth. This wisdom des-
cendeth not from above, but is earthly, sensual, and
devilish; for where envying and strife is, there is con-
fusion and every evil work.”
My soul, if thou wouldst have peace, and regard
the favour of God, let not envy dwell within thee. It
is true that others surpass thee in the gifts of providence
and the endowments of grace, and in the success of
their exertions; they receive more of the applause of
the world and of the reverence of the good; but why
shouldst thou on that account regard them with un-


126
FOUNTAIN OF WISDOM.
holy envy? If they have done well, thou shouldst
rejoice; and, in the spirit of John the Baptist, thou
shouldst be willing that they should increase, although
thereby thou shouldst decrease. If thy heavenly
Father bestows gifts on them which he withholds from
thee, wilt thou quarrel with God for making thee to
differ? If virtue is promoted and religion triumphs
more through the instrumentality of others than thine
own; this is a good reason for humility and self-exami-
nation, but no ground for envy. Give credit where
it is due, and strive thyself to deserve it. Esteem
others better than thyself, let their good deeds awaken
thy gratitude, and excite thy emulation, and if they
should surpass thee in every thing else, at least re-
solve that they shall not surpass thee in love to God,
and in lowliness of mind. Thou needest not envy
others; the highway is before thee, and it will be
thine own fault, if thou dost not inherit a crown, and
become an heir of glory.


FOUNTAIN OF WISDOM.
.
127
SELF-CONCEIT.
SEEST thou a man wise in his Let another man praise thee, and
own conceit? there is more hope not thine own mouth; a stranger,
of a fool than of him.
and not thine own lips.
The rich man is wise in his own The way of a fool is right in
conceit: but the poor that hath un- his own eyes: but he that heark.
derstanding searcheth him out. eneth unto counsel is wise.
Most men will proclaim every Every way of man is right in
one his own goodness: but a faith. his own eyes: but the Lord pon.
ful man who can find ?
dereth the hearts.
in find?
It is a gospel injunction not to think more highly
of ourselves than we ought to think, nor by self-
flattering partiality to form an exaggerated estimate
of our own attainments. By self-conceit, a man not
only forfeits the esteem of others, but renders himself
an object of ridicule. When a man's own lips praise
him, there is strong presumptive reason to believe
that he is not worthy of praise; for the qualities or
acts which are really meritorious never fail to speak
for themselves, and are only brought into suspicion
by self-commendation. Self-conceit may possibly, in
some rare cases, consist with real merit; although it
is generally the evidence of a weak mind, and found
in alliance with mere pretension. It is a peculiar
infirmity of youth, which maturer age ought to cor-
rect; for he that imagines himself to be very wise at
twenty, ought at fifty to be convinced that he knows
nothing as he should know it. He that has little com-
prehensiveness of view, may pride himself in his know-
ledge of the objects within his limited circle; but as his
views become expanded, and the range of subjects
which are not known increases, pride receives a salu-


130
FOUNTAIN OF WISDOM.
INJUSTICE AND OPPRESSION.
An unjust man is an abomina- shall be delight, and a good bless-
tion to the just: and he that is ing shall come upon them.
upright in the way is abomination. The robbery of the wicked shall
to the wicked.
destroy them; because they re-
He that justifieth the wicked, fused to do judgment.
and he that condemneth the just, Remove not the ancient land.
even they both are abomination mark, which thy fathers have set.
to the Lord.
He that oppresseth the poor to
A wicked man taketh a gift out increase his riches, and he that
of the bosom to pervert the ways giveth to the rich, shall surely
of judgment.
come to want.
A poor man that oppresseth the For their redeemer is mighty;
poor is like a sweeping rain which he shall plead their cause with thee.
leaveth no food.
1 Remove not the old landmark;
He that saith unto the wicked, and enter not into the fields of the
Thou art righteous; him shall the fatherless.
people curse, nations shall abhor If thou hast nothing to pay,
him:
why should he take away thy bed
But to them that rebuke him from under thee?
The design of justice is to render to each man his
due, and to prevent the oppression of the weak by the
powerful. To secure its objects, it has been the aim
of good governments strictly to define the rights of
individuals, and to maintain them by laws properly
enforced. The claims of justice would, in general, be
maintained by the observance of one comprehensive
scriptural precept, “to do unto others as we would
that others should do unto us;" and the indisposition
of men to regard this rule has rendered necessary that
cumbrous apparatus of law which attempts to note
each specific infringement of human rights, and to
affix an appropriate penalty. Injustice is seldom the
result of simple ignorance; it is rather a sin of inten-
tion. Men know better than they practice, and it is


FOUNTAIN OF WISDOM.
131
only by perverting their judgment and silencing con-
science that they become prepared to act unjustly.
The desire for unlawful gain, and the indulgence of
personal enmity, are the pregnant sources of injustice.
Men covetously grasp at each other's property, restrict
each other's liberty, and assail each other's reputation,
to gratify malice or the inordinate love of gain. Loose
principles lead to culpable conduct; and outward acts
are only the embodiment of inward feelings. Injus-
tice is always accompanied by oppression; it falls
heavily on its victims, who are subjected to inconve-
and sometimes driven to desperation by the injury
inflicted.
The universal prevalence of religion is the only
adequate remedy for the evils arising from this source;
for this requires of us in all acts, respect to the dictates
of conscience, love to our neighbour, and regard to His
law, who will judge the motives and try the secrets of
all hearts. Human laws furnish a very insufficient se-
curity. They are necessarily imperfect, cannot pro-
vide for all possible contingencies, and even when
good are too often badly administered. Justice is not
always a divinity in its own temples. The injured
may find in his legal adviser a sharper who will be-
tray his confidence and profit by his ignorance; and
in his judge, one perverted by a bribe, and whose de-
cision will only give additional reason for just com-
plaint. Unless men are influenced by a sense of re-
ligious responsibility, it is not mere station, although
the chief duty of that station is to secure human rights,
that will make them the undeviating and zealous
friends of justice. How melancholy the picture which
our apostate world presents of men preying on one


