all those outward actions spring that justly merit the esteem of mankind, force approbation even from the vicious, and thus entitle him to that good name which is far above all price.  This will not only afford its possessor unbroken peace arising from the inward consolations and joys of virtuous sincerity, but it will also open to him another rich fountain of felicity, arising from the consideration, that he enjoys the confidence and esteem of the great and the good, with whom he is conversant in life, of his intimate friends, of his companion and children, and above all the smiles of kind heaven and the approbation of his God.  His life is calm; his sleep is sweet and associated with golden dreams.  No fearful spectres haunt his brain, but the kind angel of mercy is ever at his side.  He looks forward to death undismayed, yes, with satisfaction and composure looks beyond that dark scene, to brighter worlds and more substantial joys.  He feels the assurance, that even when he shall be here no more, his name shall live in the hearts of those he left behind, be embalmed in the memory of the just, and that it is beyond the power of rolling ages to sully it.  This is what we understand by choosing a good name as stated in our text.

Of the truth of this, there can arise no misapprehension when we compare it with the subsequent phrase with which it is contrasted—­“a good name is rather to be chosen than great riches, and loving favor than silver and gold.”  By the choosing of riches, we are to understand, not only a desire to obtain them, but that this desire shall be sufficiently strong to prompt us to use all the honorable and efficient means in our power to accumulate them.  The wise man did not mean that every man had the offer of a fortune, and could possess himself of it by simply making choice of it independent of means.  No—­ his choice must be manifested by industry and economy.  The means must be used to secure the end.  Just so in acquiring a good name.  The person desirous of obtaining it, must pursue that upright and virtuous course of conduct, which alone could insure it.  And just as well might a man expect riches by being indolent and extravagant, as to expect a good name by indulging in every species of vice.  We are therefore to understand our text thus—­A good name, through pursuing a virtuous course of conduct, is rather to be chosen than great riches, through the plans and means by which they are obtained.

Man is a being of many wants, and to supply them he is too much inclined to forsake the path of virtue and resort to dishonorable means to obtain wealth.

In view of this master-passion for earthly splendor and greatness, Solomon uttered the words of our text to recall the giddy mind from its chase of shadows, sad turn it to the only source of unmingled felicity in the pursuit of virtue.  This would afford the mind those rational delights that wealth, with all its dazzling splendors, cannot impart.  It does not possess the charm to convey unbroken peace to the heart.