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diff --git a/old/42189.txt b/old/42189.txt deleted file mode 100644 index bedb780..0000000 --- a/old/42189.txt +++ /dev/null @@ -1,14902 +0,0 @@ -The Project Gutenberg EBook of The Expositor's Bible: The Book of Proverbs, by -R. F. Horton - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible: The Book of Proverbs - -Author: R. F. Horton - -Editor: W. Robertson Nicoll - -Release Date: February 25, 2013 [EBook #42189] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: BOOK OF PROVERBS *** - - - - -Produced by Douglas L. Alley, III, Colin Bell and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - - - - - - THE EXPOSITOR'S BIBLE. - - EDITED BY THE REV. - - W ROBERTSON NICOLL, M.A., LL.D., - - _Editor of "The Expositor."_ - - - - - - THE BOOK OF PROVERBS. - - BY - - R. F. HORTON, M.A. - - - - - - - =London:= - - HODDER AND STOUGHTON, - - 27, PATERNOSTER ROW. - - MDCCCXC - - - - - THE EXPOSITOR'S BIBLE. - - EDITED BY THE REV. W. ROBERTSON NICOLL, M.A., LL.D. - - _Crown 8vo, cloth, price_ 7s. 6d. _each vol._ - - - - FIRST SERIES, 1887-88. - - Colossians. - By A. MACLAREN, D.D. - - St. Mark. - By Very Rev. the Dean of Armagh. - - Genesis. - By Prof. MARCUS DODS, D.D. - - 1 Samuel. - By Prof. W. G. BLAIKIE, D.D. - - 2 Samuel. - By the same Author. - - Hebrews. - By Principal T.C. EDWARDS, D.D. - - - SECOND SERIES, 1888-89. - - Galatians. - By Prof. G. G. FINDLAY, B.A. - - The Pastoral Epistles. - By Rev. A. PLUMMER, D.D. - - Isaiah I.-XXXIX. - By G. A. SMITH, M.A. Vol. I. - - The Book of Revelation. - By Prof. W. MILLIGAN, D.D. - - 1 Corinthians. - By Prof. MARCUS DODS, D.D. - - The Epistles of St. John. - By Rt. Rev. W. ALEXANDER, D.D. - - - THIRD SERIES, 1889-90. - - Judges and Ruth. - By Rev. R. A. WATSON, M.A. - - Jeremiah. - By Rev. C. J. BALL, M.A. - - Isaiah XL.-LXVI. - By G. A. SMITH, M.A. Vol. II. - - St. Matthew. - By Rev. J. MONRO GIBSON, D.D. - - Exodus. - By Very Rev. the Dean of Armagh. - - St. Luke. - By Rev. H. BURTON, B.A. - - - FOURTH SERIES, 1890-91. - - Ecclesiastes. - By Rev. SAMUEL COX, D.D. - - St. James and St. Jude. - By Rev. A. PLUMMER, D.D. - - Proverbs. - By Rev. R. F. HORTON, M.A. - - Leviticus. - By Rev. S. H. KELLOGG, D.D. - - The Gospel of St. John. - By Prof. M. DODS, D.D. Vol. I. - - The Acts of the Apostles. - By Rev. Prof. G. T. STOKES, D.D. - - LONDON: HODDER & STOUGHTON, 27, PATERNOSTER ROW. - - - - - THE - - BOOK OF PROVERBS. - - - - - BY - - R. F. HORTON, M.A., - - _Hampstead_; - - LATE FELLOW OF NEW COLLEGE, OXFORD. - - - - - - =London:= - - HODDER AND STOUGHTON, - - 27, PATERNOSTER ROW. - - MDCCCXCI. - - - - - "Shrewd remarks - Of moral prudence, clothed in images - Lively and beautiful." - WORDSWORTH. - - - - - _Printed by Hazell Watson, & Viney, Ld., London and Aylesbury._ - - - - - CONTENTS. - - - PAGE - - INTRODUCTION 1 - - I. - - THE BEGINNING OF WISDOM 9 - - II. - - WISDOM AS THE GUIDE OF CONDUCT 24 - - III. - - THE EARTHLY REWARDS OF WISDOM 37 - - IV. - - EDUCATION: THE CHILD'S THOUGHT OF THE PARENT 52 - - V. - - THE WAYS AND ISSUES OF SIN 65 - - VI. - - CERTAIN EXAMPLES OF THE BINDING CHARACTER OF OUR - OWN ACTIONS 79 - - VII. - - REALISM IN MORAL TEACHING 92 - - VIII. - - THE FIRST-BORN OF THE CREATOR 106 - - IX. - - TWO VOICES IN THE HIGH PLACES OF THE CITY 122 - - X. - - WEALTH 135 - - XI. - - GOODNESS 149 - - XII. - - THE TONGUE 163 - - XIII. - - PRIDE AND HUMILITY 179 - - XIV. - - THE INWARD UNAPPROACHABLE LIFE 191 - - XV. - - A PASSIONATE DISPOSITION 203 - - XVI. - - A JUST BALANCE 215 - - XVII. - - FRIENDSHIP 227 - - XVIII. - - THE EVIL OF ISOLATION 239 - - XIX. - - HUMAN FREEDOM 250 - - XX. - - IDLENESS 262 - - XXI. - - WINE 275 - - XXII. - - THE TREATMENT OF THE POOR 288 - - XXIII. - - EDUCATION: THE PARENT'S THOUGHT OF THE CHILD 303 - - XXIV. - - FORGIVING 314 - - XXV. - - THE KING 325 - - XXVI. - - THE FOOL 337 - - XXVII. - - LIVING DAY BY DAY 350 - - XXVIII. - - AN ASPECT OF ATONEMENT 362 - - XXIX. - - THE NEED OF REVELATION 