understanding; but that which is in the midst of fools is made known.

Wisdom does not lie buried in the heart of the wise man, for his tongue bringeth it forth for the advantage of others on every proper occasion *. But it is hid in his heart, like a precious treasure that he wishes to preserve from those robbers that would deprive him of what he values above gold and silver. He does not make a vain and useless show of his wisdom to draw the applause of men, for he is not like those philosophers, falsely so called, who valued the reputation of wisdom above wisdom itself. He does not pretend to give instruction to those that are fitted to instruct himself, for he is readier to learn than to teach, except when he sees proper call to instruct others; and he will not make his wisdom cheap, by casting his pearls before swine, and prostituting his holy things to dogs. Nevertheless he is willing and ready to produce some of his precious stores, when he sees a probability of doing good by them to others. He is like a rich and generous man, that takes no pleasure in boasting of his wealth, but still keeps something in readiness to serve his friends.

a

If they know

If they know any thing,

But that little sense which fools may have is soon known, and found to be what it really is, and not what they fancy it to be. they think it useless till others know that they know it. This folly is wisdom in their own eyes, and therefore they publish it abroad, till all men know by their own testimony that they are fools. Some people are so weak as to think that much speaking is a sign of much sense, and silence a proof of ignorance. But a wise man is often known by his silence, and a fool by

* Chap. xv. 3.

his multitude of words; whereas, if he could have held his peace, he might have been taken for a wise man. ·Ver. 34. Righteousness exalteth a nation, but sin is a reproach to any people.

This proverb is verified in the whole history of the nation of Israel, and in those promises and threatenings that received their fulfilment in the events which befel them.

Some allege, that God dispenses no rewards and punishments to the nations, but such as are the native consequences of their behaviour, without any particular direction of providence, from a regard to their good or bad conduct; and that the history of the things that befel Israel as a nation, affords no ensam ple unto nations that are not under the Mosaic covenant. But, besides that Providence has affixed prosperity or misery to virtue or vice, as their natural consequences, we find God punishing many nations on account of their sins, by calamities that were not the native results of their sins. The histories of Genesis, and Exodus, and Joshua, and the predictions of all the prophets concerning the heathen nations, might be quoted in proof of this point: and even under the New Testament, we find prophecies of the miseries that would come upon public bodies for their sins *.

Great is the regard which a righteous God has for righteousness. The virtue even of heathen nations has been rewarded with prosperity, and their vices have brought reproach and ruin on them. Righteousness, such as heathens could practice, made Greece and Rome to flourish, and exalted them to glory. But the last of these nations, after it was advanced to the highest pitch of worldly grandeur, was soon brought to extreme misery, and debased to the most wretched

* Matt. xxii. 1.-7. Rev. viii. 21,

servitude, when corruption and wickedness, in opposition to the dictates of natural light, was become common in it. Let us all, therefore, if we love our country, oppose wickedness to the utmost of our power, for a remnant of righteous persons may sometimes prove for a time the pillars of a land *.

It is the interest of kings to promote righteousness, and to discourage iniquity among their subjects; and this they will do, if they deserve that noble title.

Ver. 35. The king's favour is toward a wise servant, but his wrath is against him that causeth shame.

Many kings have indeed erred in this point, but they have frequently been made to see their error, like Ahasuerus, who nourished in his bosom that serpent Haman, and overlooked the faithful services of Mordecai; but afterwards destroyed him to whom he had so shamefully given his confidence, and exalted the preserver of his life.

Solomon had told us that riches are a crown to the wise †, but here he tells us that poverty and mean circumstances will not hinder men from being crowned by wisdom. A servant that fears the Lord, and manages the affairs entrusted to him with prudence and faithfulness, obtains the favour of his master, although he be a king. A foolish servant is a shame to himself and to his master; and although for a while his folly and vices may be concealed, yet in the end they bring down that displeasure upon him which is often attended with vengeance.

Some masters may be so ungrateful, as to despise the best servants, or through prejudice they may be led to treat them with great injustice; but time will

convince them of their mistake, and cause them to alter their conduct, as we find in the case of David and Mephibosheth; but if they prove so inhuman and wicked as to continue enemies to their best friends, let such servants remember how David was used by Saul, and consider whether he was a gainer or a loser by the persecutions he underwent.

The great King who reigns over heaven and earth, will reward faithful servants, who do honour to his gospel by the proper discharge of the duties of their stations; for he despises not the lowest services of the meanest men, but he is a severe Avenger of the wrongs done by men, to those with whom his providence has connected them *.

CHAPTER XV.

Ver. 1. A soft answer turneth away wrath; but grievous words stir up anger.

WRATH is a fire that burns unto destruction, and it is our duty to bring water to quench this fire. A soft answer to provoking words is like water to a fire. By gentle language, joined to liberal presents, Jacob pacified the fierce resentments of his brother. Esau. He prayed to God, and trusted in him for the preservation of his family, but he did not neglect the proper

*Col. iii. 22.--25,

means of calming his brother's angry spirit. There are some tempers so untractable that they cannot be pacified, but these are rare, and seem to be under some powerful influence of the devil, like that of Judas Iscariot, who was not reclaimed by the kind words of our Lord from executing his bloody purpose; or those miscreants that seized on our Saviour, although to his ordinary gentleness he added his miraculous power in healing the ear of Malchus.

But there are some who cast oil upon the flame of anger, and make it to burn more fiercely by their grievous and provoking words. What can such persons expect, but to be consumed by their own rashness ?Anger is a short madness, and when two mad persons are engaged in combat, they both are in danger of receiving deadly wounds. Let us, therefore, endeavour to bridle our passions, and guard ourselves by the meekness of wisdom from the fierce passions of other men, lest, by biting and devouring one another, we be consumed one of another. The fierce words of the men of Judah and Israel, when they were bringing back David to his throne, kindled a new war, which, without active and prudent management in David and his generals, might have produced fatal consequences

*

Ver. 2. The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness.

The wise man knows when he ought to be silent, and when he should speak; and will not cast his pearls before swine, and give his holy things to dogs. His words are good, for they are spoken in due season, and he knows how to address himself in a proper manner to different persons, according to their tempers and circumstances. Gideon used very different language

* Chap. xii. 18.