iv. 1), while the foolish man is more and more the dupe of his own

credulity, or of his own self-conceit, and becomes more and more the slave of uncontrolled passion.

_ILLUSTRATION OF VERSE_ 17.

Socrates, meeting a gentleman of rank in the street, saluted him, but the gentleman took no notice of it. His friends, observing what passed, told the philosopher that they were so exasperated at the man's incivility that they had a good mind to resent it. But he calmly made answer, "If you meet any person in the road in a worse habit of body than yourself would you think you had reason to be enraged with him on that account. Pray, then, what greater reason can you have for being incensed at a man for a worse habit of mind than any of yourselves?"

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 15. He who applies himself to wisdom takes heed of his own ways, foreseeing dangers, preparing remedies, employing the assistance of the good, guarding himself against the wicked, cautious in entering on a work, not unprepared for a retreat, watchful to seize opportunities, strenuous to remove impediments, and attending to many other things which concern the government of his own actions and proceedings. But the other kind of wisdom is entirely made up of deceits and cunning tricks, laying up all its hope in the circumventing of others, and moulding them to its pleasure, which kind verse 8 denounces as being not only dishonest, but also foolish.--_Lord Bacon._

"The simple believeth every word," whether true or false, useful or injurious. Charity, indeed, "believeth all things" (1 Cor. xiii. 7), but not things that are palpably _untrue._ It is the _truth_ which it readily believes. It believes all that it can with a good conscience to the credit of another, but not anything more. Epicharmus says, "The sinews and limbs of faith are not rashly to believe" (Acts xvii. 11). "The prudent man looketh well to his going"--whether it tends to grace and salvation, or to sin and perdition; he "believeth not every word"--as, for instance, the flattering words of seducers, who commend to him false doctrine or licentious practice (Eph. v. 15).--_Fausset._

We may apply the verse in all its emphasis of meaning to _eternal concerns._ The simple hear different persons on the subject of religion, and take for granted that all they hear is right. They are easily bewildered by sophistical arguments; led away by appeals to feeling; swayed and mastered by false eloquence; seduced by flattery. They are the sport of all that is novel--"tossed to and fro, and carried about with every wind of doctrine." On the contrary, when interests so vast are at stake the prudent man will feel his way, taking nothing upon trust. He first bends his earnest thought to the question of the Divine authority of the Bible--a question next in importance to that of the being of God; and having ascertained its authority, to learn its lessons. Having the map he will examine for himself the way to heaven. Having a Divine directory, he will trust no human guide.--_Wardlaw._

History is full of examples of men who have lost their lives by means of their credulity, amongst whom were those great men, Abner and Amasa. . . . Some have been betrayed into the worst of sins, by believing groundless reports of others, as Saul in the case of David, and we might also add, David himself in the case of Mephibosheth. The nation of the Jews was threatened with desolation by the easy temper of Ahasuerus, who believed without examination the malicious suggestions of the wicked Haman. . . . The whole world was ruined by the simplicity of Eve, and the easy credit she gave the serpent.--_Lawson._

To _believe every word_ of God is _faith._ To _believe every word_ of man is _credulity._ Admit only the one standard; like the noble Bereans, who would not believe even an apostle's word, except it was confirmed by the written testimony (Acts xvii. 11).--_Bridges._

We are not willing to be blindfolded at our meat, nor to eat our supper without a light, especially in strange places, where we neither know well the fidelity of our host, nor what dishes are set before us, and shall we be more provident for the outward man, than for the inward? Shall we keep out of our bodies such food as is not wholesome and savoury, and receive into our souls such food as will poison us? . . . No wrong is thus done to any man. We used to tell silver and weigh gold, and yet we prejudge not them at whose hands we receive them.--_Dod._

Trust is a lovely thing, but it cannot stand unless it get truth to lean on. . . . It is a well-known characteristic of the little child to believe implicitly whatever you tell him. . . . It remains a feature of the child until it is worn off by hard experience of the world. . . . In this world a man is obliged to be suspicious. Man suffers more from man than from the elements of nature or the beasts of the field. A time is coming when this species of prudence will be no longer needed. When the people shall be all righteous, there will be no deception on one side, and no distrust on the other.--_Arnot._

A prudent man looks forward to the consequences of things, and particularly to the consequences of his own conduct. O, how much misery and mischief might be avoided or prevented by attending only to this single principle, for what are most of the calamities we see in the world owing to but this--that men will not look before them? To the want of this wise foresight Moses attributed all the rebellions and enormities of the Jewish people, and therefore breathed forth this ardent prayer on their behalf, "Oh, that they were wise, that they understood this, that they would consider their latter end" (Deut. xxxii. 29).--_Mason._

Verse 16. The "evil" from which the "wise man departeth" may mean either _suffering_ or _sin._ Both may with propriety be included, the one being the cause of the other.--_Wardlaw._

_Fear_ is sometimes thought to be an unmanly principle. But look at the terrible extent of _the evil_ dreaded. Without it is vanity and disappointment (Rom. vi. 21). Within it is the sting of guilt (1 Cor. xv. 56). Upward we see the frown of God (John iii. 36). Downward everlasting burnings (Mark ix. 44). . . . The _fool,_ however, never _fears_ till he falls. . . . Such a _fool_ was the _raging_ Assyrian, blindly _confident_ in his own might, till the God whom he despised turned him back to his destruction (2 Kings xix. 28-37).--_Bridges._

He (the good man) can never _trust in himself,_ though he is satisfied _from himself_ (verse 14). He knows that his sufficiency is of God; and the _fear_ that causes him to _depart from evil_ is a guardian to the _love_ he feels. Love renders him cautious; the other makes him feel confident. His _caution_ leads him _from sin,_ his _confidence_ leads him _to God._--_A. Clarke._

They which are in greatest safety are farthest from carnal security. The godly have not so many sins as the wicked, and yet they feel them more, and fear them more, and flee from them faster. And the wicked have not more valour than the godly nor so much freedom from punishment, and yet go beyond them in audacity and fleshly confidence. When David was dealt with by Nathan, he confessed his fault, he craved pardon, he set his heart to seek help from heaven against his sin; but when Ahab was spoken to by Macaiah, he persecuted the prophet, he proceeded in his purpose, he promised himself a safe return. Josiah, hearing the law of the Lord read by Shaphan, rent his clothes in grief and fear, but Jehoiakim hearing the words of God read by Baruch, in regard of the curses therein denounced, did tear the book and burn it in wrath and fury.--_Dod._

A wise man knows that the enemy is strong, and that his own defences are feeble. His policy therefore is, not to brave danger, but to keep out of harm's way. He seeks safety in flight. The fool's character is mainly made up of two features; he thinks little of danger and much of himself. He stumbles on both sides alike. That which is strong he despises, and that which is weak he trusts. The dangers that beset him are great, but he counts them as nothing; the strength that is in him is as nothing, but he counts it great. Thus he is on all hands out of his reckoning, and stumbles at every step.--_Arnot._

As a foolish fear is a betrayer of the strength of man, so a wise fear is the safety of him. Wherefore Cyprian saith, the Divine wisdom hath found out an excellent policy that by the help of fear we should be delivered. Great is the benefit of God's providence, that sometimes fear is made both a virtue and a victory. A wise man departeth from evil before he cometh to it, for then the parting, as most easily, so is most happily made.--_Jermin._

_Fear a religious principle._ The beginning of religion in the heart is a subject of curious inquiry and of great practical importance. There is no sufficient reason for supposing that it is in all men alike, we have no rule for saying that religion must either necessarily, or that it does usually proceed from the same cause. Different men are affected by different motives; and what sinks deep into the heart of one, makes little impression upon another. . . . Thus it is, that religion sometimes, not seldom indeed, has a _violent_ origin in the soul, and begins in terror: "A wise man _feareth_ and departeth from evil."--_Paley._

Verse 17. Some pettish spirits are like fine glasses, broken as soon as touched, and all on fire upon every slight and trifling occasion; when meek and grave spirits are like flints that do not send out a spark but after violent and great collision; _feeble_ minds have a _habit_ of wrath, and, like broken bones, are apt to roar with the least touch: it argues a very unsanctified spirit to be so soon moved. Let it be like the fire of thorns, quickly extinct.--_Salter._

As small letters hurt the sight, so do small matters him that is too much intent upon them; they vex and stir up anger, which begets an evil habit in him in reference to greater affairs.--_Plutarch._

A man who falls into a passion does indeed commit a folly, but yet is far preferable to the coldly and selfishly calculating villain.--_Von Gerlach._

"A man of wicked devices," one, who when offended, represses the indications of his anger, all the while meditating revenge, and waiting for the opportunity when he can wreak it. As "he that is soon angry dealeth foolishly" as regards himself, so he that wickedly deviseth revenge, while deferring the expression of his anger, bringeth on him the "hatred" of others. Thus there is danger on both sides, in hastiness, and in deferring anger through malice. The latter is the worst offence.--_Fausset._

The more hot-pulsed sinner may be lost; but the _deep-set_ fool excels him both in guilt and danger. Alas! for the well-complexioned, coolly-settled, morally-esteemed, and long-established hypocritical professor. It is not all thinking that this book applauds, but that which is discriminate, the watching of our feet.--_Miller._

Though religion alloweth to be angry, yet it forbiddeth to be _soon angry,_ because he that is soon angry is as soon dealing foolishly. The haste of his choler maketh him to outrun his understanding, and the smoke of his anger putteth out the light of his judgment.--_Jermin._

To be angry is to revenge the faults of others upon ourselves.--_Pope._

As fine gold doth suffer itself to be tried in the fire six or seven times, and yet the heat of the fire doth never change its nature or colour; or as good corn is first threshed with the flail, and then winnowed with the wind, and yet is neither broken with the one nor carried away with the other; even so we should suffer ourselves to be tried by injuries, and yet not by impatience, through anger, change our nature, nor yet our colour, nor be carried away with any inconvenience.--_Cawdray._

Verse 18. This proverb is especially instructive with respect to the deep inner connection that exists on the one hand between foolish notions, and a poor, unattractive, powerless earthly position, destitute of all influence,--and on the other hand between true wisdom and large ability in the department both of the material and the spiritual. Von Gerlach pointedly says, "There is a certain power of attraction, according as a man is wise or foolish; the possessions also which the one or the other attains are in accordance with his disposition."--_Lange's Commentary._

The child of Adam is born to folly (Job xi. 12). That is his _inheritance._ He received it from his first father (Gen. v. 3; Psa. li. 5). So long as he remains _simple,_ he confirms the title. Unlike an earthly _inheritance,_ he cannot relinquish it. He holds it in life, he still holds it firm in death, and reaps its bitter fruits throughout eternity.--_Bridges._

The prudent has not inherited much at this present date. He has not much of the world. He has not much of another. How shall we express his excellence? He has this poor thing that he calls piety. Where is its worth to him? Why, its worth to him is that it is a splendid _"crown." He makes a crown of knowledge._ That is, he takes his piety, which is a mean, weak beginning, and makes it the badge of a glorious sovereignty. The Christian is a king. And by this is meant, that, when he becomes pious, everything becomes subject to him (1 Cor. iii. 22).--_Miller._

The world says that none dies without an heir: Religion says that none dies without an inheritance. Everyone dying in this world is heir to himself in the next world.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 19.