140
FOUNTAIN OF WISDOM.
FOLLY.
Let a bear robbed of her whelps with a pestle, yet will not his fool-
meet a man, rather than a fool in ishness depart from him.
his folly.
It is as sport to a fool to do mis-
He that begetteth a fool doeth chief: but a man of understand-
it to his sorrow: and the father of ing hath wisdom.
a fool hath no joy.
He that answereth a matter be.
Though thou shouldest bray a fore he heareth it, it is folly and
fool in a mortar among wheat shame unto him.
All sin is folly, but the wise man seems here espe-
cially to refer to what is now usually intended by the
term, namely, indiscretion, and want of practical good
sense. There are none more capricious in their con-
duct, or less trust-worthy, than persons of this descrip-
tion. They may be compared to a flimsily construct-
ed boat cast upon the waves, with sails set, and neither
ballast nor steersman. They have not knowledge
enough to steady them, nor discretion enough to man-
age the helm. The fool always supposes himself to
be wise, and his presumption never fails to betray his
ignorance. He has more glibness of tongue than
activity of brain, and hence he deals more in words
than ideas. Always prepared, in his own judgment,
to express an opinion on all subjects, he exposes him-
self to contempt; and yet he has too little discernment
to perceive the low estimate in which he is held. Silly
thoughts, trifling conversation, and frivolous manners,
the sport or the nuisance of the society into which he
intrudes.
If folly always resulted from mental incapacity, it


FOUNTAIN OF WISDOM.
141
might be pitied if not tolerated; but it is oftener vol-
untary as resulting from vain self-confidence, which
despises instruction, and neglects the means of im-
provement. It refuses to study the proprieties of time
and place, and hence is always impertinent. In com-
pany it sets itself before wisdom, and insists upon talk-
ing when it should be a listener. In deportment it is
a harlequin, which is ever annoying those around it
with its caps and bells. There are rich fools, and
fashionable fools, and fools highly connected, and they
remain fools under all circumstances; but of all the
tribe, the irreligious fool is the most intolerable. He
rashly ventures where angels fear to tread; he handles
the mysteries of God with an irreverence that shocks;
he is confident where wise men modestly hesitate; he
is flippant and frivolous on themes most sacred and
awful; in a word, he makes a mock of sin, and says
in his heart, “There is no God.”
Who has not met with such persons, and who ever
wishes to meet with them a second time? Who wishes
to be exposed to their tongue, and who does not wish
to keep aloof from their mischievous influences ? A
cautious man had rather encounter a bear rendered
furious by the loss of her cubs, than a fool in his folly.
Solomon regarded this vice as among the most incor-
rigible. There is no reason to appeal to, no fulcrum on
which to rest the lever by which they might be moved.
Reproof reaches them not, correction does not improve
them; and even if brayed in a mortar, the essential
folly still remains. Even Solomon seemed perplexed
to know precisely how to deal with them, and even-
tually came to the conclusion, that as fools were always
capricious, so they were to be treated differently under
different circumstances. There were times when a fool
13


142
FOUNTAIN OF WISDOM.
should not be answered according to his folly, lest we
should be like him; and there were times too when
he should be answered according to his folly, lest he
should be wise in his own conceit. Surely the father
of a fool might rejoice in being childless.
My soul, let the frequent spectacle of folly render
thee wise. As the character of a fool is contemptible
to men, so it is provoking to God. Get wisdom and
understanding, especially heavenly wisdom, that in
conversation thou mayest be instructive, and in de-
portment an example of propriety. To adorn thy
profession as a Christian, thou needest the wisdom of
the serpent, as well as the harmlessness of the dove,
6 showing thyself a pattern of good works; in doc-
trine, showing uncorruptness, gravity, sincerity, sound
speech that cannot be condemned, that he that is of the
contrary part may be ashamed, having no evil thing to
say of thee.”


FOUNTAIN OF WISDOM.
143
EVIL COMPANY.
My son, if sinners entice thee, have done mischief; and their
consent thou not.
sleep is taken away, unless they
Cease, my son, to hear the in-cause some to fall.
struction that causeth to err from For they eat the bread of wick.
the words of knowledge.
edness, and drink the wine of vio.
He that walketh with wise men lence.
shall be wise; but a companion of My son, walk not thou in the
fools shall be destroyed.
way with them; refrain thy foot
Enter not into the path of the from their path:
wicked, and go not in the way of Whoso causeth the righteous to
evil men.
go astray in an evil way, he shall
Avoid it, pass not by it, turn fall himself into his own pit: but
from it, and pass away.
the upright shall have good things
For they sleep not, except they' in possession.
It is a well-considered maxim, that a man is known
by his company; because intimacy implies a confor-
mity of views and habits. Contraries repel each
other; but things that are similar mutually attract.
As all are born with depraved feelings, the tendency
in all is to evil conduct. The most careful discipline
in youth, and the most powerful religious restraints
are necessary to counteract the downward propensity
of our nature, and where these are wanting, there is
feeble hope that the young will be preserved from de-
basement and ruin. The world abounds with allure-
ments which charm the senses, and facilities are fur-
nished on every hand to gratify the appetites. Besides
the strong impulse to sin from within, Satan has appro-
priate instrumentalities to call it forth into action. His
devices are numerous and artful; they are addressed to
every evil desire; they appeal to every sense; they in-
sinuate themselves by every avenue into the heart, and
raise a tumult of passions not easily allayed. If sin were


144
FOUNTAIN OF WISDOM.
presented in its naked deformity, it would disgust and
repel; but it is tricked out in every imaginable charm,
that it may the more certainly entice. It beckons its
victim under the beautiful impersonation of pleasure;
but when it gets him in its embrace, it is converted
into a fury. The fair side alone is exhibited; the con-
sequences are concealed in the back ground. Is it
wonderful, then, that the inexperienced should be
ensnared? Is it not more wonderful that any should
escape ?
The devices of Satan are seconded by his ready
agents. The deceived become deceivers in their turn;
corrupted themselves, they take a malignant pleasure
in corrupting others. “They sleep not except they
have done mischief, and their sleep is taken away
unless they cause some to fall.” The experienced in
vice are forward to impart their knowledge to others.
With art they approach their victim; they come under
the semblance of friendship; they shock not his feel-
ings by too sudden a revelation; they laugh away the
fears of his conscience, and counteract the influences
of his education. They glowingly paint the pleasures
of their pursuits, lead him on step by step, point out
the way to the haunts of vice, gather around him their
toils, until he first tastes, and then becomes immersed
in their vices, and as much a child of hell as them-
selves. How many credulous youth have been thus
enticed, each false step preparing the way for further
declension, until they find themselves hopelessly and
helplessly hurrying down the precipitous descent!-
Cursed is the art of the seducer, and awful will be his
fate! Upon his withered soul must settle the remorse
of having blighted many a fair hope, perverted many
a right principle, and ruined many a precious soul.