375 - - XXX. - - THE WORDS OF AGUR 386 - - XXXI. - - A GOOD WOMAN 396 - - INDEX OF PASSAGES 411 - - GENERAL INDEX 416 - - - - - INTRODUCTION. - - -In attempting to make the book of Proverbs a subject of Expository -Lectures and practical sermons it has been necessary to treat the book -as a uniform composition, following, chapter by chapter, the order -which the compiler has adopted, and bringing the scattered sentences -together under subjects which are suggested by certain more striking -points in the successive chapters. By this method the great bulk of -the matter contained in the book is brought under review, either in -the way of exposition or in the way of quotation and allusion, though -even in this method many smaller sayings slip through the expositor's -meshes. But the grave defect of the method which is thus employed is -that it completely obliterates those interesting marks, discernible on -the very surface of the book, of the origin and the compilation of the -separate parts. This defect the reader can best supply by turning to -Professor Cheyne's scholarly work "Job and Solomon; or, The Wisdom of -the Old Testament;" but for those who have not time or opportunity to -refer to any book besides the one which is in their hands, a brief -Introduction to the following Lectures may not be unwelcome. - -The Jewish tradition ascribed the Proverbs, or Sayings of the Wise, to -Solomon, just as it ascribed the Psalms, or inspired lyrics of the -poets, to King David, and we may add, just as it ascribed all the -gradual accretions and developments of the Law to Moses. But even a very -uncritical reader will observe that the book of Proverbs as we have it -is not the work of a single hand; and a critical inquiry into the -language and style of the several parts, and also into the social and -political conditions which are implied by them, has led scholars to the -conclusion that, at the most, a certain number of Solomon's wise sayings -are included in the collection, but that he did not in any sense compose -the book. In fact, the statement in 1 Kings iv. 32, "He _spake_ three -thousand proverbs," implies that his utterances were recorded by others, -and not written down by himself, and the heading to chap. xxv. of our -book suggests that, the "men of Hezekiah" collected the reputed sayings -of Solomon from several sources, one of those sources being the -collection contained in the previous chapters.[1] - -The opening words, then, of the book--"The Proverbs of Solomon the son -of David, King of Israel"--are not to be taken as an assertion that -all which follows flowed from Solomon's pen, but rather as a general -description and key-note of the subject of the treatise. It is as if -the compiler wished to say, 'This is a compendium of those wise -sayings current among us, the model and type of which may be found in -the proverbs attributed to the wisest of men, King Solomon.' That this -is the way in which we must understand the title becomes plain when -we find contained in the book a passage described as "the sayings of -the wise" (xxiv. 23-34), a chapter distinctly entitled "The Words of -Agur," and another paragraph headed "The Words of King Lemuel." - -Leaving aside the traditional view of the authorship, which the book -itself shows to be misleading, the contents may be briefly delineated -and characterized. - -The main body of Proverbs is the collection which begins at chap. x., -"The Proverbs of Solomon," and ends at xxii. 16. This collection has -certain distinct features which mark it off from all that precedes and -from all that follows. It is, strictly speaking, a collection of -proverbs, that is of brief, pointed sayings,--sometimes containing a -similitude, but more generally consisting of a single antithetical moral -sentiment,--such as spring into existence and pass current in every -society of men. All these proverbs are identical in form: each is -expressed in a distich; the apparent exception in xix. 7 is to be -explained