A LEVELLING LAW.

+I. This law is now manifest to the inner life of the wicked.+ If a wicked man has any sense of right and wrong, he is conscious of the superiority of the good man. There is an inward bowing down of the evil to the good which is as real, although invisible, as any outward bending of the person of one man before another. Indeed it is far more real than much outward homage. There are many outward and visible bendings and bowings which are mere matters of form, which are only made to keep up appearances. But the involuntary bowing of the evil man's soul in the presence of the good man is a real act of homage, although there is in it an element of unwillingness. There is a compulsory consent, so to speak, of the man himself against himself. But this genuflexion of soul is no mere pretence.

+II. The good man is also conscious of it.+ He knows that it is so because in the constitution of the universe good is made to rule evil, because the head of the one kingdom--the kingdom of evil--is compelled to acknowledge the authority of the head of the kingdom of good. His own moral consciousness tells him that it must be so, and he has the declaration of God to confirm it. _"No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of Me, saith the Lord"_ (Isa. liv. 17).

+III. What has been occasionally manifested in the outward life, and what is always the inner experience, will one day be universally visible to all the universe.+ The revelation of God tells us that there will be a universally visible manifestation of the submission of the evil to the good. And our sense of justice demands that it should be so. A day will come when, at the name of Incarnate Goodness, "every knee shall bow" (Phil. ii. 10), and the servants will have a portion of like reverence. "The sons also of them that afflicted Thee shall come bending unto Thee; and all they that despised Thee shall bow themselves down at the soles of Thy feet" (Isa. lx. 14).--See also Rev. xx. 4. It is also revealed to us _when_ this visible manifestation shall take place. _"In the end of this world,"_ at the close of the present dispensation, _"the Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity. . . . Then shall the righteous shine forth as the sun in the kingdom of their Father"_ (Matt. xiii. 40-43). "For this manifestation of the sons of God" they wait with "earnest expectation;" "creation groans" for it; Christ Himself awaits it at "the right hand of God" (Heb. x. 12, 13; Rom. viii. 19-22).

_OUTLINES AND SUGGESTIVE COMMENTS._

At one time or another, in one respect or other, the ungodly serve and crouch to the godly. Sometimes they that fear the Lord are lifted up to honour, and then the evil men bow themselves before them. Sometimes, again, the righteous wax rich through God's blessing on their labours, and then come the wicked to their gates for alms and relief. Not only the poor ones, but the great ones, who yet are wicked ones, seek and sue now and then with all submission to the godly for their counsel and help. And I cannot tell how, but such a majesty there is in the godly oftentimes, that most desperately wicked men reverence their faces, and are silent or courteous in their presence.--_Muffet._

There is not the general rule in the present dispensation. Righteous Lazarus _bowed at the rich man's gate_ (Luke xvi. 20). . . . But "the upright shall have dominion over the wicked in the morning" (Psa. xlix. 14; Mal. iv. 1-3). "The saints shall judge the world" (1 Cor. vi. 2).--_Bridges._

There have been instances in which this proverb was verified in a very remarkable manner. The Egyptians bowed down before Joseph, and Moses, and the Israelites. The proud king of Babylon almost worshipped the captive Daniel, and Elisha's favour was solicited by three kings, one or two of whom were bad men.--_Lawson._

The wicked serve the righteous; and whether they do it knowingly, they do it wholly, and through eternal ages.--_Miller._

In times of worldly prosperity, and while the wicked flourish, there is none more lifted up in pride and bravery of outward shows than they are; there is none, then, less esteemed, and more despised, than the good and righteous are. They shall give long attendance before the gates give way to them, and when they are entered a proud eye shall mightily overlook them, a scornful language shall throw them down at their feet. Wherefore Augustine calleth riches wings, by which men in pride fly not only above others, but themselves also. But if the time alter, and either some storm of common calamity beat upon them, or else the hand of God privately seize on them, then none are more dejected than the wicked, none then more esteemed than the righteous are by them. Then their ways are to the gates of the righteous, and much bowing there is to entreat their prayers unto God, and to obtain help and comfort from them. Then Dives, but fearing hell only, already sees Lazarus in heaven, and fain would come unto him.--_Jermin._

_MAIN HOMILETICS OF VERSES_ 20 _and_ 21.

AN AGGRAVATED CRIME, A QUESTIONABLE VIRTUE, AND A PRESENT BLESSING.

+I. A fourfold sin.+ A man who despises or hates his neighbour sins--1. _In the simple exercise of the feeling._ Hatred, or even the act of despising another, is in itself a sin. Here we must distinguish between hatred of the _person_ and hatred of his _practices_--between despising _a man himself_ and despising his _actions._ God Himself hates and abhors evil character, but He makes a distinction between a man's character and the man. To hate or to despise any human creature is devilish. 2. _By hating or despising him for his poverty._ Poverty is a calamity often--always a burden and a cross. It is that for which a man should be pitied, and on account of which he should receive the sympathy of his fellow-men. Poverty is a burden heavy enough in itself, to add to it in any way is diabolical. 3. _Because he hates and despises his fellow-sufferer._ It is not a man beneath him, of whose trials he is ignorant, but his _neighbour,_ one with whom he is on a level. The proverb speaks of one poor man hating another. Cases are not uncommon in which men who have risen from poverty to wealth hate and despise the class from which they have risen even more than those do who were born to rank and wealth. And sometimes men who have risen are hated by those whom they have left behind in the race. But for a poor man to dislike and to despise another poor man for his poverty, is a most unnatural and aggravated crime. A common calamity generally makes men feel a kinship for each other. Those who partake of a common lot generally feel a common sympathy. The poor do not generally hate and despise the poor. The poor man who does commit this sin against his neighbour commits a double sin against himself, for he knows himself the trials of his poor brother, and, therefore, does not sin through ignorance or inconsiderateness. 4. _Against God._ God "putteth down one, and setteth up another" (Psalm lxxv. 7). It is His ordination that "the poor shall never cease out of the land" (Deut. xv. 11). They are His especial care (Psalm xii. 5, etc.), and He will count any addition to their burden as a wrong to Himself.

+II. A questionable virtue.+ "The rich hath many friends." Friendship with a rich man may spring from _social equality._ There is a natural tendency in men who are equals in anything to form friendships with each other. Men of the same moral standing do so, men of the same intellectual attainments are attracted to each other, and men who are equals in social rank and in wealth are, by the force of circumstances, often thrown into each other's society, and so a friendship which is real _may_ be formed. But it is a more questionable bond than that which unites men in the two first-mentioned cases. It may be only a counterfeit of the genuine article, and it is nothing more if wealth is the only bond. Friendships formed upon similarity of intellectual and moral wealth have a far firmer foundation, because they rest upon what is inseparable from the man himself, while friendship founded upon riches has for its foundation what may at any time take to itself wings and fly away. Or the friendship may be one of _social inequality._ A poor man may attach himself to a wealthy man. This, too, _may_ be genuine. The friendship _may_ be built upon something which both value more than wealth; but if the friendship of the rich with the rich is regarded with doubt, and requires adversity to test it, much more does the friendship of the poor for the rich. The proof of the genuineness of the metal is the fire, the proof of the seaworthiness of the vessel is the storm, and it is an universally recognised truth that the proof of friendship is power to come uninjured through the fire and storm of adverse circumstances.

+III. A present blessedness.+ "He that hath mercy on the poor, happy is he." 1. Happy because "it is more blessed to give than to receive" (Acts xx. 35), because gladness always comes to the heart when an effort has been made to lighten another's burden. 2. Happy in possessing the gratitude and confidence of his poor brother. 3. Happy because he wins the favour of God. (See on verse 31.)

_ILLUSTRATION OF VERSE_ 20.

The bees were haunting the flowering trees in crowds, humming among the branches, and gathering honey in the flowers. Said Gotthold, "Here is an image of temporal prosperity. So long as there is blossom on the trees, and honey in the blossom, the bees will frequent them in crowds, and fill the place with their music; but when the blossom is over, and the honey gone, they too will disappear." Temporal gain is the world's honey, and the allurement with which you may entice it whithersoever you will; but where the gain terminates, there likewise do the love and friendship of the world stop.

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 20. Alas! it is a mystery of knowledge to discern friends: "Wealth maketh many friends" (chap. xix. 4); they are friends to the wealth, not to the wealthy. They regard not _qualis sis,_ but _quantas,_ not how good thou art, but how great. They admire thee to thy face, but inwardly consider thee only a necessary evil, yea, a necessary devil. . . . Worldly friends are like hot water, that when cold weather comes, are soonest frozen. Like cuckoos all summer they will sing to thee, but they are gone in July at furthest; sure enough before the fall. They flatter a rich man, as we feed beasts, and then feed on him.--_T. Adams._

How former friendship between two persons may be transformed into its opposite on account of the impoverishment of one of them, is impressively illustrated by our Lord's parable of the neighbour who a friend asks for three loaves (Luke xi. 5-8).--_Lange's Commentary._

The same word in the original which signifieth a friend signifieth a neighbour also, because a neighbour should be a friend. But though a rich man has friends far and near, a poor man is hated even of his neighbour. He that best knoweth his wants and should most of all pity them, doth least regard him and use him worst. He that is nearest at hand to help him is farthest off from helping him. Wherefore the neighbourhood of men being so bad, God becometh his neighbour, and as it is in the Psalms (cix. 31). _"He standeth at the right hand of the poor man to save him."--Jermin._

Verse 21. The impenitent is the _poorest_ among men; and he who neglects him, and lets him go on in his iniquity, of course, is a cruel sinner. "They that be wise shall shine as the brightness of the firmament, and they that lead many to righteousness, as the stars for ever and ever." He who despises his neighbour "sins," literally "misses," "blunders." He wastes a splendid opportunity, not only for his neighbour, but for himself. The appeal is to _self,_ and is made more intense where, instead of _"despising"_ our neighbour, we actually "devise evil" against him (See next verse).--_Miller._

1. _There is a sin against the arrangements of God's providence._ 2. _Against the frequent and express commands of His Word_ (Deut. xv. 7-11; Luke xii. 33; xiv. 12-14). 3. _Against the manifestations of His distinguishing love._ God has not only avowed Himself jealous for the poor, but "to the poor the gospel is preached," and of those who become the subjects of God's grace, and heirs of glory, a large proportion belong to this class. 4. _In the contempt of God's threatened vengeance against all who neglect them, and of His promised special favour to all who treat them with kindness.--Wardlaw._

We show our contempt of the poor, not only by trampling upon them, but by overlooking them, or by withholding that help for which their distress loudly calls. The Levite and the priest that declined giving assistance to the wounded traveller on the way to Jericho, were notorious breakers of the law of love in the judgment of our Lord. The Samaritan was the only one that performed the duty of a neighbour.--_Lawson._

Through the gate of beneficence doth the charitable man enter into the city of peace. . . . God makes some rich, to help the poor; and suffers some poor to try the rich. The loaden would be glad of ease: now charity lighteneth the rich man of his superfluous and wieldy carriage. When the poor find mercy they will be tractable; when the rich find quiet, they should be charitable. Would you have your goods kept in peace? First, lock them up by your prayers, then open them again with your thankful use, and trust them in the hands of Christ by your charity.--_T. Adams._

He that hath mercy on the poor maketh the other's misery to be his own happiness, and as the other is comforted by it, so is he blessed by it. Blessed he is by the poor and his prayers for him, blessed he is by God and His favours upon him. Tabitha had reached out her hand to give unto the poor, and Peter reached out his hand in delivering her from death. She had bestowed clothing on the poor, and life is bestowed upon her. Wherefore the exhortation of Chrysostom is, "those things which God hath given us, let us give Him again, that so with advantage they may be again made ours."--_Jermin._

_MAIN HOMILETICS OF VERSE_ 22.

