(1.) "Keep thy Heart with all diligence, for out of it are the issues of life." (5:23.)

(2) "Put away from thee a froward Month, and perverse lips put far from thee." (5:24.)

(3) "Let thine Eyes look right on, and let thine eyelids look straight before thee." (5:25.)

(4) "Ponder the path of thy Feet, and let all thy ways be established. Turn not to the right hand nor to the left:remove thy foot from evil." (10:26, 27.)

The book of Proverbs is in the fourth group of the I Old-Testament books,-thus, as the number would indicate, belonging to that part which treats of the way, its trials and experiences. In this group it is fifth, a number which reminds us of "God with us" reviewing our path, and supplying us with wisdom for that which is before us-a wisdom which begins with "the fear of the Lord " (chap. 1:7), and keeps Him ever before the reader. God with man-He who was that, and who ever was Wisdom (chap, 8:), now the fullest exhibition of it- made that to us (i Cor. 1:30). If the book of Proverbs is really wisdom for our path, how important that we should study it, and so receive the benefit of that wisdom -so needed by us in our daily life! How it should illumine our path, especially as we have the added light of grace now shining through it!

In the portion before us, we have an exhortation which embraces the whole man as far as his earthly walk is concerned, applied to those parts of him of familiar significance from their frequent use in Scripture-the heart, mouth, eyes, and feet. Four is the number of testing and of walk ; so in this which is both a test and an exhortation we have this number, and each section of it also corresponds to the significance of its number.

(i) "Keep thy heart with all diligence, for out of it are the issues of life." The heart is the source from which the life issues. It is here put for the inner man-"the hidden man of the heart," as contrasted with the outer man. It is the man himself-that which controls and gives character to all the rest:"as he thinketh in his heart, so is he." (Prov. 23:7.) How appropriately, then, that this should be first in the exhortation-first in importance, because the source and controlling power in man! So the words, "with all diligence," might be rendered more closely to the original, "above all. thou guardest." Above all the outward life, careful as we should be as to that,-above our words; as the apostle says to the Philippians, "As ye have always obeyed, not as in my presence only, but now much more in my absence;" when his eye could not be upon them. Our outward life is largely before the eyes of man :let us remember that more important than what man sees is that which is hidden from him-the heart, and be doubly careful for that very reason. How important this is for the young Christian !

There are two ways in which we can look at this guarding or keeping the heart,-positive and negative, and we will look at the latter first. Scripture tells us that "the heart is deceitful above all things, and desperately wicked," and that "he that trusteth in his own heart is a fool." While applying in its fullest extent to the unconverted, these words have an important reference to God's children as well :we have a traitor in our hearts who needs to be watched more carefully than an outside enemy. It is through this traitor, the flesh, that the heart is led astray. It is in the heart that declension begins. The evil servant said in his heart, "My lord delayeth his coming," before he began to beat his fellow-servants, and to eat and drink with the drunken. Peter's heart was lifted up with pride and self-confidence which made him neglect the admonition " watch and pray, lest ye enter into temptation," before he denied his Lord with oaths and cursings. Coming to our own history, ran we not trace a stumble or fall, or loss of communion, back to an unguarded heart. In the nineteenth chapter of Numbers we have a most striking illustration of defilement from an unguarded heart, in the vessel left uncovered in the chamber of death. It was made unclean, but if covered, the same presence of death had no power to defile. We are in a world which is a death chamber, and if the heart is not guarded, covered by that which excludes the world, how soon defilement results !

But this brings us to the positive way of keeping the heart. We are not set at the hopeless task of merely seeking to expel evil, or even to keep it down. Like a hydra-the more we strove to cut off this or that form of evil, the more quickly fresh forms would arise. No, the way of grace is, " overcome evil with good." A heart filled and occupied with good is one well guarded from evil. Beautifully connected are those two verses in Phil. 4:7, 8, " And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." The heart which casts all its care on God is well guarded by His peace ; but the atmosphere which that peace creates is that described in the next verse :it is occupation with good. No one feeds on poison, however much it may be necessary to know something of it, in order to avoid it. Good food makes the healthy man, and occupation with good is God's way to keep the heart. How important, then, for the young Christian, nay, for all, to be daily feeding upon God's precious Word, that Word of His grace, which is able to build him up, and to be asking in the' words of the psalmist, " Search me, O God, and know my heart:try me, and know my thoughts ; and see if there be any wicked way (literally, the way of grief,) in me, and lead me in the way everlasting."