by the obvious fact that the third clause is the mutilated -fragment of another proverb, which in the LXX. appears complete: [Greek: -ho polla kakopoion telesiourgei kakian, hos de erethizei logous ou -sothesetai]. As the form is the same in all, so the general drift of -their teaching is quite uniform; the morality inculcated is of no very -lofty type; the motives for right conduct are mainly prudential; there -is no sense of mystery or wonder, no tendency to speculation or doubt; -"Be good, and you will prosper; be wicked, and you will suffer," is the -sum of the whole. A few scattered precepts occur which seem to touch a -higher level and to breathe a more spiritual air; and it is possible, as -has been suggested, that these were added by the author of chaps. -i.-ix., when he revised and published the compilation. Such a sentiment -as xiv. 34 well accords with the utterance of Wisdom in viii. 15, 16. -And the series of proverbs which are grouped on the principle of their -all containing the name of Jahveh, xv. 33-xvi. 7 (cf. xvi. 20, 33) seems -to be closely linked with the opening chapters of the book. Assuming the -proverbs of this collection to spring from the same period, and to -reflect the social conditions which then prevailed, we should say that -it points to a time of comparative simplicity and purity, when the main -industry was that of tilling the soil, when the sayings of wise people -were valued by an unsophisticated community, when the family life was -pure, the wife honoured (xii. 4; xviii. 22; xix. 14), and parental -authority maintained, and when the king was still worthy of respect, the -immediate and obedient instrument of the Divine government (xxi. 1). The -whole collection seems to date from the earlier and happier times of the -monarchy. - -To this collection is added an appendix (xxii. 17-xxiv. 22), which opens -with an exhortation addressed by the teacher to his pupil. The literary -form of this appendix falls far behind the style of the main collection. -The terse and compact distich occurs rarely; most of the sayings are -more cumbrous and elaborate, and in one case there is a brief didactic -poem carried through several verses (xxiii. 29-35). As the style of -composition shows a decline, so the general conditions which form the -background of the sayings are less happy. They seem to indicate a time -of growing luxury; gluttony and drunkenness are the subjects of strong -invective. It appears that the poor are oppressed by the rich (xxii. -22), and justice is not rightly administered, so that the innocent are -carried away into confinement (xxiv. 11, 12). There is political unrest, -too, and the young have to be cautioned against the revolutionary or -anarchical spirit (xxiv. 21). We are evidently brought down to a later -period in Israel's melancholy history. - -Another brief appendix follows (xxiv. 23-34), in which the distich -form almost entirely disappears; it is remarkable as containing a -little picture (30-34), which, like the much longer passage in vii. -6-27, is presented as the personal observation of the writer. - -We now pass on to an entirely new collection, ch. xxv.-xxix., which -was made, we are told, in the literary circle at the court of -Hezekiah, two hundred and fifty years or thereabouts after the time of -Solomon. In this collection there is no uniformity of structure such -as distinguished the proverbs of the first collection. Some distichs -occur, but as often as not the proverb is drawn out into three, four, -and in one case (xxv. 6, 7) five clauses; xxvii. 23-27 forms a brief -connected exhortation, which is a considerable departure from the -simple structure of the _mashal_, or proverb. The social condition -reflected in these chapters is not very attractive; it is clear that -the people have had experience of a bad ruler (xxix. 2); we seem to -have hints of the many troubled experiences through which the monarchy -of Israel passed--the divided rule, the injustice, the incapacity, the -oppression (xxviii. 