A FATAL ERROR AND A CERTAIN GOOD.

+I. The mistake of devisers of evil.+ 1. _They err in relation to the success of their plans._ They think that their wicked devices will succeed, so they would not go to the labour and trouble of devising them. But they make a fatal mistake, because they ignore another plan, which embraces theirs. They forget that there may be a circle of action outside their circle, which may circumvent all their schemes. A man may look at the sea from the lower deck of a vessel and think he can see all that is to be seen. But his thinking so would only prove him to be a fool. The man at the masthead can see much further. A traveller on a plain may have an extensive view, but he who is on the mountaintop takes in all that he can see, and much besides. So it is with the man who devises evil. He can see a little way before him and around him, he thinks, therefore, that he can take in the whole situation at a glance, and can see what is needful for him to do and what can be accomplished to bring his plans to pass. But there is more beyond; God takes a higher position and has a wider outlook. He takes in not only all that the wicked man has seen, but much that he does not see. _"He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong"_ (Job v. 13). The device of Haman was so well planned that it seemed to him certain of success. But Mordecai's God had a plan which embraced and out-flanked that of the murderer. The device of Joseph's brethren seemed to embrace all that was necessary to accomplish his ruin, but it was utilised by the righteous Ruler of the Universe to bring to pass his exaltation. The device of evil against the Divine Son of God is the most palpable instance that the universe has ever seen of the short-sighted error of wicked men. 2. _He errs because he will meet with retribution in his own person._ Human rulers are sometimes involved in much perplexity because, although they know that plots are being woven against their government, they are not only at a loss to find a plan by which to bring home the crime to the conspirators, but feel they have no force strong enough to punish them if they are convicted. But God is never at a loss either for means to defeat the purposes of those that devise evil, or to punish them for their devices. He is never driven, by want of power, to yield to those who oppose the good--who work iniquity. (See Homiletics on chap. xii. 12-14, page 268.)

+II. The reward of devisers of good.+ "Mercy and truth." 1. _Even a deviser of good needs mercy._ The very act of devising good sometimes brings a man to need mercy of his _fellow-man._ Daniel devised nothing but good to the king of Babylon, but his very uprightness made him an object of envy and brought him into a condition to need mercy. Or a deviser of good may err in judgment. The best intentioned man is liable to make mistakes. No human being, however benevolent his life, can claim to be exempt from moral infirmities which will sometimes mislead him. Every man therefore needs that his fellow creatures should mingle charity with their judgment of him and with their conduct towards him. And he always needs mercy from _God._ No saint of ancient or modern times has ever been beyond the need of God's mercy, although their very name implies that they are devisers of good. 2. _He equally needs truth._ He needs to be able to depend upon the _word_ of another, he needs a certainty of being justly dealt with. A man's success in business largely depends upon his being able to rest upon the fair dealing of others. He wants truth in others to meet his own truthfulness--as he strives to deal justly, and to love mercy, so he desires to be dealt with justly as well as mercifully. 3. _Both these needs shall be met. Sometimes_ by men, _always_ by God. Experience and history furnish us with many exceptions to the first. Those men of God who have been most eminent devisers of good have often met with anything but mercy and truth from those whom they have desired to benefit. Ignorance or envy has risen up against them, and so the missionary has been slain by the club of the savage abroad, and the reformer has been made the mark of slanderous tongues at home. But everyone has found the testimony of the inspired Word to be true in his own experience: _With the merciful Thou wilt show Thyself merciful. With an upright man Thou wilt show Thyself upright_ (Psa. xviii. 25).

_OUTLINES AND SUGGESTIVE COMMENTS._

If wicked men employ their thoughts to contrive mischief, and show so much diligence in the service of sin, although they have such a miserable reward, let God's people exercise the same diligence in the service of righteousness, by seeking out and seizing opportunities of doing good, and their labour shall not be in vain in the Lord.--_Lawson._

Scripture traces actions to principles. Wicked as it is to _do evil,_ it is far more hateful to _devise it_ (see verse 17). _Devising evil,_ therefore, if it comes not to the act, shows the purpose (chap. xxiv. 8).--_Bridges._

To him who lays himself out in planning and executing designs of benefit to others, there shall be _"mercy and truth."_ From his fellow-men he shall experience universal love and esteem. He shall find sympathy in his distresses and reverses, faithfulness in dealing (for if anything will secure a man from being cheated and defrauded, it will be a character for disinterested kindness), and the general exercise of practical gratitude. And the Lord will make him to experience His love, and will fulfil to him faithfully all His "precious promises."--_Wardlaw._

Solomon here is no lawgiver, but an evangelist, leading us unto Jesus Christ. For we can obtain no mercy but in Him only. For "the promises of God are yea and amen in Him."--_Cope._

Can any one see any flaw in _"Mercy"_ and _"Truth?"_ _Mercy_ is pure benevolence; and _truth_ is that other quality of the good, which is commanded in the first table of the law, and answers to a love of holiness. Is there anything right, outside of _"Mercy and Truth?"_ Is there anything wrong that the vilest rebel can detect in either one of them? Must "they not err that devise evil," if for no other cause than that _"Mercy and Truth"_ stand on the opposite side, and, through eternal ages, are busy in _devising good?--Miller._

Aristotle relateth of Socrates that he affirmed all virtues to be sciences, all sins to be ignorances. And Aquinas saith of it, that therein he judged in some sort rightly because the will never would incline to evil, unless it were with some ignorance and error of reason. The question, therefore, is not here asked of him that deviseth evil, for he thinketh himself to be right, he doth not think that to be evil which he doth, nor himself to err in doing of it. He attaineth to the end at which he aimeth, and that persuadeth him that he aimeth aright. But so to be in the right way, is quite to wander from the right way; and howsoever such an one may not err in his plans and plots, yet doubtless he erreth from the ways of life.--_Jermin._

Mercy and truth were the best that David could wish for his fast friend Ittai (2 Sam. xv. 20). These two attributes of God shall cause that good devices shall not miscarry. His mercy moves Him to promise, His truth binds Him to perform. "For Thy word's sake, and according to Thine own heart Thou hast done all these things" (2 Sam. vii. 18-21). "According to Thine own heart," that is out of pure and unexcited love, Thou didst give Thy Word and promise, and "for Thy Word's sake," Thou hast performed it.--_Trapp._

_MAIN HOMILETICS OF VERSE_ 23.

THE PROFIT OF LABOUR.

1. _The profit of social honour._ It is both natural and right that a man should desire the respect and good-will of those around him. Nothing is more certain than that he who lives without working in some form or another, either for himself or for others, will not receive this reward. Those who are poor, and do nothing, sink into beggary and consequent dishonour; those who are rich, and have nothing to do--or rather, who do nothing--are not held in honour, either in life or after death. "Pray, sir, of what disease did your brother die?" said the Marquis Spinola one day to Sir Horace Vere. "He died, sir," was the answer, "of having nothing to do." "Alas!" said Spinola, "that is enough to kill any general of us all." Honour cannot come from idleness, but labour brings not only honour while living, but gives us a title to be regarded with respect after we have left the world. Of no man who has lived to any purpose can it ever be said that _he died of having nothing to do._ 2. _The profit of bodily health._ A body which does not labour, either with brain or hand, is an easy prey to disease. The brain if used becomes strengthened for further use. The whole bodily frame is kept in health by wholesome work. 3. _Profit to the moral nature._ Labour calls for some form of self-sacrifice. It develops habits of painstaking and diligence which are helpful to a man's moral nature. It helps the spiritual part of the man by helping the bodily, inasmuch as a strong and healthy body is the best instrument for a morally healthy soul. 4. _The profit of material gain._ In all free countries a man gets some wages for work. It may not be a fair remuneration, but there is some profit of this kind attached to it. There are, of course, exceptions to this proverb, as for instance, the labour of the man who devises evil in the former verse, or that of those whose poverty compels them to work, even to the injury of soul and body, for a miserable pittance which is not worthy the name of wages. Such, alas, is the lot of many even in our own country. The antithesis of this proverb, simply states that talk will not do instead of work. When men do nothing but talk, their talk is certain to be of that worthless kind condemned in chapter x. 19. (See Homiletics on page 168.)

_OUTLINES AND SUGGESTIVE COMMENTS._

Get leave to work In this world--'tis the best you get at all; For God, in cursing, gives us better gifts Than man in benediction. God says "Sweat For foreheads," men say "Crowns" and so we are crowned, Ay, gashed by some tormenting circle of steel Which snaps with a secret spring. Get work, get work; Be sure 'tis better than what you work to get.