FOUNTAIN OF WISDOM.
145
“My son, if sinners entice thee, consent thou not.”
Trust not their pretended friendship, believe not their
false representations; and be admonished, that it is
not thy welfare, but thy destruction, which they con-
template. Their enjoyments are deceitful, pain and
anguish are in their train; and if thou follow in their
way, thou wilt inevitably find sorrows and regrets,
which will infinitely counterbalance any temporary
gratification which they may afford.
My soul, if thou hast escaped the contagion of cor-
rupt companions, and the snares of the devil, it is a
miracle of grace, for which thou shouldst be eternally
thankful. Thou hast not subdued the lusts of the flesh
by thine own power; thou hast not defeated the wiles
of Satan by thine own vigilance; thou hast not frus-
trated the plans of evil seducers by thine own firm-
ness and resolution. It is by the ever watchful
providence of God, and through the influence of his
grace, that thou hast been plucked as a brand from
the burning. Rejoice that thy conscience has not
been stupefied, that thy principles have not been sub-
verted, nor evil habits formed to hold thee a captive
of Satan by an iron grasp. While thy prayer is, that
thou mayest not be gathered with sinners, take God's
chosen people as thy loved companions, and delight-
edly say,
These are the company I keep,
These are the choicest friends I know.
They will not lead thee into evil, but aid thee in thy
duty, and encourage thee in thy spiritual conflict.
Their God is thy God, with them thou hast an iden-
tity of hopes, interests, and pursuits, and thy inti-
macy with them on earth shall be perpetuated in
heaven.
13*


FOUNTAIN OF WISDOM.
147
in kindness and love. Some seem to be in a pecu-
liar manner born for striſe-birds of the storm, whose
chosen elements are the swelling surge and the roar-
ing wind. To them, every occasion becomes a sub-
ject of quarrel; their anger is easily excited, and, if
not actually hurried to acts of violence, their tongue
becomes voluble with abuse.
We cannot conceive it to be possible, that persons
thus characterized, should be subjects of divine grace.
Religion may consist with infirmities of temper; but
not, we conceive, with a contentious spirit, habitually
indulged. The Holy Spirit flies from the scenes of
noise and strife. If it is not consistent with personal
piety, which implies self-control, neither can there be
family religion, where there are continual family bick-
erings; nor spirituality in a church, whose members
contend with each other in the spirit of the world.
He that would cultivate intimate communion with
God, will rather suffer unjustly than contend.
Beside the domestic discord which is unhappily so
common, the world is full of strife and litigation.
Thousands are slaughtered by their fellows on the
field of battle; and even when disputes are not set-
tled in a manner so inhuman, we find men, on the
most trivial occasions, avenging their injuries by sum-
moning each other before the civil tribunals. All the
multifarious provisions of human laws have become
necessary, through the prevalence of this disputatious
temper; and for its suppression, our Lord directed his
disciples to cultivate forbearance and meekness—“I
say unto you, that ye resist not evil, but whosoever
shall smite thee on thy right cheek, turn to him the
other also. And if a man will sue thee at the law,
and take away thy coat, let him have thy cloak also.


148
FOUNTAIN OF WISDOM.
And whosoever shall compel thee to go a mile, go
with him twain.”
While we cannot be too earnest in dissuading men
from personal strifes, or a too eager defence of them-
selves and property from slight injuries; we have no
right to place the interests of God's truth and king-
dom in the same category with our own personal
rights. The last may be waived and sacrificed for
the sake of peace, but not the first. We are to con-
tend earnestly, though not violently, for the faith once
delivered to the saints, and we are to do it in the spi-
rit of saints. It is possible for persons, under pretext
of zeal for the glory of God, to indulge their own un-
hallowed passions. To contend for the faith is, on
all suitable occasions, to manifest a firm adherence to ·
the truth, engage in its defence, and cheerfully to
suffer persecution, rather than by unwarrantable com-
pliance and compromise, to sacrifice it. We insult
God, if we suppose the safety of his cause requires
the manifestation of an angry temper, or the use of
reproachful language. Controversialists, even where
they are in the right, as to the subject matter in dis-
pute, may do infinite mischief to the cause of truth,
by mingling their own unsanctified tempers in its de-
fence; or by contending merely for victory, or in other
words, for their own glorification. Let it be remem-
bered, that a kind regard for the welfare of an adver-
sary, may well consist with an unflinching opposition
to his errors.
My soul, dost thou appreciate the divine rule to
“ follow peace with all men,” and impose a restraint
upon thyself, lest thou shouldst be involved in the
angry strifes of men? Be not too jealous of thy dig.
nity, as if it would suffer by innocent compliance.


FOUNTAIN OF WISDOM.
149
Strife cannot exist without parties to supply the fire
with fuel; take heed that thou be not one of the par-
ties. Under provocation, let thy tongue be restrained,
and let the law of kindness be in thy heart. The
more perfectly thou art sanctified, the less disposition
will there be to contend; and as thou art a follower
of the Prince of Peace, let the whole frame of thy
temper evince this holy alliance. Did not thy Saviour
leave his peace with thee? and wilt thou let it be dis-
turbed by the petty broils of earth? Be a peace-
maker, and strive to live in an atmosphere undisturbed
by the storms of strife. If thou art called to contend
for God's truth, do it faithfully, do it at a self-sacrifice,
but without the intermingling of bad passions. There
is one strife, my soul, in which thou mayest engage
with feelings of implacable revenge against thy adver-
saries; it is the strife with thine own lusts. Here
there should be no friendship, no compromise, no truce,
nought but exterminating war. Thou must fight the
fight of faith, or lose thy reward. One other strife
awaits thee, it will be the last. Death is to be en-
countered; the struggle may be fierce and painful,
but be not affrighted; thy Lord has conquered and as-
cended, and through Him thou also wilt triumph, and
be enabled to exclaim, “O death, where is thy sting,
O grave, where is thy victory!"


