---

It is a great mistake to suppose that the pious man is only to be blest; he is blest already.

I. PEACE OF CONSCIENCE. The possession of the entire world, with all its honours and pleasures, would be but a mockery to him who feels the lash of an accusing conscience. While on the other hand, to him who is at peace with himself there is a sweet and ample solace under whatever external evils may befall him. This peace, however, is not to be confounded with another state of mind nearly resembling it. There is a sense of security in regard to spiritual and eternal things which springs not from religion, but from the want of it. It results either from infidel or deistical principles; or from the power of sinful appetites and passions which shut out all serious thoughts; or from false ideas of the mercy of God; or, again, from men's most erroneous conceptions of their own character. How different the peace of the children of God! It is intelligent, and well-grounded, and Scriptural. It admits the existence of sin and punishment, of death and of hell. Truly pious men generally have profounder impressions of these realities than any others. But at the same time they look with faith to an all-sufficient Redeemer; and in the merits of His obedience and death they see ample reason for confidence and hope.

II. THE UNION OF INCLINATION AND DUTY. The pious have this characteristic, that they not only pursue the path of rectitude, but delight in it as being not merely their duty, but their choice. They have a new spiritual relish, which makes religious duties as attractive to them as books are to a scholar, as parade-day is to a soldier, or as gay amusements are to the children of fashion.

III. COMMUNION WITH GOD. The pious man withdraws from outward and worldly things; and seeks intercourse with his God. And who shall tell the joy and peace of the communion thus gotten? It is pure, heavenly, Divine.

IV. CONFIDENCE IN PROVIDENCE. One of the chief evils of this world is its uncertainty. Its fashion is continually passing away. Now, amid all these proverbial vicissitudes of this world, there is only one man who can walk with a charmed life, i.e., the wise or pious man. He knows not, nor does he want to know, what may befall him; but he is sure nothing shall happen to him which is not sent by a Divine hand, which is not wisely and kindly intended, and which shall not, in the end, minister to his eternal blessedness. How happy is the man who has found this wisdom; who can and does thus habitually regard God! How free from care and anxiety his bosom!

V. THE HOPE OF HEAVEN. Hope is often spoken of as the one great blessing of man which survived the ruins of the fall. There is, however, an objection sometimes offered to this statement. "If this be so," it is said, "then Christians ought to be distinguished by a uniform sense of contentment and peace; they should be the happiest of mortals: whereas frequently the reverse of this is the case." The objection is fair, and we purpose to answer it fairly. First, then, all professed Christians are not such in reality; and, of course, it is no wonder that nominal believers should have only nominal joy. But, secondly, many real children of God are constitutionally of a gloomy or desponding temperament. But, thirdly, a great many, of whom we may hope that the root of the matter is in them, feel and show but little of the happiness we have spoken of because of their weak faith and careless living. The most beautiful landscape conveys no pleasure to the man who does not see it. The largest promises mean nothing to him who does not know or believe that he has some title to them. And hence the disquietude of many of whom it would be harsh to say they had no interest in Christ.

(T. W. Chambers.)

---

---

KJV: Happy is the man that findeth wisdom, and the man that getteth understanding.

WEB: Happy is the man who finds wisdom, the man who gets understanding.