* * * * * *

Be sure, no earnest work Of any honest creature, howbeit weak, Imperfect, ill-adapted, fails so much, It is not gathered as a grain of sand, To enlarge the sum of human action used For carrying out God's end.--_Mrs. Browning._

There is a perennial nobleness, and even sacredness in work. Were he never so benighted, forgetful of his high calling, there is always hope in a man that actually and earnestly works: in idleness alone is there perpetual despair. Work, never so mammonish, mean, _is_ in communication with nature: the real desire to get work done will itself lead one more and more to truth, to nature's appointments and regulations, which are truth. The latest gospel in this world is, Know thy work and do it. "Know thyself:" long enough has that poor self of thine tormented thee; thou wilt never get to "know" it, I believe! Think it not thy business, this of knowing thyself; thou art an unknowable individual; know what thou can'st work at, and work at it, like a Hercules! That will be thy better plan. It has been written, "an endless significance lies in work," a man perfects himself by working. Foul jungles are cleared away, fair seed-fields rise instead, and stately cities; and withal the man himself first ceases to be a jungle and foul unwholesome desert thereby. Consider how, even in the meanest sorts of labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work! Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like hell-dogs lie beleaguering the soul of the poor day-worker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man. The blessed glow of labour in him, is it not as purifying fire, wherein all poison is burnt up, and sour smoke itself thereby is made bright blessed flame?--_Carlyle._

Industry need not wish; and he that lives upon hopes will die fasting. There are no gains without pains, then help hands, for I have no lands, or, if I have, they are smartly taxed. He that hath a trade hath an estate, and he that hath a calling hath an office of profit and honour; but then the trade must be worked at, and the calling followed, or neither the estate nor the office will enable us to pay our taxes.--_Franklin._

He that labours is tempted by one devil; he that is idle by a thousand.--_Italian Proverb._

As in religion, it is not the man who speaks but the man who does that gives proof of his sincerity; so in earthly business, it is not the man who talks fluently, and lays down plausible schemes of business, but the man who labours and does all his work that has reason to expect the blessing of Providence. Those that wear their working instruments in their tongues are always the most useless, and sometimes the most hurtful members of society.--_Lawson._

A busy tongue makes idle hands. If the mouth _will_ be heard, the noisy loom must stop; and he who prefers the sound of his tongue to that of his shuttle, had need at the same time be a man who prefers talk to meat, hunger to fulness, starvation to plenty.--_Wardlaw._

Rich beyond conception is the profit of spiritual labour (chap. x. 16). "The Son of Man gives to the _labourer_ enduring meat. The violent take the kingdom of heaven by force. The _labour_ of love God is not unrighteous to forget" (John vi. 27; Heb. vi. 10). But _the talk of the lips_ gives husks, not bread. While there are only shallow conceptions of the Gospel, and no experimental enjoyment of Christian establishment, it is "all running out in noise." Says Henry: "There is no instruction because there is no 'good treasure within' (Matt. xii. 35)." "What manner of communications are these that ye have one to another?" is a searching question (Luke xxiv. 17). Ministers, doctrines, the externals, circumstantials, disputations on religion--all may be the mere skirts and borders of the great subject, utterly remote from the heart and vitals. . . . A religious tongue without a godly heart tendeth _only to penury.--Bridges._

This is a difficult sentence. We have found it hard to vindicate its sense. The grammar is all obvious, and on the very account the reading is singularly fixed. But _"all labour"_ is anything else than _"profitable;"_ and the _"talk of the lips"_ (chap. xxxi. 26) is one of the grandest ways of doing good among men. We understand it in a religious sense. All these proverbs might be worldly maxims, some of them actually in use; all of them with a show of wisdom; some of them utterly unsound; but all of them, when adopted by the Holy Ghost, and turned in the direction of the Gospel, true, in their religious aspect. So, now, in this particular instance, _"all labour"_ might seem to promise well among the thrifty, but sometimes ruins men, even in this world, and is sure to ruin them, if worldly, in the world to come. But now, as a religious maxim, it is without exception. _"All labour,"_ of a pious kind is marked, and will be gloriously rewarded out of the books of the Almighty. _"All labour"_ of the impenitent, for their soul's salvation, has _"profit;"_ literally, _something over._ It brings them nearer. If continued long enough, it will bring them in; that is, if it be honest (Heb. xi. 6); while _"the talk of the lips,"_ or, possibly, _"an affair of the lips,"_ that is, _mere intention,_ does _"only"_ mischief. Mark the balance between _"all"_ and _"only."_ Seeking is _"all"_ of it an advance. Intending is "only" a retreat. One gains a step, the other loses one. Starting up actually to work, if honest, is an advance towards wealth; while intention, which is but _an affair of the lips, tends only_ to make us poor indeed.--_Miller._

When God gave man this curse, in labour thou shalt eat, he gave labour this blessing, to increase and multiply. It is a plant that prospereth in any soil, it is a seed that taketh well in any ground. For the labourer's hire is never kept back by God. . . . Talking is not truly labour, and labour is rather to hold one's peace. According as St. Ambrose speaketh "It is a harder thing to know how to be silent than how to speak. For I know many to speak, when they know not to hold their peace." But it is a rare thing for any man to hold his peace, when to speak no way doth profit him. But no labour is so well spared as this, and sitting still is nowhere so commendable as in the lips.--_Jermin._

They that painfully and conscientiously employ themselves in any vocation, how base and contemptible soever it seems to be, are in the Lord's work, and Him they serve, as the apostle speaketh even of bondmen, and is it possible that His workmen shall work without wages or sufficient allowance? He reproveth those men which neglect to give to the hireling his recompense for his travail, or fail in due time to discharge it, and shall we think then that He will be careless of His own servants Himself? They have God's Word for their security that they shall not be unprovided of so much as is expedient for them. If He say once that in all labour there is profit, they shall never have cause to contradict Him.--_Dod._

It is only by labour that thought can be made healthy, and only by thought that labour can be made happy; and the two cannot be separated with impunity.--_Ruskin._

_MAIN HOMILETICS OF VERSE_ 24.

WEALTH WITH AND WITHOUT WISDOM.

+I. Both a wise man and a fool may attain to wealth.+ The intellectually wise, and the man who lacks mental ability, may both possess great riches. There are many who have vast estates and no more wisdom to manage them than an infant, and there are those whose ability is equal to their wealth and position. So with moral wisdom. Abraham, the friend of God, "was very rich in cattle, in silver, and in gold" (Gen. xiii. 2). Job, who had the Divine testimony to his "perfectness" and "uprightness," was "the greatest of all the men of the east" (Job. i. 3). But many godless men like these mentioned in our Lord's parables (Luke xii. 16, 20; xvi. 19-24) have "much goods laid up for many years," and "are clothed in purple and fine linen, and fare sumptuously every day." God is no respecter of persons in the distribution of temporal good in the shape of riches, but if there is any leaning to one class of character more than to another, He would seem rather to favour the ungodly. Because such "have their portion in this life" (Psa. xvii. 14) and in this life _only;_ because they have only this heaven upon earth; because they have no desire and conception of anything higher; it seems as if the Ruler of the universe often gives them the only good they are capable of appreciating. Some of the most miserable specimens of humanity that the world has ever seen have sat upon thrones, and a few of the greatest of God's human children have likewise wielded sceptres. So with the crown of wealth; it has been and is worn by men quite irrespective of moral character, but the preponderance seems to be in favour of the moral fool. Looked at in the light of eternity there is no injustice or even mystery in this.

+II. But wealth is an adornment to the wise man only.+ If you dress an Ethiopian in pure white linen you will not change the colour of his skin. The man is what he was though his raiment is changed, and the whiteness of his garments makes his skin look all the blacker. If a tree is barren, the most costly and perfect artificial fruit placed among its leaves will not add to its beauty. It will only produce an incongruity which will be altogether distasteful to the spectator. Its barrenness is only made the more conspicuous. So no wealth can give any dignity to a mental and moral fool. Wealth will not hide the intellectual barrenness, nor cover the black stains upon the man's moral character. Nay, the wealth only brings them more prominently into view. However rich a fool is "the foolishness of fools is folly," and nothing else. But a man who is wise enough to know how to use wealth--especially if he is good enough to put it to the highest and best uses--even though he be neither intellectually great or highly polished, will make his riches a crown--will so use them as to merit and receive the respect and goodwill of his fellow-creatures. Wealth looks best upon the head of one who possesses both intelligence and goodness, but whenever it is studded with the gems of a wise and sympathetic liberality it is a royal diadem--it makes its wearer a king.

_OUTLINES AND SUGGESTIVE COMMENTS._

The Christian is rich in this world. We read in the 18th verse of the "prudent making a crown of knowledge." Aladdin was rich when he had nothing but his lamp. If a ray of faith put creation in bondage to a saint, then not only is his "knowledge a crown," but "his crown is his wealth." What needs Aladdin further than his lamp? The sovereignty of saints, even in a forlorn world, makes a perfect opulence; while _"the folly of fools,"_ seeing that it could give place to this; seeing that he also could have the lamp; seeing that the crowned princes, the very best of them, were fools like him; and therefore, that it can only be _because he is a fool_ that he does not throw off his folly;--all this explains the closing clause, which is terse in its very quaintness; for, for the very reason that "the crown of the wise is their wealth, the foolishness of fools is folly."--_Miller._

Though, as a fearful temptation (Matt. xiii. 22; xix. 23), no _wise_ man would desire riches; yet as a gift of God (1 Kings iii. 13; Psa. cxii. 3)--the gift, indeed, of His left hand (chap. iii. 16)--they may become His _crown._ What a _crown_ they were to David and his wise son, as the materials for building the temple (1 Chron. xxix. 1-5; 2 Chron. v. 1); and to Job, as employed for the good of his fellow-creatures (Job xxix. 6-17). So that, though wisdom under all circumstances is a blessing, it is specially pronounced to be "good _with an inheritance_" (Eccles. vii. 11, 12). It is necessary to distinguish between the thing itself and the abuse of it. Wealth is in fact a blessing, when honestly acquired and conscientiously employed. And when otherwise, the man is to be blamed, and not his treasure.--_Bridges._

What is the most gorgeous and dazzling earthly crown compared with a diadem of which the component parts are the blessings of the destitute relieved, the ignorant instructed, the vicious reclaimed, the afflicted comforted, the dying cheered with the hope of life, the perishing rescued from perdition and brought to God!--_Wardlaw._

If good men are spoiled of their wealth, they need not lament, as if they had lost their crown. For riches are an ornament of grace to the head of wise men, even when they are lost. Job's patience in the loss of everything, did as much honour to him as his extraordinary beneficence whilst he was the richest man in the East. We honour his memory still more, when he sewed sackcloth upon his skin, and defiled his horn in the dust, than at the time when judgment was his robe and his diadem.--_Lawson._

As a horse is of no use without the bridle, so are riches without reason.--_Cawdray._

Not riches but wisdom gives a crown of glory (chap. iv. 9). "The prudent are crowned with _knowledge,_" not with riches; therefore, the sense is, "_Wisdom_ (the opposite of folly), being the crown of the wise constitutes their true riches," and results in the heavenly riches; but the foolishness of fools is not riches to them, as the wise man's crown of wisdom is to him, but is, and continues folly, _i.e.,_ emptiness--neither an ornamental crown nor enriching wisdom.--_Fausset._

The seeming tautology of the second clause is really its point. "The foolishness of fools is . . . ." We expect something else, but the subject is also the predicate. "The foolishness of fools is foolishness." That is the long and the short of it. Turn it as you will, it comes to that.--_Plumptre._

Wisdom in a poor man is but a petty lord. He may rule himself well, but he shall have little command or power over others. Riches make a wise man a king, and as they crown him with honour by being well used by him, so do they extend his dominion far and wide. Many are subject to the law of his discretion, and the force of his wise authority prevaileth many ways. Well, therefore, doth the crown of riches sit upon his head, whose wise head it is that makes them to be riches. But riches in a fool are his bauble, whereby he maketh himself and others sport. . . . The wise being crowned by them are kings over their riches. They command them to their pleasure and use them to their honour. Whereas it is the folly of fools that they are galley-slaves to their own wealth.--_Jermin._

Give riches to a fool and you put a sword into a madman's hand; the folly of such fools will soon be foolishness. Why, was it not foolishness before? Yes, but now, it is become egregious foolishness. To what end is a treasure, if a man have lost the key that leads to it.--_Trapp._

_MAIN HOMILETICS OF VERSE_ 25.