FOUNTAIN OF WISDOM.
151
science which has never been purged by the blood of
atonement! If the remembrance of the past only
brings scenes of transgression before us, and the im-
ages of those we have grievously injured rise up to
haunt us, how can we enjoy peace of mind? How
torturing, for instance, is the apprehension of one con-
scious of having committed a fraud, the detection of
which would blast his reputation and make him an
outcast from society! And how timid, shrinking,
affrighted, the conscience which has upon it the guilt
of murder! Suicide is often preferred, as an alter-
native, to such intolerable apprehension.
If guilt fears detection in this world, and unmans
the spirit, how much heavier its burden, when the
sinner is brought to realize his accountability to God,
the righteous and terrible Judge, who will by no means
clear the guilty! The impenitent sinner may, in the days
of health, assume an air of indifference and defiance;
but when the stern messenger of death approaches,
what scorpion-lashes does conscience often inflict,
what terrors hover over his dying pillow, and with
what dismay does he look forward to the dread eter-
nity into which he is soon to be hurried! Did he
possess worlds, these worlds would be eagerly ex-
changed for a release from his guilty apprehensions.
Surely not only the end, but the way of the trans-
gressor is hard.
My soul, if thou hast been so far restrained in the
years of thy impenitence, as to have escaped the
grosser vices, for this thou shouldst be thankful; and
still more so, if by the blood of sprinkling, conscience
has been purged and its accusations silenced. Hast
thou peace? See to it, that it is one which neither
death nor judgment can disturb. Daily go to the


FOUNTAIN OF WISDOM.
153
FALSE CONFIDENCE.
A WISE man feareth, and de- a broken tooth, and a foot out of
parteth from evil: but the fool joint.
rageth, and is confident.
There is a way which seemeth
Confidence in an unfaithful right unto man, but the end there.
man in time of trouble, is likel of are the ways of death.
The circumstances under which false confidence may
be indulged are various, and the dangerous tendencies
of it, both as it respects present and future interests,
should excite caution. In avoiding it we should not,
by general distrust, fall into the opposite extreme. It
is no reason that we should confide in nothing because
we cannot confide in every thing. Although David
could not rely upon the professions of Saul, yet he
could safely confide in the friendship of Jonathan;
and so, while there are many cases in which a false
confidence would betray us, there are many others, in
which a true one would avail us. One who trusts in
earthly riches, as possessing the power to impart hap-
piness, will certainly be disappointed, as in no one
instance has such expectation been realized; but there
are “true riches” on which the soul may securely re-
pose. Another, who trusts to the promises of earthly
friends, may find them deserting him in adversity;
but there is a Christian friendship which should in-
spire confidence, and there is a Friend in heaven who
“ sticketh closer than a brother.” Calculations found-
ed on the permanency of health and present outward
condition may prove deceitful; but there are other
things which form a safe basis of calculation.
The false confidence which involves the interests of
14


· 154
FOUNTAIN OF WISDOM.
the soul, is much more to be dreaded than that which
merely exposes to temporal disappointments and
losses. Religion is man's first and great concern, and
yet how few comparatively seriously regard it, and
rightly understand it. Instead of diligently seeking
from authentic sources a knowledge of its demands
and prohibitions, its promises and threatenings, the
multitude content themselves with vague and loose
notions, by which they are fatally led astray. One
maintains a decent exterior and relies upon his free-
dom from gross vice as a sufficient guaranty of his
final acceptance; another, although regardless of
every obligation, imagines that at the close of life he
may escape the consequences of his sin by a hurried
repentance; and still a third, by a perversion of di-
vine truth, expunges hell from his creed, and trusts
his soul to the fiction of universal salvation. Where
these and similar errors are entertained, men become
reconciled to their spiritual alienation from God, and
heap up to themselves wrath against the day of wrath.
Few are so desperate as to have abandoned their hope
of final salvation, and yet few put themselves to the
trouble of ascertaining the soundness of their hope,
and, by fervent piety, affording the evidence, that they
are pressing towards the mark for the prize, which is
promised only to the self-denied and humble, the holy
and devout followers of Jesus. False confidence is
indeed the master device of Satan, and his chief tri-
umph is in seeing it swept away at a moment, when
man most needs a steadfast faith. There are many
ways which seem right to men, while the end of them
turns out to be the way of death. They are self-
confident, they disregard timely warning, are willing
to be deceived, and thus they pass the brief season of


156
FOUNTAIN OF WISDOM.
WARNINGS AGAINST LICENTIOUSNESS.
oil
The mouth of strange women is To keep thee from the evil
a deep pit; he that is abhorred of woman, from the flattery of the
the Lord shall fall therein. tongue of a strange woman.
For the lips of a strange woman Lust not after her beauty in
drop as an honeycomb, and her thine heart; neither let her take
mouth is smoother than oil: thee with her eyelids.
But her end is bitter as worm- For by means of a whorish wo-
wood, sharp as a two-edged sword. man a man is brought to a piece
Her feet go down to death; her of bread: and the adulteress will
steps take hold on hell.
hunt for the precious life.
Hear me now therefore, O ye Can a man take fire in his bo-
children, and depart not from the som, and his clothes not be burned?
words of my mouth.
Can one go upon hot coals, and
Remove thy way far from her, his feet not be burned ?
and come not nigh the door of her So he that goeth in to his neigh.
house :
bour's wife; whosoever toucheth
Lest thou give thine honour un- her shall not be innocent.
to others, and thy years unto the Whoso loveth wisdom rejoiceth
cruel :
his father : but he that keepeth
Lest strangers be filled with thy company with harlots spendeth
wealth; and thy labours be in the his substance.
house of a stranger;
For her house inclineth unto
And thou mourn at the last, death, and her paths unto the dead.
when thy flesh and thy body are None that go unto her return
consumed,
| again, neither take they hold of
And say, How have I hated in the paths of life.
struction, and my heart despised Whoso is simple, let him turn in
reproof;
· hither: and as for him that want.
And have not obeyed the voice eth understanding, she saith to
of my teachers, nor inclined mine him,
ear to them that instructed me! | Stolen waters are sweet, and
I was almost in all evil in the bread eaten in secret is pleasant.
midst of the congregation and · But he knoweth not that the
assembly.
dead are there; and that her guests
For the commandment is a fare in the depths of hell..
lamp; and the law is light; and Her house is the way to hell,
reproofs of instruction are the way going down to the chambers of
of life:
death.
In eastern countries, where custom, instead of elevat-
ing woman to an equality with man, and regarding
her as his endeared companion and adviser, in whose


FOUNTAIN OF WISDOM.
157
sympathy and love he may find his sweetest solace,
degrades her to be the minister of his sensual gratifi-
cations, it is not surprising that no high standard of
morals should be observed by either sex. In Chris-
tian countries, just in proportion as the spirit of the
gospel is infused into the laws and customs of society,
and woman occupies her appropriate station, there is
a higher reverence for virtue, the brightest examples
of which are found in the gentler sex. Partaking,
however, as they do, of a sinful and fallen nature,
they may and often do fall from their high estate, and
having once forfeited their place in society, and in-
curred the ban of excommunication, they become the
tempters of others. Solomon refers to the abandoned
woman, whose arts are employed to ensnare the un-
wary; and who, being herself betrayed, becomes a be-
trayer in her turn. The loss of chastity is an evil not
to be repaired, and from which the unhappy viction
seldom emerges.
The dangers to which young men are exposed, in
giving a loose rein to their licentious passions, are here
strikingly portrayed, and the picture is one which
suits all ages and countries. In large cities especially,
how numerous are the temptations and facilities to
sion, and unchecked by the restraints of religion, come
within the vortex, how seldom do they escape! In
such circumstances we can but raise the warning
voice.
All the precepts of God's law, which require purity
of heart, and the consecration of the body as an in-
strument of righteousness unto holiness, are violated
by the unchaste. The soul which should bear the
image of God, is defiled in its imaginations, and pol.
14*