(2) "Put away from thee a froward mouth, and perverse lips put far from thee." " Out of the abundance of the heart the mouth speaketh." Next, then, to the source, and depending upon it, is the expression of the thoughts through the lips. Second place, then, naturally belongs to the words. He who was the expression of God's nature was the second person in the Trinity and is called the Word. Two is the number of testimony, which is given by the lips. Salvation is another thought, and the word of truth is the gospel of our salvation. (Eph. 1:13.) In a bad sense, two speaks of discord, strife, waywardness, the thoughts conveyed by froward and perverse in this verse. The exhortation to put away perverse lips is appropriately in a second part, where the thought of severance is conveyed by the number. How needful is this admonition ! What is more common than an unruly tongue ? The meekest man spake unadvisedly with his lips. The great apostle Paul reviled God's high-priest. The apostle of love would call down fire from heaven. Only One ever trod this earth whose words were ever and only " words of grace." " Never man spake like this Man." "When He was reviled, He reviled not again." Words of love, words of truth, words of justice and of stern denunciation fell from his lips, each in their proper time, but perverse words, never. No matter how severe the test, how awful the anguish, even to the anguish of the cross, His words were perfect. Alas ! that peerless One stands alone in His unsinning perfection. " In many things we all offend. If any man offend not in word, the same is a perfect man and able also to bridle the whole body." (Jas. 3:2.) He would, as far as his outward life went, be a perfect man. Controlling the tongue, he would be able to govern the whole body. On the other hand, failing in this, all is vitiated. " If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." (Jas. 1:26.) His religion, that which is the fruit of the divine life, his testimony is destroyed. How careful, then, we should be of our words. If for every idle word the unsaved must give an account in the day of judgment, none the less holy and exact will be the judgment-seat of Christ. "The tongue can no man tame." Only grace can do that-the grace which could purge unclean lips, and make them God's messengers. There is only one thing to be done with perverse lips-they are to be put away. Evil cannot be improved, it can only be judged. Careless, loose speech must be trampled upon, or it will lead into sin. " He loveth transgression who loveth strife." " In the multitude of words there wanteth not sin." Ah, many who perhaps pride themselves on having a ready tongue-quick to give the sharp, witty reply-need to heed this exhortation. Specially in the matter of strife is this evil of the tongue to be guarded against. " The beginning of strife is as when one letteth out water, therefore leave off contention before it be meddled with." The country of Holland is protected from the inroads of the sea by immense dykes which need to be watched, lest the smallest opening be made. Should there be even a little trickle it would soon swell until all embankments were swept away, and the fair landscape be deluged with the salt sea. So with strife. A little thoughtless remark may be made, and resented ; arguments arise, and before we are aware of it, "confusion and every evil work" have covered all that a little while before looked so bright and promising. 'Behold, how great a matter a little fire kindleth."

Is the reader of these lines given to careless speaking? Will he or she not now begin to ask with the psalmist, " Set a watch, O Lord, before my mouth ; keep the door of my lips!" Have the heart filled with good, and put far away perverse lips.