DELIVERANCE BY TRUTH.

+I. What is implied in a witness bearer.+ A witness is supposed to give light. Those who have to decide upon a matter seek for the evidence of those who are personally acquainted with the facts. They are expected to testify as to what they have seen and heard, and by thus throwing light upon the subject to further the cause of truth and justice. A witness can only give light by speaking the truth. The words of a truth-teller are like rays of sunlight falling upon an object that was before indistinct, they make plain things which without their aid would be incomprehensible. On the other hand the testimony of a lying witness surrounds everything about which he bears witness with a mist and a darkness, and so foils the efforts of those who are desiring to get a right view of the subject.

+II. Life and death are often in the power of those who bear witness.+ The evidence of a truthful man delivers from death--or from worse than death--those who are innocent, whereas a false witness may deliver them up to punishment. The one is like a lighthouse which enables the sailor to bring his vessel safely into port, the other is like the false light of the wrecker, by means of which the ship is dashed to pieces on the rocks. The first witness for God in Eden who did not belong to the heavenly family was a "false witness who spoke lies." He testified to Eve that God was a hard master, that He had imposed upon her restrictions from a selfish motive, that the punishment which had been threatened would not follow disobedience to the Divine commands. Since this first false witness led our first parents on to death, many a human witness has, in like manner, given to the world false views of the Divine Father which have ended in like results. Both Satan and his servants murder character by bearing false witness. The Incarnate Son of God was pre-eminently "The True Witness" (Isa. lv. 4; Rev. i. 5). He came to deliver men by bearing witness of the true character of God from His own personal knowledge (John xvii. 25, 26). _"To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," "And ye shall know the truth, and the truth shall make you free"_ (John xvii. 37; viii. 32). "The truth which Christ taught was chiefly on these three points--God, man, immortality. . . . He exhibited _God as love,_ and so the fearful bondage of the mind to the necessity of fate was broken. . . . He taught the truth about the _human soul,_ that it is not in its right place, that it never is in its right place in the dark prison-house of sin, but that its home is freedom, and the breath of God's life. . . . He taught truth concerning _immortality,_ that this life is not all; that it is not only a miserable state of human infancy."--_(Robertson.)_ By such testimony this "true witness delivered souls"--_"proclaimed liberty to the captives, and the opening of the prison to them that are bound"_ (Isa. lxi. 1). On this subject see also on chap. xii. 17, pages 274-276.

_OUTLINES AND SUGGESTIVE COMMENTS._

We noticed that what crowned the wise was _"truth"_ or _"knowledge"_ (verse 18). _Truth_ to become _knowledge_ must get into the heart. To do so it must be _"witnessed."_ We noticed under the second verse that a man staggered, that is, he did not _walk in levelness,_ because he did not see clearly. But, _per contra,_ if a man sees clearly he walks in _level ways;_ and then, according to our present proverb, he _"saves"_ unconsciously the souls of others. This is most clear when the view is negative. Let there be no _witness of truth,_ and where are the saved? No sinners are rescued in a dead nation. Every Christian is a centre of light. The Church is but a body of Christians. Where there is no Church, where are the penitents? The truth intended to be conveyed is, that he who sees the truth spreads it. While he who sees only _"lies,"_ which is an exact portrait of the unredeemed, serves in spite of himself as a delusion to his friends, and deceives them into unbelief just in proportion to his influence upon them. Woe be to the wife or child where the husband is a _"deceived witness"_ (verse 5). _"Witness"_--not in this case one who bears witness, but one who _witnesses,_ in the sense of _seeing.--Miller._

While true testimony may condemn, false testimony may acquit; while the former may destroy life, the latter may save it. It is probable, therefore, that the intended antithesis relates not so much to the _actual fact_ of truth saving and falsehood condemning, as to the _dispositions and intentions_ of the faithful witness on the one hand and the lying witness on the other. The faithful witness delights in giving testimony that may save life, that will be salutary and beneficial to his fellow-creatures. The lying witness will, in general, be found actuated by a malevolent and wicked purpose; having pleasure in giving testimony that will go to condemn the object of his malice. The sentiment will thus be--_that truth is most generally found in union with kindness of heart, and falsehood with malevolence._ And this is natural; the former being both good, the latter being both evil, falsehood being naturally more akin to malice, and truth to love.--_Wardlaw._

Here again there is something like tautology in the second clause. We expect "destroyeth life" as the antithesis to "delivereth souls." But in this case also there is an emphasis in the seeming absence of it. "A deceitful witness speaketh lies." What worse could be said of him? All destruction is implied in falsehood.--_Plumptre._

It is the honour of God to be a deliverer of souls, and that is the honour of a true witness. He delivers his own soul and another's: his own from the wrath of God, another's from the injustice of men: his own from wickedness, another's from injury. The deceitful man speaketh not one lie, but many. The lie of perjury to God, the lie of injustice to the judge, the lie of falsehood to the master. Not one but many lies, because one lie usually bringeth many others with it.--_Jermin._

The special work for which Christians are left in the world is to be witnesses (Acts i. 8). . . . Christ does not send his angels to proclaim His word or to wield His power. . . . The evidence by which the Spirit will convert the world is His truth, uttered from the Word, and echoed, still and small, from the meek and quiet life-course of converted men. . . . Two qualifications are required in a witness, _truth_ and _love_ (Ephes. iv. 15): these are needed, but these will do. . . . A witness, in contested cases, after giving evidence in chief, is subjected to cross-examination. A Christian's profession is, and is understood to be, his direct and positive testimony that he is bought with a price, and that he is bound to serve the Lord who bought him: but as soon as this testimony is emitted, the examination begins. If he be not a true witness, he will stumble there. Either or both of two persons, with very different views, may subject a witness to cross-examination--the judge or the adversary. It is chiefly done by the adversary, and in his interests. The Supreme himself puts professing disciples to the test before the court of the world; but when He so tries His children, the truth comes forth purer and brighter by the trial. He who goes about as a roaring lion, seeking whom he may devour, tempts to destroy. He puts the witness to the question in order to break him down. . . . We speak of the evidences of religion, but, after all, Christians are the best evidence of Christianity. . . . Let no man who bears Christ's name lay the unction to his soul, that if he does no good he does no evil. One of the heaviest complaints made in the prophets against Jerusalem for her backsliding, is that she was a "comfort" to Samaria and Sodom (Ezek. xvi. 54); that those who had the name and place of God's people, so lived as to make the wicked feel at ease. . . . If Christians live as like the world as they can, the world will think itself safe in its sin; and those who should have been the deliverers, will become the destroyers of their neighbours.--_Arnot._

_MAIN HOMILETICS OF VERSE_ 26.

A SURE REFUGE.

+I. What is found in the fear of the Lord?+ "Strong confidence." The confidence is in the Divine character, and is based upon a knowledge of it, in contrast to a false security which has its foundation in ignorance. There is a reverence of one being for another which is the outcome of ignorance, but this cannot generate that strong confidence which can be a sheet anchor to the human soul. The old Romans, in the early days of their history, had a reverence for their divinities, but it was a reverence of ignorance, it was a reverence for unrealities, and could never yield them that confidence which all men in all ages need to comfort them in trial and inspire them with hope in the mysteries of human life. There are men now who are quite ignorant of the Divine character and yet seem to possess great confidence that all will be well with them--that God, in fact, will not do what He has said He will do in relation to them. But this confidence is also false; it is based, not upon fear of the Lord, arising out of acquaintance with Him, but upon want of knowledge, and consequently upon disregard of His claims. But the strong confidence of our text is the fruit of a reverence which has its foundation in acquaintance with the holiness of the Divine Father, which is the outcome of a knowledge of His laws, of His threatenings, and of His promises. It is the confidence which a child reposes in a good parent, because it knows from experience--from an every-day contemplation of that parent's life--what good grounds it has to reverence and to trust him. This confidence is strong enough to inspire the soul with courage to face the difficulties of human life and to vanquish them. Confidence in a fellow-creature is often inspiration. A soldier's confidence in his general, a seaman's confidence in his captain, inspires to the performance of deeds of heroism. And confidence in the living God, in that King who can do no wrong, in that leader who can make no mistake, has been the inspiration of millions of men and women in all ages and under all circumstances. It has been found strong enough to enable them to be heroes through a long life of poverty, of ignominy, of sickness, and it has sustained all in the hour of death, and many in the death of martyrdom. By the strength born of this "strong confidence," they have _"subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire,"_ etc. (Hebrews xi. 33-38).

+II. This confidence gives men God for a refuge.+ 1. _He is a present refuge from conscious guilt._ This is a need which every man feels as soon as his conscience is awakened as surely as the man-slayer felt his want of a stronghold of defence from the avenger of blood. The God against whom man has sinned becomes, when His character is understood, the object of hope for pardon. The sinner can only "flee from God, by fleeing to God." 2. _He is a present refuge from all foes, whether spiritual or human._ "Who is he that will harm you, if ye be followers of that which is good?" (1 Pet. iii. 13) is a question which can never be answered. It is impossible that the children of God can ever be without a resource in whatever peril of soul, body, or estate they find themselves, for--"If God be for us, who can be against us?" (Rom. viii. 31).

_ILLUSTRATION._

The Rev. J. W. Fletcher had a profligate nephew, who was dismissed from his post as an officer in the Sardinian army. One day, by presenting a pistol to his uncle, General de Gons, he extorted from him a draft for 500 crowns. With this he called on Mr. Fletcher, and, as he exhibited it with exultation, Mr. F. took it, folded it up and put it into his pocket, saying: "It strikes me, young man, that you have possessed yourself of this note by some indirect method; and in honesty I cannot return it but with my brother's knowledge and approbation." Instantly the pistol was at his breast, and he was told, as he valued his life, to return the draft. "My life," replied Mr. Fletcher, "is secure in the protection of the Almighty power who guards it." This led the nephew to remark that his uncle De Gons was more afraid of death. "Afraid of death!" rejoined Mr. Fletcher, "do you think I have been twenty-five years the minister of the Lord of life to be afraid of death now? No, sir, thanks be to God who giveth me the victory! It is for you to fear death who have every reason to fear it. You are a gamester and a cheat, yet call yourself a gentleman. . . . Look, there, sir, look there! See the broad eye of Heaven is fixed upon us. Tremble in the presence of your Maker, who can in a moment kill your body, and for ever punish your soul in hell." The youth was disarmed, and the interview ended in his uncle praying with him, and promising to give him a hundred crowns to relieve his immediate necessities.--_From "The Proverbs Illustrated."_

_OUTLINES AND SUGGESTIVE COMMENTS._

Fear is anything but a refuge in itself. But as faith was imputed to the patriarch for righteousness (Rom. iv. 22), so this need not cloud Christ's merit. Christ has so saved us that _fear_ becomes our hope. He who has experienced _"fear"_ has gone into a retreat; nothing can dislodge him from it. If the lost tremble, let them learn to _fear;_ for by _fear_ they become children of God, and as _children of God_ they have an eternal _refuge.--Miller._