158
FOUNTAIN OF WISDOM.
luted in its affections, and the body, which should be
the temple of the Holy Ghost, partakes of the degra-
dation and dishonour. This is a sin which perhaps
more than any other, alienates the heart from God,
and excludes it from communion with heaven. It
is a sin against the best laws of human society, tram-
pling upon the sacred relations of life, invading the
peace of families, despoiling the heart of its best affec-
tions, and the mind of its noblest sentiments, creating
discords and dissensions, and covering more than its
perpetrators with shame and disgrace. To the soul it
brings disquietude, anxiety, remorse, and the intolera-
ble curse of God, and to the body, disease and death.
It is a pregnant source of other flagrant crimes; drunk-
enness is its companion, and murder often stalks in
its train; and what adds terrible emphasis to the de-
scription, it is a sin which is seldom repented of, and
which more than any other damns the soul and peo-
ples the regions of the lost! How dearly are its
gratifications purchased! with what disquieting pains,
loss of self-respect, injury to reputation, ruin to peace
of mind! How terrible are the weapons it furnishes
to conscience! what terrors does it gather around a
dying bed! How deep the gloom it casts upon the
future! It may for a season throw around itself a
thousand fascinations, but sooner or later it will “ a
fury frown.” O young man, be warned and flee the
danger. Beware of the seductions of the already
initiated, flee youthful lusts, and solicit the aids of
religion to shield thee from the danger.
My soul, remember the source of this sin. It has
its origin in the heart, and there it must be encounter-
ed. “ Lust when it hath conceived, bringeth forth sin,
and sin, when it is finished, bringeth forth death.” If


FOUNTAIN OF WISDOM.
159
thou wouldst avoid the deadly result, thou must con-
tend against the impure beginnings. The inward
chamber of imagery must be purged; there must be
no tampering with sin in thought, and a covenant
must be made with the eyes. Appeal to a divine
power for aid. God can preoccupy the mind with
holy thoughts, strengthen every virtuous attempt, and
deliver thee from the snare of the fowler. Others
have triumphed, so mayest thou. Aim to be holy as
the angels, holy as God, and to all the blandishments
of vice give Joseph's noble answer, “How can I do
this great wickedness, and sin against God?”


162
FOUNTAIN OF WISDOM.
thy sins their covering; that exhibited to thy view
Christ crucified; that touched thee with a sense of
thy ingratitude, and brought thee down from thy tow-
ering pride to the dust of self-abasement. Pray for
still greater discoveries, for still deeper humiliation;
and for thy daily, hourly sins, prostrate thyself before
God and ask his forgiveness. It is thy happiness that
he can forgive without dishonour to himself, and that
he has promised that they that confess and forsake
their sins shall obtain mercy. Like David and Peter,
repent and return to duty, with renewed alacrity and
zeal; and expose not thyself to the hopeless and fruit-
less repentance of Judas, who, when ruin was impend-
ing, could only look on Christ as insulted and betrayed.
Better to feel the sorrows of contrition now, than
the despair and remorse of hell hereafter. As thou
art always sinning, be always repenting; and hourly
come for a fresh ablution in that blood which cleanseth
from all sin.


FOUNTAIN OF WISDOM.
163
UNACCEPTABLE WORSHIP.
The sacrifice of the wicked is the words of the pure are pleasant
an abomination : how much more, words.
when he bringth it with a wicked He that turneth away his ear
mind.
from hearing the law, even his
The thoughts of the wicked are prayer shall be abomination.
an abomination to the Lord: but
THERE is, it is probable, no nation under heaven,
however rude or barbarous, which has not some form
of religious worship. A sense of Deity, with what-
ever obscurity and perversion of view attended, im-
pels men to recognize the existence of a superior
being, and to render him homage. The abominable
fancies and polluted rites of heathenism demonstrate
how completely the native depravity of the heart
may obliterate the true evidences of Deity which the
works of creation furnish, and pervert the very nature
and design of religious worship. Their imaginations
being vain and their foolish hearts darkened, “ they
change the glory of the incorruptible God into an
image made like to corruptible man, and to birds and
four footed beasts and creeping things.” We need
scarcely say that the worship offered to idols, must
prove unacceptable to the true God.
Our reference, at present, is more particularly to
another class of worshippers. Many who are sur-
rounded by the light of Christianity, and have a clear
and explicit revelation of the will of God on this
subject, may err as fatally as do the heathen. Our
Lord has assured us that they who would worship


166
FOUNTAIN OF WISDOM.
emboldened to come in his name to obtain grace to
help in time of need. Here, thou must necessarily
worship God amid many imperfections; but look with-
in the veil, behold the angels and the spirits of the
just made perfect, hear their enraptured strains of
praise, and be encouraged to believe that thou shalt
soon join their glorious assembly and mingle in their
worship, without any of those sinful hindrances which
now repress thy aspirations.
O glorious hour! O blest abode,
I shall be near and like my God;
And flesh and sin no more control
The sacred pleasures of the soul.


FOUNTAIN OF WISDOM.
167
CHARACTER AND FATE OF THE WICKED.
Fools make a mock at sin: but A man shall not be established
among the righteous there is fa- by wickedness: but the root of
vour.
the righteous shall not be moved.
An ungodly man diggeth up! The way of the wicked is an
evil: and in his lips there is as a abomination unto the Lord: but
burning fire.
he loveth him that followeth after
A righteous man hateth lying: frighteousness.
but a wicked man is loathsome, As righteousness tendeth to life:
and cometh to shame.
so he that pursueth evil pursueth
The wicked worketh a deceitful it to his own death.
work: but to him that soweth right. The house of the wicked shall
eousness shall be a sure reward. be overthrown: but the tabernacle
Though hand join in hand, the of the upright shall flourish.
wicked shall not be unpunished: When a wicked man dieth, his
but the seed of the righteous shall expectation shall perish : and the
be delivered.
hope of unjust men perisheth.
When the wicked are multiplied, The memory of the just is
transgression increaseth: but the blessed: but the name of the wick.
righteous shall see their fall. ed shall rot.
Folly is joy to him that is des- The wicked shall be cut off
titute of wisdom: but a man of from the earth, and the transgres-
understanding walketh uprightly. I sors shall be rooted out.
In the nomenclature of the world, the term “wicked”
is almost exclusively applied to those who are aban-
doned in principle and practice. The bold and im-
pious blasphemer, the mad atheist, the perpetrator
of such vices as endanger the lives and property
of the community, would, by common consent, be
thus classed. It is too common, however, to employ
a softening and exculpatory phraseology to designate
vices which are equally heinous in the sight of God;
but which, in some degree, may be divested of their
repulsive grossness. A gentlemanly profligate will
often escape censure, where a vulgar one would be
condemned without mercy; because vice in the one


