Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes. 2. Grace and sin in their true light. By this we may know a man that has grace, and the fear of God, reigning in him, he walks in his uprightness, he makes conscience of his actions, is faithful both to God and man, and every stop he makes, as well as every step he takes, is by rule; here is one that honours God. But, on the contrary, he that is perverse in his ways, that wilfully follows his own appetites and passions, that is unjust and dishonest and contradicts his profession in his conversation, however he may pretend to devotion, he is a wicked man, and will be reckoned with as a despiser of God himself.

See here, 1. A proud fool exposing himself. Where there is pride in the heart, and no wisdom in the head to suppress it, it commonly shows itself in the words: In the mouth there is pride, proud boasting, proud censuring, proud scorning, proud commanding and giving law; this is the rod, or branch, of pride; the word is used only here and Isa 11:1. It grows from that root of bitterness which is in the heart; it is a rod from that stem. The root must be plucked up, or we cannot conquer this branch, or it is meant of a smiting beating rod, a rod of pride which strikes others. The proud man with his tongue lays about him and deals blows at pleasure, but it will in the end be a rod to himself; the proud man shall come under an ignominious correction by the words of his own mouth, not cut as a soldier, but caned as a servant; and herein he will be beaten with his own rod, Psa 64:8. 2. A humble wise man saving himself and consulting his own good: The lips of the wise shall preserve them from doing that mischief to others which proud men do with their tongues, and from bringing that mischief on themselves which haughty scorners are often involved in.

Note, 1. The neglect of husbandry is the way to poverty: Where no oxen are, to till the ground and tread out the corn, the crib is empty, is clean; there is no straw for the cattle, and consequently no bread for the service of man. Scarcity is represented by cleanness of teeth, Amo 4:6. Where no oxen are there is nothing to be done at the ground, and then nothing to be had out of it; the crib indeed is clean from dung, which pleases the neat and nice, that cannot endure husbandry because there is so much dirty work in it, and therefore will sell their oxen to keep the crib clean; but then not only the labour, but even the dung of the ox is wanted. This shows the folly of those who addict themselves to the pleasures of the country, but do not mind the business of it, who (as we say) keep more horses than kine, more dogs than swine; their families must needs suffer by it. 2. Those who take pains about their ground are likely to reap the profit of it. Those who keep that about them which is for use and service, not for state and show, more husbandmen than footmen, are likely to thrive. Much increase is by the strength of the ox; that is made for our service, and is profitable alive and dead.

In the administration of justice much depends upon the witnesses, and therefore it is necessary to the common good that witnesses be principled as they ought to be; for, 1. A witness that is conscientious will not dare to give in a testimony that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise than according to the best of his knowledge, whoever is pleased or displeased, and then judgment runs down like a river. 2. But a witness that will be bribed, and biassed, and browbeaten, will utter lies (and not stick nor startle at it), with as much readiness and assurance as if what he said were all true.

Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Luk 23:8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Mat 13:11, Mat 13:15, Mat 13:16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it.