Fear hath torment (1 John iv. 18; Acts xxiv. 25). It is the trembling of the slave (Rom. viii. 15); the dread of wrath, not of sin. There is no _confidence_ here. It is pure selfishness. It ends in self. There is no homage to God. But the true _fear of God_ is a holy, happy, reverential principle (see Psa. cxii. 1; xxxiii. 18; cxlvii. 11); not that which love "casts out" (1 John iv. 18), but which love brings in. We fear, because we love. We fear, yet we are not afraid (Psa. cxii. 1-7). The holiest and humblest is the most fixed and trusting heart. The fear of man produces faintness (Jonah i. 3; Gal. ii. 12). The _fear of the Lord_--such is the Christian paradox--emboldens. Its childlike spirit shuts out all terrors of conscience, all forebodings of eternity. Abraham sacrificed his son in the _fear of the Lord;_ yet fully _confident_ "that God was able to raise him up from the dead" (Gen. xxii. 12, with Heb. xi. 17-19).--_Bridges._

What confidence shall be strong, if this is not strong? He confides in that which is all infinite:--the truth, the love, the wisdom, the power of his covenant God! Whatever the love of God has induced Him graciously to promise, no power or combination of powers in existence can stay from being done.--_Wardlaw._

It does not mean that the fear of God is something on which one can rely, but that it has (xxii. 19; Jer. xvii. 7) an inheritance which is enduring, unwavering, and not disappointing in God, who is the object of fear; for it is not faith, nor anything else subjective, which is the rock that bears us, but this rock is the object that faith lays hold of (Cf. Isa. xxviii. 16).--_Delitzsch._

Gregory, writing upon those words in Job iv. 6, "Is not this thy fear, thy confidence?" etc., saith that although Eliphaz did wrongfully reprove Job, yet he doth rightly set down the order of the virtues, when he joineth fortitude to fear. For in the way of God we must begin with fear that we may come to fortitude. For as in the course of the world boldness breedeth courage, so in the way of God it breedeth weakness, and as in the course of the world fear begetteth weakness, so in the way of God it bringeth forth confidence.--_Jermin._

The fear which brings a sinner submissive and trustful to the sacrifice and righteousness of the Substitute is itself a confidence. . . . Those who went early to the sepulchre and looked into the empty grave where the Lord lay, departed from the place with "fear and great joy." A human soul made at first in God's image has great capacities still. In that large place fear and great joy can dwell together. . . . The filial fear of the children may be known by this, that it takes in beside itself a great joy, and the two brethren dwell together in unity. . . . "His children shall have a place of refuge." They "are kept by the power of God.". . . There are two keepings very diverse from each other, and yet alike in this, that both employ as their instruments strong walls and barred gates. Great harm accrues for confounding them, and therefore the distinction should be kept clear. Gates and bars may be closed around you for the purpose of keeping you in, or of keeping your enemy out. The one is a prison, the other a fortress. In construction and appearance the two edifices are in many respects similar. The walls are in both cases high and the bars strong. In both it is essential that the guards should be watchful and trusty. But they differ in this: the prison is constructed with a view to prevent escape from within, the fortress to defy assault from without. In their design and use they are exact contraries. The one makes sure the bondage, the other the liberty of its inmates. In both cases it is a _keep,_ and in both cases the _keep_ is strong--the one to keep the prisoner in, the other to keep the enemy out. The fear of the Lord to those who are within, and have tasted of His grace, is the strong confidence of a fortress to defend them from every foe; to those who look at it from without, it often seems a frowning prison that will close away the sunlight from all who go within its portals, and waste young life away in mouldy dungeons. Mistakes are common on this point, and mistakes are disastrous. . . . Though the refuge is provided, and the gate standing open, and the invitation free, poor wanderers stand shivering without because a suspicion clings to the guilty conscience, that the "strong tower" offered as a safe dwelling place will turn out to be a place of confinement from genial society and human joys.--_Arnot._

FOR HOMILETICS ON VERSE 27 SEE ON THE PRECEDING VERSE AND ON CHAPTER XIII. 14 PAGE 313.

_OUTLINES AND SUGGESTIVE COMMENTS._

Verses 26 and 27. The whole system of religion is expressed in the _fear of God._ A religion which makes this fear the principle of action implicitly condemns all self-confidence and presumptuous security, enjoins a constant state of vigilance and caution, a perpetual distrust of our own hearts, a full conviction of our natural weakness, and an earnest solicitude for Divine assistance. It keeps men always attentive to the motives and consequences of actions; always unsatisfied with present attainments; always wishing to advance and always afraid of falling away. The blessings it brings in its train are--1. _Security._ "Strong confidence." "Place of refuge." "Great is the confidence of a good conscience." "Our God whom we serve is able to deliver us, and He _will deliver_ us" (Dan. iii. 17). "None of these things move me" (Acts xx. 24). When they told Numa that the enemy was at the gates, he simply answered, "But I am sacrificing." When Antonius was threatened, he replied, "We have not so worshipped, neither have we so lived, that we should fear their conquering us" (_Trapp_). If such was the confidence of heathens, what should be that of Christians? God's children "know in whom they have believed" (2 Tim. i. 12). 2. _Consolation._ "A fountain of life." So called from the constancy of its supply. A confluence of the blessings, grace here and glory hereafter--present and future--upper and nether springs. David combines both when he says, "Thou shalt guide me with Thy counsel and afterward receive me to glory" (Psa. lxxiii. 24). He refers to the future when he says, "Oh, how great is Thy goodness, which Thou hast laid up for them that fear Thee, which Thou hast wrought for them that trust in Thee before the sons of men!" (Psa. xxxi. 19). Here he speaks not only of what God has _laid up,_ but of what He has _laid out_--not only of what he has in prospect, but of what he has in experience. 3. _Deliverance from dangerous temptations._ "To depart from the snares of death." "The way of this world is like the Vale of Siddim (Gen. xiv. 19), treacherous and slippery and full of snares" (_Trapp_). But he that fears the Lord has many safeguards. "The integrity of the upright shall guide them" (chap. xi. 3).--_S. Thodey._

Verse 27. "The law of the wise" is "the fear of the Lord," for of both the same things are predicted (chap xiii. 14).--_Fausset._

Not only does Christian confidence open a cover from the guilt, but it roots out the power of sin. For among the countless throngs of the redeemed, not one finds a cover from condemnation, who is not renovated into spiritual life.--_Bridges._

The fear of the Lord teacheth wisdom, and wisdom teacheth that an evil feared is much the sooner avoided, and that it is a great safety of life to fear death. Wherefore St. Cyprian saith, "Be ye fearful, that ye may be without fear; fear the Lord, that ye may not fear death." For the same fountain doth not send forth bitter waters and sweet; life and death do not issue from the same spring.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 28.

A KING'S TRUE GLORY.

+I. Human rulers are dependent upon their people for honour.+ 1. _The safety of the king's crown depends largely upon the number of his subjects._ This was certainly the case in the days of Solomon, and is so now to a large extent. Small kingdoms are very likely even in these days to be engulfed by more powerful states--by those who can bring into the field an overpowering number of warriors. Numbers hold the diadems on the heads of the rulers of the great nations of Europe. That Palestine was to some extent an exception to this rule was due to the especial providence of Jehovah--that it was ever overpowered by numbers was because its inhabitants forsook their covenant God. But the general rule holds good. 2. _The prosperity of their land depends upon its being well populated._ Other things being equal, a populous kingdom will do more business with other nations--will plant colonies and mix more with the inhabitants of other lands; and all these things extend a nation's influence and so make its ruler's position a more honourable one.

+II. It is therefore a matter of self-interest that a ruler should govern his people righteously.+ There is a lesson which the potentates of the earth have been slow to learn although the page of history abounds with so many examples of the peril of disregarding it. It would be the destruction of the head if it were to say to the other members of the body, by which it is maintained in life and health, "I have no need of thee." The existence of the one depends upon that of the other. And it is not less so with the body politic. The safety and honour of the king is bound up in the well-being of his subjects. Where the one is dependent upon the many, self-interest, as well as duty, point to his so ruling that his people may enjoy peace and prosperity and so multiply.

_OUTLINES AND SUGGESTIVE COMMENTS._

There is a natural tendency in the population of a country to increase. When, therefore, population diminishes, there must be some cause _counterworking nature._ The subjects of a country may be wasted in destructive and depopulating wars; they may be driven by oppression to quit their native land, and to seek a refuge in more distant regions; they may be starved and reduced by measures that are injurious and ruinous to trade--measures that keep up the price of bread and depress the wages of labour. . . . The existence of a thriving vigorous population is a mark of freedom, of wise and impartial legislation, of paternal care--and it is the palladium of all that is desirable in the results of human rule.--_Wardlaw._

A sentiment arrayed against feeble princes who nevertheless array themselves with disproportionate splendour; and this, as also verse 34, is designed to call attention to the principle, that it is not external and seeming advantages, but simply and solely the inward competence and moral excellence, whether of the head or of the members of a commonwealth, that are the conditions of its temporal welfare.--_Lange's Commentary._

How great, then, is _the honour_ of our heavenly _King in the countless multitudes of His people!_ How overwhelmingly glorious will it appear when the completed number shall stand before His throne (Rev. vii. 9, 10); each the medium of reflecting His glory (2 Thess. i. 10); each with a crown to cast at His feet (Rev. iv. 10, 11), and a song of everlasting joy to time to His praise (Rev. v. 9).--_Bridges._

All grades depend upon their inferiors. The poor have us in their power. To be kind to them is a dictate of common selfishness. Carried into a spiritual light, the truth becomes much wider. Half of heaven will be what we did for the poor. Solomon was familiar with this as a king; but he marks the sentence as one for all humanity. If a man wishes to be comfortable on earth, let him make his inferiors great. And, if he wishes to be rich in heaven, let him cultivate with assiduous zest the graces of the perishing.--_Miller._

The occurrence of this political precept in the midst of the maxims of personal morality is striking. Still more so is its protest against the false ideal of national greatness to which Eastern kings, for the most part, have bowed down.--_Plumptre._

The people are the king's best treasury; in their scarcity he cannot be rich. Worthy was the speech of that Goth, the king of Italy, who, speaking of his subjects, saith, "Our harvest is the rest of all."--_Jermin._

NOTE.--The population of England and Wales in 1700 was about 5,475,000. At the beginning of the present century it was between eight and nine millions; it now exceeds twenty millions.

_MAIN HOMILETICS OF VERSE_ 29.

GREAT UNDERSTANDING.

+I. There are times and occasions when wrath is not only allowable, but right.+ A man who is incapable of being angry lacks an element of perfection. Anger against wrong-doing is possible without any feeling of vindictiveness or malice towards the wrong-doer. There is much in the Bible about the "wrath of God" (Rom. i. 18), although He is "love" (1 John iv. 8). A child does not honour a parent the less, but the more, because he knows that parent can be angry when there is just occasion. Neither could we reverence God if He was a Being who could not be displeased.