168
FOUNTAIN OF WISDOM.
instance is accompanied by a certain air of refinement,
of which, in the other, it is destitute. It is astonish-
ing with what facility an irreligious world strips the
law of God of its prohibitions, and how adapted to
the inclinations of the libertine is the code of morals
which it prescribes in its stead. If they admit the
sanctions of the divine law at all, they would confine
their application to outlaws alone. .
Still the word of the Lord is immutable. All un-
righteousness is, in his sight, sin, by whomsoever
committed; and under the general head of wickedness
are included not only the more flagrant vices, but
sins of every grade, and the unbelief of the heart from
which they all proceed. The first great characteristic
of a sinner is his unbelief, which more openly or se-
cretly discredits whatever God has revealed, respect-
ing human duty and its sanctions, Connected with
this, and of which it is a principal part, is a native de-
pravity, every feeling of which is in opposition to God
and holiness; and then, to crown all, the overt acts of
transgression which are the development of the in-
ward principles. A wicked man, therefore, is one
whose heart is alienated from God; who makes light
of the doctrines and precepts of the gospel; who dis-
regards his moral obligations; obeys the impulses of
an unsanctified heart; and who daily breaks the com-
mandments of God in thought, word, and deed. All
the irreligious who have not abandoned their sin and
returned to their allegiance to God, are embraced
under this character, although they may not publicly
be chargeable with profanity, licentiousness, fraud,
falsehood, or cruelty. A mere restraint imposed on
the outward conduct has no effect in changing the
moral condition of the heart. There are certainly


FOUNTAIN OF WISDOM.
169
different degrees of guilt and blame-worthiness, and
due credit is to be accorded to the outwardly moral,
in comparison with the abandoned; still it is not to be
concealed that all unregenerate men, in despite of
these differences, are, in the sight of God, the wicked
upon whom abideth the wrath of God. The wicked-
ness of which we speak is universally diffused. There
is no favoured spot on earth where its polluting traces
may not be detected. If we do not see it breaking
forth, at every step we take, in shocking acts of de-
pravity, we still observe it in the general disregard of
men for religion, and in their engrossing devotion to
merely temporal pursuits. Believers in Jesus are the
exception to the general rule. They are few in com-
parison with the whole mass.
Now there is nothing more true than that every sin
deserves God's wrath and curse; and except by a
special intervention, such as the gospel provides, it
shall be thus visited. The world is already under con-
demnation; and its righteous Governor is even now
expressing his abhorrence for sin by the sufferings, in
mind and body, which are inflicted on our race. Man
is not permitted to go onward in his career of sin, even
for the very limited period of his present life, without
interruptions. He has disquietude of mind, bitter
disappointments, sad bereavements, painful and loath-
some diseases, and the certainty ever staring him in
the face, that he must soon bid adieu to all the loved
scenes of earth, and make his dwelling in the grave.
Even amidst his most exquisite enjoyments he is sub-
ject to the check, that they must soon end, and that in
sorrow. He knows not what a day or even an hour
may bring forth. Did death close the scene and put
a period to his existence, it might still be tolerable;
15*


170
FOUNTAIN OF WISDOM.
but conscience tells him there is an endless futurity.
The soul never ceases to exist, and the wicked cannot
promise themselves even the wretched hope of anni-
hilation. The anger of God, which is known here
only in very partial exhibitions, is an eternal anger,
and it will be inflicted by an omnipotent hand. All
human language must fail to portray the intensity of
that suffering which awaits the finally impenitent.
Who can conceive of an immortal soul suffering under
an eternal anguish; always dying and yet never
permitted to die! A man on earth, excruciated by
acute pain, may count his sufferings by hours, but the
lost soul, as it cries out, “when shall a moment of
respite come?" hears no response but ETERNITY! The
smoke of their torment ascendeth up for ever and ever.
O could human eyes pierce the dark abyss; could
human ears catch the notes of wailing and wo;
could the indescribable scenes which are at this
moment transacting in that dark prison house be dis-
closed; the world would stand mute with dread—its
business and its pleasures would in a moment be cast
aside as impertinent. Still it is all as real as if seen;
the immutable God has avouched its truth; and if
men will not believe him, speaking in his word, neither
would they believe a messenger from the invisible
world. What madness in men to defy God, and
brave the terrors of his unquenchable wrath!
O my soul, thou mayest well tremble when thou
rememberest the hole of the pit whence thou wert
digged; and thou mayest well be sad when thou re-
flectest, that many of thy fellow-creatures, and per-
haps dear kindred, are still exposed, in their impeni-
tency, to all the fury of the divine anger. Thou hast
deserved hell, and yet by a miracle of grace thou hast


172
FOUNTAIN OF WISDOM.
THE WICKED NOT TO BE ENVIED.
Be not thou envious against men, neither be thou envious at
evil men, neither desire to be with the wicked;
them.
For there shall be no reward to
For their heart studieth destruc. the evil man; the candle of the
tion, and their lips talk of mischief. wicked shall be put out.
Envy thou not the oppressor, Let not thine heart envy sin.
and choose none of his ways. ners: but be thou in the fear of
Fret not thyself because of evil the Lord all the day long.
The Psalmist, in one of his divine songs, expressed
the extreme perplexity of his mind, in solving the
providence of God, by which the wicked were per-
mitted to enjoy great outward prosperity. There
were in his day, as there are at present, instances of
ungodly persons who possessed as much of this world
as the most covetous could desire; and who, in finish-
ing their career, were exempt from the apprehensions,
which, to the dying sinner, are often the precursors of
the wrath to come. In other words they lived in the
enjoyment of prosperity, and met death with insensi-
bility. The contemplation of this fact staggered his
faith, and his “ steps had well nigh slipped.” Not
only this, but, comparing their exemption with his
own peculiar sorrows, he confesses that he was “en-
vious of the foolish.” His doubts, however, were
soon rebuked, and he was convinced that he had no
reason to envy the wicked. “When I thought to
know this,” says he,“ it was too painful for me; until
I went into the sanctuary of God; then understood I
their end. Surely thou didst set them in slippery
places, thou castedst them down into destruction.