(3) Let thine eyes look right on, and let thine eyelids look straight before thee." (5:25.) "Three" is the number of manifestation-of fullness. It is the number which speaks of resurrection as the manifestation of divine power. The light is what makes manifest, and as the eye takes in the light, it appropriately has the third place in the passage before us. For us it is the eye of faith ; " we walk by faith, not by sight." The very things which are said to be not seen are those we are to look upon. (2 Cor. 4:18.) Faith connects us with the other world -the resurrection side of things. It is the eye which speaks of this to us. Three is also the number of fullness, and it is only when faith is exchanged for sight that we shall "know even as also we are known." Meanwhile, as we have said, the eye of faith links us with these things, and draws us on till we shall no longer "see through a glass (dim window) darkly, but face to face." Now, what are we looking at? Temporal things? They will soon vanish. Are we looking at forbidden things? Remember Eve; to look is often to lust. David was led into the awful sins of adultery and murder by a careless look. Lot looked at the fertile plains of Sodom and the vision blinded his eye to the glorious promises of God, and he sank to the level, below the level of the worldling. The proper object, the only one for the child of God, is the Lord Jesus Christ. "We see Jesus," and having seen Him what else should have power to draw us aside? Two results come from having the eye fixed upon Him :first, sanctification ; second, progress. " We all beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory." We may struggle against sin, and struggle in vain. We may strive to form our characters, and find our efforts useless. We look upward at that blessed One, crowned with glory and honor, the One who once tasted death for us, and the world loses its attractiveness, sin its power. More than that, we are transformed into that image ; others can see we are growing like Him upon whom we are gazing. But there is more. Seeing Him draws us after Him. "Let us lay aside every weight, and run with, patience the race set before us"-how?-"looking unto Jesus." The word is stronger in the Greek:it is "looking off unto Jesus," looking away from everything that could allure, distract, or discourage-unto One who is Himself the leader of faith, the example for us to follow, and the finisher or perfecter of it. This is having the eyes look right on, and this means progress. "The light of the body is the eye ; if, therefore, thine eye be single thy whole body shall be full of light. A single eye, means an eye for one object. " The eyes of the fool are in the end of the earth," wandering every where, taking in every thing; and the eye is the gateway to the heart. No wonder, then, that it should be filled with vanity. And yet "the eye is not satisfied with seeing." Let the whole world be taken in, the heart is left hungry and empty. Only One can fill the heart. Let the eye be fixed on Him and, like Paul, we will find ourselves blinded to the things down here. This gives power for the path, and keeps from stumbling-forgetting the things which are behind and reaching forth unto those which are before, we will press toward the mark, other things will be baubles to be despised and laid aside as weights. And while thus looking forward, pressing forward, ere we know it faith will change to sight ; the One we have been speaking of, thinking of, will at last be before us, and "we shall be like Him." Meanwhile let the words of the hymn be our prayer :-

" O fix our earnest gaze
So wholly, Lord, on thee,
That with Thy beauty occupied,
We elsewhere none may see."

(4) "Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left :remove thy foot from evil." (10:26, 27.) When our Lord opened the eyes of Bartimeus He said to him, " Go thy way, thy faith hath made thee whole." But the way in which Bartimeus went was after Jesus, "he followed Jesus in the way." (Mark 10:52.) Where else could a man with eyes opened go ? So most appropriately here, the eyes are set right and the feet follow. Four, as we have already seen, signifies testing and the place where that testing takes place, the earth as we walk through it. It is the number which frequently speaks of weakness and failure, because, alas ! that is what we manifest in our wilderness walk. And yet why should there be failure? For us, as for Israel of old, eagle's wings are ready to bear us onward over every obstacle to the place of rest. If the feet do tread the desert sands, they do not swell ; the shoes, " the preparation of the gospel of peace," do not wear out. Four is the number of weakness, but weakness realized turns to strength if we lean on One who is mighty. And this is God's lesson for us-the secret of the walk. Paul realized his weakness, but he gloried in it because the power of Christ could rest upon him. The earthen vessel is good to show the excellency of the power to be of God and not of us. While four, then, speaks of wilderness walk, testing and weakness, it need not mean failure if we heed the exhortation given here appropriately in the fourth place. The word translated " ponder " is by some rendered "make level," perhaps the primary meaning; but both meanings are not inconsistent with each other. If the path be carefully weighed, pondered-looking to one who alone pan guide, it will be a level path, though it lead over rough seas, lonely deserts, into Gethsemane, on to Calvary. Our blessed Lord did not rush into His path not knowing where it would lead. " When the time came that He should be offered up He steadfastly set His face to go to Jerusalem." When Lazarus died, He would return there where of late the Jews had sought to kill Him. What a path ! along which we see scattered nothing but love to man, obedience to God. But He pondered His path, and so has left us an example that we should follow His steps. When there was a famine in the land and Abraham went down into Egypt, he did not ponder his path, and his sin about Sarah is the result. It probably seems an easy path to take, but it had thorns in it which pierced him at last. Pondering conveys the thought of carefully examining the way before we walk in it. " He that hasteth with his feet, sinneth." Joshua and the elders of Israel making a treaty with the Gibeonites show the danger of undue haste. Our ways are to be established, made firm, solid, unswerving. And how great is the need of this ! How many lame there are who will be turned out of the way unless we make straight paths for our feet. (Heb. 12:) The saddest part of a loose careless walk is that it leads others astray. Our God would make our feet like hinds feet (Hab. 3:19), sure and swift.

We have, then, looked at this fourfold exhortation, embracing the heart, lips, eyes, and feet. Linked together, yet distinct, they form a perfect whole, for our guidance and for our testing. May there be in us a heart to heed this exhortation and to prove for our own souls that " wisdom's ways are ways of pleasantness and all her paths peace."