+II. But a man who is slow to wrath shows--+1. _That he understands himself._ Even the holy and all-perfect God is "slow to anger" (Neh. ix. 17). Although He could not misjudge any creature, and although He could never by any possibility allow His wrath to exceed the bounds of perfect justice and righteousness, He is not "soon angry." The man who understands his own frailty and short-sightedness will not allow anger to take possession of his spirit in a hurry, if he is to "be angry and sin not" (Ephes. iv. 26), he must only be angry after due reflection upon the cause of his anger. 2. _That he understands others._ Hasty and passionate anger never convinces the offender of his guilt, but awakens wrath in his breast also. But the displeasure which is the result of calm consideration may carry some weight with it. On this subject see also Homiletics on verse 17.

_OUTLINES AND SUGGESTIVE COMMENTS._

"He that is hasty of spirit _exalteth_ folly." He gives folly for the time being the throne and sceptre of his mind, and fulfils her preposterous and mischievous dictates. And when reason, for the time deposed, resumes her vacated seat, she finds no easy task before her to repair the evils which have been done in the brief but stormy reign of passion.--_Wardlaw._

+I.+ The passion of anger is like wind to the ship: so it is to the soul called to steer its course to Immanuel's land. 1. If there be a dead calm, and the winds blow not at all, or very weakly, the ship does not make way. And if men be so stupid, indolent, and unconcerned, that their spirits will not stir in them, whatever dishonour they see done to God, these are standing still in the way to heaven. And many there be, who are all fire in their own matters, but in those of God their hearts are dead as a stone. Such was the case of Eli: _"His sons made themselves vile, and he restrained them not"_ (1 Sam. iii. 13). It was not so with Paul: for _"his spirit was stirred in him, when he saw the city wholly given to idolatry"_ (Acts xvii. 16). 2. If the wind is brisk enough, but yet is contrary, the ship will at best have much ado with it, and may be driven into a shore which the crew desired not to see. So if men's anger be in itself sinful, if their anger burn against what is good and just: such anger cannot fail of an unhappy event. 3. Though the wind be not contrary, yet if it be too impetuous and violent, it may dash the ship on rocks and split it. So though men's anger may have a just ground, yet if it prove excessive and boisterous, it may run men headlong into great mischiefs. Oft-times reason lets anger into the breast; but then anger turns out reason to the door, and carries on all precipitantly without reason or discretion: like one that brings in coal to his hearth, because of the cold, but unwarily lets it fall on tow, which sets the house on fire. +II.+ He that is slow to wrath. 1. _Is slow to take up anger in his own cause._ It is wisdom indeed to be very tender of God's honour, but more indifferent about our own personal interests, as Moses was. 2. _Manages it warily when it is taken up._ He finds himself on slippery ground, and is therefore slow in his motions. 3. _Is easy to lay it down_ (Ephes. iv. 26-27). He shuts it out when there is no more use for it. +III.+ The passionate man proclaims his folly--he proclaims himself--1. _A proud man,_ and the proud man is a fool in God's account and in the account of all who understand themselves. 2. _A weak man._ He is a slave to his passions. 3. _An unwatchful man,_ who has his enemies within him, without him, round about him, and yet cannot be brought to stand on his guard (Prov. iv. 23, 24).--_Boston._

Wise anger is like fire from the flint, there is a great ado to bring it out; and when it does come, it is out again immediately.--_Henry._

The intoxication of anger, like that of the grape, shows us to others, but hides us from ourselves.--_Southgate's "Many Thoughts on Many Things."_

The heaviest body is slowest in going, but his treading is the surest; in like manner, he that is slow to anger recompenses the dulness of his steps with the soundness of his proceeding; for he taketh leisure (as it were) to look of his ways. Tertullian says, "Where the injury is little, there is no need of patience; but where the injury is great, there is the help of patience more needful against it. If they be small wrongs, contemn them for their smallness; if great wrongs, by patience give way unto them in respect of their greatness." The original of _hasty,_ is _short-winded._ For as haste in going maketh the breath to be short, so the haste of the soul to anger maketh that to puff and blow on every small occasion; so that the soul is as it were climbing up a great hill, there to _exalt her folly,_ for all to behold it.--_Jermin._

_MAIN HOMILETICS OF VERSE_ 30.

A SOUND HEART.

_The blessed effects of a contented spirit._ The "sound heart" being here placed in contrast to "envy," shows that it means a spirit that is content with its lot in life--that is not ever reaching after the unattainable--that is not jealous of others who are in more favourable circumstances. Such a quietness of spirit is--

+I. Favourable to bodily health.+ The mind of a passionate man wears out the bodily frame, and no passion that can possess the soul is more imperious and agitating, and consequently more injurious to health than envy. Jealousy is said to be as "cruel as the grave" (_Cant._ viii. 6), and it is cruel not only to the objects of it, but also to him who allows it a dwelling-place in his spirit. Its withering effects are felt even in the body, it is "rottenness of the bones" in this sense. But a contented spirit goes a long way to promote and to preserve bodily health. A quiet spirit is a stranger to all those restless feelings which give sleepless nights and anxious days to the envious man.

+II. It is indispensable to the attainment of a noble character.+ Calmness of spirit gives room for the development of all the graces and virtues which go to make up the "perfect man" (Ephes. iv. 13). Growth in nature demands some degree of quietness and calmness to develop itself. The mighty forest oak of a hundred years has attained its present noble dimensions by processes which have gone on for the most part in days and nights of stillness. So a character of moral strength and beauty can be formed only in the atmosphere of a calm and well-governed spirit.

_OUTLINES AND SUGGESTIVE COMMENTS._

_"Envy,"_ excitement of any kind; _perturbation;_ a wise saw, perhaps, of the old hygiene, but true spiritually. Religion rejoices in peace. Mad passion may be overruled; but so can our lusts be. As much as lieth in us, we should have peace. The soul is a temple (1 Cor. iii. 17), and "holiness becometh Thy house, O Lord, for ever" (Psa. xciii. 5).--_Miller._

The word _sound_ signifies healthful, free from _moral distempers_--the distempers of "the inner man," such as discontent, malice, and envy. Strictly speaking a _"sound heart"_--a heart entirely free from the evil passions that belong to fallen nature--is not to be found. But in Scripture a _sound_ heart, and even a _perfect_ heart, are phrases used to signify the real sincerity and predominant rule of right principles and actions. Envy, perhaps the most odious in itself, and the most corroding and torturing to the spirit, is here called "rottenness of the bones"--not a mere _surface sore,_ but a deep-seated disease; like _caries,_ or inflammation in the substance of the bone itself.--_Wardlaw._

+I. The nature of envy.+ It is a pain, or uneasiness, arising from an apprehension of the prosperity and good fortune of others; not because we suffer from their welfare, nor that our condition may be bettered by our uneasiness, but merely because their condition is bettered. There is a strong jealousy of pre-eminence and superiority implanted in our nature by Almighty God, for wise and noble purposes, to excite to the pursuit of laudable attainments, and the imitation of good and great actions. This principle is _emulation._ It is also an uneasiness occasioned by the good fortunes of others; but not because we repine at their prosperity; but because we ourselves have not attained the same good success. Its effect is to excite us to great designs, but when it meets with a corrupt disposition it degenerates into envy, the most malignant passion in human nature, the worst weed of the worst soil. So far from stirring up to imitation, envy labours to taint and depreciate what it does not so much as attempt to equal. +II. The cure for envy.+ 1. _That we endeavour to take a right estimate of things._ The laws of God are the eternal standards of good and evil; what they declare valuable, or enjoin as wise, are truly so, and what they disclaim as hurtful or worthless are, in fact, to be so regarded. 2. _That we try to make a right judgment of our own worth and abilities._ If we do this, we shall find that there are others in the world at least as wise and as good as we are, and perhaps we shall also find, that if merit were the standard of honour and affluence, we should not abound altogether as much as we do. 3. _Reflect seriously upon the vanity of all worldly advantage._ Shall we envy him _whose breath is in his nostrils?_ whose glory _fadeth as the flower of grass?--Delany._

Envy is called a passion, and passion means suffering. The patient who is ill of envy is a sinner and a sufferer too. He is an object of pity. It is a mysterious and terrible disease. The nerves of sensation within the man are attached by some unseen hand to his neighbours all around him, so that every step of advancement which they make tears the fibres which lie next his heart. The wretch enjoys a moment's relief when the mystic cord is temporarily slackened by his neighbour's fall; but his agony immediately begins again, for he anticipates another twitch as soon as the fallen is restored to prosperity. . . . The cure of envy, as wrought by the love of Christ, is not only a deliverance from pain, it is, even in the present world, an unspeakable gain. That man will speedily grow rich who gets and puts into his bag not only all his own winnings, but also all the winnings of his neighbours. . . . The Nile, contrary to the analogy of other great streams, flows more than a thousand miles without receiving the waters of a single tributary; the consequence is, that it grows no greater as it courses over that vast line. Other rivers are every now and then receiving converging streams from the right and left, and thereby their volume continually increases until it reaches the sea. The happiness of man is like the flow of water in a river. If you enjoy _nothing_ but what is your own, your tiny rivulet of contentment, so far from increasing, grows smaller by degrees, until it sinks unseen into the sand, and leaves you in a desert of despair; but when all the acquisitions of your neighbours go to swell its bulk, your enjoyment will flow like a river enriched by many affluents, growing ever greater as life approaches its close. It is some such river that makes glad the city of God.--_Arnot._

Socrates called envy the soul's saw; and wished that envious men had more eyes and ears than others, that they might have the more torment by beholding and hearing other men's happiness.--_Trapp._

Envy at last crawls forth from hell's dire throng, Of all the direfull'st! Her black locks hung long, Attired with curling serpents; her pale skin Was almost dropped from her sharp bones within; And at her breasts stuck vipers, which did prey Upon her panting heart both night and day, Sucking black blood from thence, which to repair, Both day and night they left fresh poisons there. Her garments were deep-stained in human gore, And torn by her own hands, in which she bore A knotted whip and bowl, which to the brim Did with green gall and juice of wormwood swim; With which, when she was drunk, she furious grew, And lashed herself; thus from the accursed crew Envy, the worst of fiends, herself presents, Envy, good only when she herself torments.--_Cowley._

_MAIN HOMILETICS OF VERSE_ 31.

THE OPPRESSED AND THEIR OPPRESSORS.