FOUNTAIN OF WISDOM.
175
made a sad choice in preferring the world to heaven,
and soon will they be awakened to the full conscious-
ness of their folly. Their enjoyments are fitful, and
will soon terminate, if not by sudden reverses, at least
in death. Their sun will go down in endless night,
a night never to be cheered by the star of hope. And
canst thou envy them their short-lived happiness ?
Shouldst thou not rather mourn over their infatua-
tion ? Be thou content with little of this world, for
thou hast a better portion. As a traveller, thou
shouldst not wish to be incumbered on thy journey;
and thou mayest cheerfully encounter the little priva-
tions of the way, as there is a glorious recompense of
reward and joy waits thee on thy arrival at thy hea-
venly home.
To confirm the contrast which has been drawn
between the righteous and the wicked, we subjoin an
additional selection from the remarks of Solomon,
which are recommended to the prayerful considera-
tion of those who would “know wisdom and get
understanding:”—
The righteousness of the perfect By the blessing of the upright
shall direct his way: but the wick- the city is exalted: but it is over.
ed shall fall by his own wickedness. thrown by the mouth of the wick.
The righteousness of the upright ed.
shall deliver them: but transgres- A good man obtaineth favour of
sors shall be taken in their own the Lord: but a man of wicked
naughtiness.
devices will he condemn.
The righteous is delivered out Behold, the righteous shall be
of trouble, and the wicked cometh recompensed in the earth: much
in his stead.
more the wicked and the sinner.
An hypocrite with his mouth The integrity of the upright
destroyeth his neighbour: but shall guide them: but the per-
through knowledge shall the just verseness of transgressors shall
be delivered.
destroy them.
When it goeth well with the Whoso despiseth the word shall
righteous, the city rejoiceth: and be destroyed : but he that feareth
when the wicked perish, there is the commandment shall be re-
shouting.
warded.


176
FOUNTAIN OF WISDOM.
In the trangression of an evil deviseth mischief continually; he
man there is a snare: but the soweth discord.
righteous doth sing and rejoice. Therefore shall his calamity
The hope of the righteous shall come suddenly; suddenly shall he
be gladness: but the expectation be broken without remedy.
of the wicked shall perish.
There shall no evil happen to
The way of the Lord is strength the just: but the wicked shall be
to the upright: but destruction filled with mischief.
shall be to the workers of ini. A wicked doer giveth heed to
quity.
| false lips; and a liar giveth ear to
Blessings are upon the head of a naughty tongue.
the just: but violence covereth the Good understanding giveth fa-
mouth of the wicked.
| vour: but the way of transgres-
As the whirlwind passeth, so is sors is hard.
the wicked no more: but the right. He that diligently seeketh good
eous is an everlasting foundation. procureth favour: but he that seek.
Evil pursueth sinners: but to eth mischief, it shall come unto
the righteous good shall be repaid. him.
For a just man falleth seven These six things doth the Lord
times, and riseth up again: but hate : yea, seven are an abomina-
the wicked shall fall into mis- tion unto him:
chief.
A proud look, a lying tongue,
They that are of a froward and hands that shed innocent
heart are abomination to the Lord: blood,
but such as are upright in their An heart that deviseth wicked
way are his delight.
| imaginations, feet that be swift in
For the froward is abomination running to mischief,
to the Lord: but his secret is with A false witness that speaketh
the righteous.
lies, and he that soweth discord
Frowardness is in his heart, hel among brethren.


178
FOUNTAIN OF WISDOM.
may settle on the brow in which age has ploughed
no furrows. Thus men, in all situations of life, are
engaged in trading on an imaginary capital.
“What is our life? It is even a vapour which ap-
peareth for a little time, and then vanisheth away."
Human life is of such brief continuance, that it is
numbered by days, months, and years, and not by
centuries. The Holy Scriptures so beautifully, and
yet so affectingly describe the brevity and uncertainty
of our earthly sojourn, as to supersede the necessity
of all other language. “Man that is born of woman,
is of few days and full of trouble. He cometh forth
like a flower, and is cut down, he fleeth also as a
shadow, and continueth not.” “Our days on earth
are as a shadow, and there is none abiding.” “Our
days are swifter than a weaver's shuttle.” “Our
days are swifter than a post, they fly away. They
are passed away as the swift ships, and as the eagle
that hasteth to the prey." 6 Lord, make me to know
mine end, and the measure of my days, what it is,
that I may know how frail I am. Behold thou hast
made my days as a handbreadth, and mine age is as
nothing before thee; verily every man at his best
estate is altogether vanity.”
In view of this, may we not well say, “Boast not
thyself of to-morrow, for thou knowest not what a
day may bring forth.” Stake nothing on those cal-
culations which involve the probability of life's con-
tinuance; but whatsoever thy hand findeth to do, do
it with thy might. There may be for us time in re-
serve, but there may not be. Our mortal frames may,
for a long series of years, withstand the shocks which
fall upon it. It may escape the flood and earthquake,
remain unscathed amidst the pestilence, triumph over


180
FOUNTAIN OF WISDOM.
which is every moment liable to fall into ruin. When
this connexion fails, thou wilt return to God, to be
judged according to the deeds done in the body. Em-
ploy the time allotted to thee in making thy calling
and election sure. This done, thou hast nothing to
fear; death is despoiled of its sting, and the grave of
its victory; and although a voice from heaven shall
soon declare,“ time shall be no longer,” thou mayest
rejoice that to them that believe in Jesus, it shall be
succeeded by an eternity of blessedness.