+I. Those who are the objects of oppression--+"The poor." They are made up of three classes. 1. _Those who have never known their supplies to be equal to their positive needs--who have not only always lived from hand to mouth, but whose hands have never been able to obtain a sufficient supply for the mouth._ Such poor ones have this advantage, they have never known better days--their life is like a river whose shallow waters have never overflowed its banks--whose channel has always been much deeper than the stream. There is no force of contrast to add to the present bitterness. 2. _Those who have been reduced from sufficiency to want._ To such poverty is a greater hardship than to those just mentioned. The light and comfort of the past makes the darkness and misery of the present harder to bear. If their own wrong-doing or mistakes have been the cause of their fall, the trial is all the heavier. 3. _There are those whom we call poor who, though not actually in want, have to toil hard and unceasingly for the necessaries of life, and who know nothing of the luxuries of wealth and ease._

+II. The oppression of any or all of these is an insult to God.+ To oppress the first is to oppress men for what they cannot help--for that for which they are as irresponsible as for the colour of their skin, and therefore it is to reproach Him who appointed them to their lot in life. To oppress the second is to insult God, by afflicting them beyond the affliction which He has permitted to fall upon them. Whether their present condition is retribution or chastisement, its measure has been appointed by the hand of the All-wise Ruler of men, and it is "reproaching" Him to add to it by oppression. If a child is being corrected by its parent, or a criminal is paying the penalty which the judge has awarded to him for his crimes, it is an impeachment of their judgment to add in any way to the punishment that has been decreed. Those who oppress the third class are guilty of a sin against those who have always been special objects of His favour, and who make up a large proportion of the members of His kingdom. (See Homiletics and Comments on verse 21.)

+III. Mercifulness to the poor reveals reverence for God.+ 1. _It shows that the man regulates his conduct by Divine laws._ God, as we have seen in considering the 21st verse, has been most explicit in the revelation of His will in this matter. 2. _He sees in every man some trace of his Divine Creator._

"Man is God's image; but a poor man is Christ's stamp to boot."--_Herbert._

_OUTLINES AND SUGGESTIVE COMMENTS._

_"Oppression"_ means something more than the contempt and neglect dealt with in verse 21. He who acts such a part "reproacheth His Maker." For, _first,_ he acts as if the poor were of another species--an inferior order of beings; whereas they have all the attributes of the same manhood with him by whom they are condemned. _Second,_ he acts as if the circumstances in which the poor are placed were a warrant for him to imitate the Divine conduct and depress them still further, which is a reproach of God, as if He dealt with the poor in spirit of unkindness or partiality. . . . A man may have mercy on the poor who does _not "honour God."_ Humanity may, and often does, exist without godliness; but godliness cannot exist without humanity.--_Wardlaw._

We treat God with no respect (1) when _"the poor,"_ who are His children are not treated as such; (2) when the poor, who are his dependents, are left unhelped, so as to seem to bring Him into discredit, but (as is most intended, judging from the whole drift of this part of the chapter) (3) when the poor, who are His instruments, and are sent to exercise our virtues, are not treated as such, but our _"Maker"_ thwarted in the work of _making us better_ by these needy visitants. Life moves by such sort of influences.--_Miller._

God takes it for an honour, how should this prevail with us. How exceedingly shall such be honoured in that great panegyris at the last day, when the Judge shall say, "Come, ye blessed of My Father, I was an hungered, and ye gave me meat."--_Trapp._

He that reproacheth the poor reproacheth his own Maker, and showeth himself unworthy to have been made by Him; reproacheth the Maker of the poor, as if either He could not help him, or else as if He had made him to be oppressed by making him poor. But God, who suffereth thee to oppress the poor, will not suffer thee to be unpunished for it, and seeing thou sparest not to reproach Himself, will not spare to scourge thee. Tully saith, "Men in nothing come nearer God than in giving," and Gregory Nazianzen goes further, and tells us, "Thou mayest even by no labour be made God, do not, therefore neglect the opportunity of obtaining a Deity. Make thyself God to the miserable, by imitating the mercy of God."--_Jermin._

The ancient Church possessed in full the glorious truth, that of all the real compassion which flows through human channels, the fountain-head is on high. He who gets mercy shows it.--_Arnot._

_MAIN HOMILETICS OF VERSE_ 32.

THE DEATH OF THE RIGHTEOUS AND THE WICKED.

+I. The wicked man dies unwillingly.+ He is "driven away." Our first parents,--conscious of the severance of a moral bond between them and God--knowing that they had fallen from their original position, in which they would have gone fearlessly and joyfully to any part of God's universe--ignorant of the unknown and dark future that lay before them--left their first home unwillingly. They had to be "driven out" of Eden (Gen. iii. 24). A man who is conscious of a moral distance between himself and God, seldom quits this world willingly. An _undefined_ dread, perhaps, but still a dread, of the unknown state beyond death possesses him, and he is made subject to the laws of death "unwillingly." As Adam had to be driven out of Eden, so he quits his present abode, not from choice, but from necessity. His unwillingness to go arises from his condition of heart--from his moral standing. He "is driven away _in his wickedness._" Adam's consciousness of guilt made him unwilling to quit his abode in Eden. The same consciousness makes men fear to die. "The sting of death is sin" (1 Cor. xv. 56). The man whose sins are unpardoned is conscious that he has much to fear in the unknown future. His spirit witnesses to the truth of the Divine Word, "After death, the judgment" (Heb. ix. 27).

+II. But to the righteous man the hour of death is a time of hope.+ He does not die in his sin. A separation has taken place between him and sin. He is conscious of having been delivered both from its guilt and its dominion. The severance that has already been accomplished has wrought a greater change than that which death can work. The change of _relationship to God_ and of _character_ which he has already experienced, has made a mere change of _place_ a matter of small moment in itself, and the change from this world to the heavenly city an occasion of hope and rejoicing. The angel of death is no officer of justice to bring him before his judge, but a messenger to guide him to his Father's house. The objects of this hope have been considered in Homiletics on chap. x. 24, 28; pages 176 and 181.

_OUTLINES AND SUGGESTIVE COMMENTS._

The righteous dies by his own consent. It is a glad surrender, not a forcible separation (Psa. xxxi. 5). The tabernacle is not rent, or torn away, but "put off" (2 Pet. i. 14).--_Bridges._

"The wicked is thrust lower by his evil" (see Critical Notes). _"Death,"_ that is, the worst form of _evil._ Observe the _crescendo. "Evil,"_ which is supposed to be a discipline, _"thrusts down the wicked;" death,_ the very grimmest of the list, becomes to the righteous a gracious refuge. _"Thrust lower,"_ this is an intensive expression. If trouble thrusts a man lower, how much more must joy and intoxicating wealth. The idea is--all hurts him. Even discipline hurts the lost.--_Miller._

Oh, the different departures of the reprobate and the Christian! The one knows he changeth for the better; the other mistrusts, for the worse; to the one death is a gulf of sorrow, to the other a port of liberty; he, because he is stripped for a scourging; this, because he lays aside his clothes, after his toil, to go to bed. . . . All our loathness to depart, and fears in departing, arise from our own unsettledness; we have not made sure to ourselves a dwelling in these glorious heavens; many mansions there be (John xiv. 2), we have not provided ourselves one.--_T. Adams._

A Christian should be a volunteer in death. Many of the martyrs were as willing to die as to dine; went to the fire as cheerful as to a feast, and courted its pale and ghastly countenance as if it had been a beautiful bride. . . . Cyprian said Amen to his own sentence of death. Bradford, being told by his keeper's wife that his chain was a-buying, and he was to die the next day, pulled off his hat and thanked God for it. . . . Ann Askew subscribed her confession in Newgate thus, "Written by me, Ann Askew, that neither wisheth for death nor feareth his might, and as merry as one that is bound towards heaven." Indeed it is said of a wicked man that his soul _is required of him,_ and that God _takes away his soul_ (Luke xii. 20; Job xxvii. 8); but of a godly man that he _giveth up the ghost,_ and he _cometh to his grave_ (Gen. xxv. 8; Job xiv. 10). . . . Socrates, and some of the wiser heathen, comforted themselves against the fear of death with this weak cordial, that it is common to men, the way of all the earth. Hence it was, when the Athenians condemned Socrates to die, he received the sentence with an undaunted spirit, and told them that they did nothing but what nature had before ordained for him. But the Christian hath a greater ground for a holy resolution, and a stronger cordial against the fears of death, even the hope of eternal life; and surely, if he that exceeds others in his cordials be excelled by them in courage, he disgraceth his physician. . . . It is no marvel that they who lived wickedly should die unwillingly, being "driven away in their wickedness," as a beast that is driven out of his den to the slaughter, or as a debtor driven by the officers out of his house, where he lay warm and surrounded by all sorts of comfort, to a nasty, loathsome prison.--_Swinnock._

It is storied of Godfrey, Duke of Bouillon, that when, in his expedition to the Holy Land, he came within view of Jerusalem, his army, seeing the high turrets, goodly buildings, and fair fronts, being even transported with the joyfulness of such a sight, gave a mighty shout that the earth was verily thought to ring with the noise thereof. Such is the rejoicing of a godly man in death, when he doth not see the turrets and towers of an earthly, but the spiritual building of a heavenly Jerusalem, and his soul ready to take possession of them. How doth he delight in his dissolution, when he sees grace changing into glory, hope into fruition, faith into vision, and love into perfect comprehension.--_Spencer's "Things New and Old."_

If this be true, it is a demonstration on the side of religion, and that upon three accounts. (1) Because the principles of religion, and the practice of them in a virtuous life, when they come to the last and utmost trial, do hold out. The belief of a God, the persuasion of our own immortality, and of the eternal recompense of another world--that _Jesus Christ came into the world to save sinners_--is commonly more strong and vigorous in the minds of good men when they come to die; they have then a more clear apprehension and firm persuasion of the truth and reality of these things, than ever they had at any time of their lives, and find more peace and joy in the belief of them. . . . And the principles of infidelity and vice are more apt to shrink and give back at such a time. (2) The principles of religion minister comfort to us in the most needful and desirable time. If it be true of every day of our lives, _sufficient unto the day is the evil thereof,_ much more of the day of death. It is surely enough to have that one enemy to encounter, at which nature startles even when the sting is taken away. . . . If there were nothing beyond this life, it were worth while to provide for a quiet death. There is no man that calculates things wisely that would, for all the pleasures of sin, forfeit the peace and comfort of a righteous soul, going out of the world full of the hopes of a blessed immortality. (3) When men are commonly most serious and impartial, and their declarations are thought to be of the greatest weight, they give this testimony to religion and virtue, and against impiety and vice. Even Lucretius says, "Men's words then come from the bottom of their heart, the mask is taken off, and things then appear to them as indeed they are." In these circumstances men generally declaim most vehemently against their sins and vices, and declare on the side of piety and virtue. Surely this is a great testimony on the side of religion, because it is the testimony not only of its friends, but of those who have been its greatest enemies.--_Tillotson._

A clear testimony to a future state of rewards and punishments.--_Wordsworth._

Though there was no revelation of immortality and resurrection then, still the pious in death put their confidence in Jahve, the God of life and of salvation--for in Jahve there was for ancient Israel the beginning, middle, and end of the work of salvation--and believing that they were going home to Him, committing their spirit into His hands (Psa. xxxi. 6), they fell asleep, though without any explicit knowledge, yet not without the hope of eternal life. Job also knew that (xxvii. 8) between the death of those estranged from God and of those who feared God there was not only an external, but a deep essential distinction; and now the wise man opens up a glimpse into the eternity heavenwards (chap. xv. 24), and has formed (chap.