182
, FOUNTAIN OF WISDOM.
his description of the inanity of the world's pleasures,
and of their sorrowful results !
I said in mine heart, Go to now, Ijoy; for my heart rejoiced in all
I will prove thee with mirth, there my labour: and this was my por-
fore enjoy pleasure: and, behold, tion of all my labour.
this also is vanity.
Then I looked on all the works
I said of laughter, It is mad: that my hands had wrought, and
and of mirth, What doeth it? on the labour that I had laboured
I sought in mine heart to give to do: and, behold, all was vanity
myself unto wine, yet acquainting and vexation of spirit, and there
mine heart with wisdom; and to was no profit under the sun.
lay hold on folly, till I might see And I turned myself to behold
what was that good for the sons wisdom, and madness, and folly :
of men, which they should do un- for what can the man do that
der the heaven all the days of their cometh after the king ? even that
life.
which hath been already done.
I made me great works; I build - Then I saw that wisdom excel.
ed me houses; I planted me vine- leth folly, as far as light excelleth
yards:
darkness.
I made me gardens and or- The wise man's eyes are in his
chards, and I planted trees in head; but the fool walketh in dark.
them of all kind of fruits: ness: and I myself perceived also
I made me pools of water, to that one event happeneth to them
water therewith the wood that all.
bringeth forth trees :
1 Then said I in my heart, As
I got me servants and maidens, it happeneth to the fool, so it hap-
and had servants born in my peneth even to me ; and why was
house; also I had great posses. I then more wise? Then I said
sions of great and small cattle in my heart, that this also is va-
above all that were in Jerusalem nity.
before me:
For there is no remembrance of
I gathered me also silver and the wise more than of the fool for
gold, and the peculiar treasure of ever; seeing that which now is in
kings and of the provinces: I gat the days to come shall all be for.
me men singers and women sing- gotten. And how dieth the wise
ers, and the delights of the sons of man? as the fool.
men, as musical instruments, and Therefore I hated life; because
that of all sorts.
the work that is wrought under
So I was great, and increased the sun is grievous unto me: for
more than all that were before me all is vanity and vexation of spi.
in Jerusalem: also my wisdom rit.
remained with me.
Yea, I hated all my labour
And whatsoever mine eyes de. which I had taken under the sun:
sired I kept not from them, I because I should leave it unto the
withheld not my heart from any Iman that shall be after me.
He depicts the agitations and conflicts of his own
mind, and, with great probability, his own unbeliev-
ing doubts and conclusions, when thus immersed in


FOUNTAIN OF WISDOM.
183
sensual pleasures, dissatisfied with himself, and dis-
appointed in his hopes, until he imagined that “man
had no preeminence over a beast," and.“ praised the
dead which are already dead more than the living
which are yet alive," and concluded that the negative
condition of the unborn was to be preferred to that
of either.
He was a monarch, rich, admired, and courted, and
yet these were some of his deliberate conclusions:
Moreover the profit of the earth | All his days also he eateth in
is for all: the king himself is darkness, and he hath much sor.
served by the field.
row and wrath with his sickness.
He that loveth silver shall not There is an evil which I have
be satisfied with silver; nor he seen under the sun, and it is com-
that loveth abundance with in- mon among men:
crease : this is also vanity.
A man to whom God hath given
When goods increase, they are riches, wealth, and honour, so that
increased that eat them: and what he wanteth nothing for his soul of
good is there to the owners there all that he desireth, yet God giveth
of, saving the beholding of them him not power to eat thereof, but
with their eyes ?
a stranger,
The sleep of a labouring man For what hath the wise more
is sweet, whether he eat little or than the fool? what hath the poor
much: but the abundance of the that knoweth to walk before the
rich will not suffer him to sleep. living ?
There is a sore evil which I Better is the sight of the eyes
have seen under the sun, namely, than the wandering of the desire:
riches kept for the owners thereof this is also vanity and vexation of
to their hurt.
spirit.
But those riches perish by evil That which hath been is named
travail: and he begetteth a son, already, and it is known that it is
and there is nothing in his hand. man: neither may he contend
As he came forth of his mother's with him that is mightier than he.
womb, naked shall he return to go Seeing there be many things
as he came, and shall take nothing that increase vanity, what is man
of his labour, which he may carry the better?
away in his hand.
| For who knoweth what is good
And this also is a sore evil, for man in this life, all the days of
that in all points as he came, so his vain life which he spendeth as
shall he go: and what profit hath a shadow ? for who can tell a man
he that hath laboured for the what shall be after him under the
wind ?
| sun?
Such was the estimate which Solomon formed of
the world after he had thoroughly gauged it; and


FOUNTAIN OF WISDOM.
185
ments and temptations with which they are beset,
Hear his admonitions:
“ Rejoice, O young man, in thy youth; and let thy
heart cheer thee in the days of thy youth, and walk
in the ways of thine heart, and in the sight of thine
eyes; but know thou, that for all these things, God
will bring thee into judgment.
“ But if a man live many years, and rejoice in them
all, yet let him remember the days of darkness; for
they shall be many. All that cometh is vanity.
“ Remember now thy Creator in the days of thy
draw nigh, when thou shalt say, I have no pleasure
in them.”
In closing our little volume we may most appro-
priately do it in the language of him whose Fountain
has furnished these refreshing Rills.
“ LET US HEAR THE CONCLUSION OF THE WHOLE
MATTER: FEAR GOD, AND KEEP HIS COMMANDMENTS;
FOR THIS IS THE WHOLE DUTY OF MAN. For God
SHALL BRING EVERY WORK INTO JUDGMENT, WITH
EVERY SECRET THING, WHETHER IT BE GOOD, OR
WHETHER IT BE EVIL.”


FOUNTAIN OF WISDOM.
187
VANITY OF LIFE.
Ecclesiastes i. 2.
The evils that beset our path,
Who can prevent or cure ?
We stand upon the brink of death,
When most we seem secure.
If we to-day sweet peace possess,
It soon may be withdrawn;
Some change may plunge us in distress
Before to-morrow's dawn.
Disease and pain invade our health,
And find an easy prey;
And oft, when least expected, wealth
Takes wings and flies away.
A fever or a blow can shake
Our wisdom's boasted rule,
And of the brightest genius make
A madman or a fool.
Produce us only pain;
A worm unseen attacks the root,
And all our hopes are vain.
I pity those who seek no more
Than such a world can give;
Wretched they are, and blind, and poor,
And dying while they live.
Since sin has filled the earth with wo,
And creatures fade and die ;
Lord, wean our hearts from things below,
And fix our hopes on high.
NEWTON.


188
FOUNTAIN OF WISDOM.
VANITY OF THE WORLD.
Ecclesiastes i. 2:
God gives his mercies to be spent;
Your hoard will do your soul no good;
Gold is a blessing only lent,
Repaid by giving others food.
The world's esteem is but a bribe;
To buy their peace you sell your own;
The slave of a vain-glorious tribe;
Who hate you while they make you known.
The joy that vain amusements give,
O! sad conclusion that it brings!
The honey of a crowded hive,
Defended by a thousand stings.
'Tis thus the world rewards the fools
That live upon her treacherous smiles ;
She leads them blindfold by her rules,
And ruins all whom she beguiles.
God knows the thousands who go down
From pleasure into endless wo;
And with a long despairing groan,
Blaspheme their Maker as they go.
O fearful thought! be timely wise;
Delight but in a Saviour's charms;
And God shall take you to the skies,
Embraced in everlasting arms.
CowPER.






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