2, 3, 12, 15, 16, 28). There is one proverb which -particularly recalls the age of Hezekiah, when the doom of the exile -was already being proclaimed by the prophets: "As a bird that -wandereth from her nest, so is a man that wandereth from his place" -(xxvii. 8). And it is perhaps characteristic of that troubled time, -when the spiritual life was to be deepened by the experience of -material suffering and national disaster, that this collection -contains a proverb which might be almost the key-note of the New -Testament morality (xxv. 21, 22). - -The book closes with three quite distinct passages, which can only be -regarded as appendices. According to one interpretation of the very -difficult words which stand at the head of chaps. xxx. and xxxi., -these paragraphs would come from a foreign source; it has been thought -that the word translated "oracle" might be the name of the country -mentioned in Gen. xxv. 14, Massa. But whether Jakeh and King Lemuel -were natives of this shadowy land or not, it is certain that the whole -tone and drift of these two sections are alien to the general spirit -of the book. There is something enigmatical in their style and -artificial in their form, which would suggest a very late period in -Israel's literary history. And the closing passage, which describes -the virtuous woman, is distinguished by being an alphabetical -acrostic, the verses beginning with the successive letters of the -Hebrew alphabet, a kind of composition which points to the dawn of -Rabbinical methods in literature. It is impossible to say when or how -these curious and interesting additions were made to our book, but -scholars have generally recognized them as the product of the exile, -if not the post-exile, period. - -Now, the two collections which have been described, with their several -appendices, were at some favourable point in religious history, -possibly in those happy days of Josiah when the Deuteronomic Law was -newly promulgated to the joyful nation, brought together, and, as we -should say now, edited, with an original introduction by an author -who, unknown to us by name, is among the greatest and noblest of -Biblical writers. The first nine chapters of the book, which form the -introduction to the whole, strike a far higher note, appeal to nobler -conceptions, and are couched in a much loftier style than the book -itself. The writer bases his moral teaching on Divine authority rather -than on the utilitarian basis which prevails in most of the proverbs. -Writing in a time when the temptations to a lawless and sensual life -were strong, appealing to the wealthier and more cultured youth of the -nation, he proceeds in sweet and earnest discourse to woo his readers -from the paths of vice into the Temple of Wisdom and Virtue. His -method of contrasting the "two ways," and exhorting men to shun the -one and choose the other, constantly reminds us of the similar appeals -in the Book of Deuteronomy; but the touch is more graphic and more -vivid; the gifts of the poet are employed in depicting the -seven-pillared House of Wisdom and the deadly ways of Folly; and in -the wonderful passage which introduces Wisdom appealing to the sons of -men, on the ground of the part which she plays in the Creation and by -the throne of God, we recognize the voice of a prophet--a prophet, -too, who holds one of the highest places in the line of those who -foretold the coming of our Lord. - -Impossible as it has been in the Lectures to bring out the history and -structure of the book, it will greatly help the reader to bear in mind -what has just been said; he will thus be prepared for the striking -contrast between the glowing beauty of the introduction and the -somewhat frigid precepts which occur so frequently among the Proverbs -themselves; he will be able to appreciate more fully the point which -is from time to time brought into relief, that much of the teaching -contained in the book is crude and imperfect, of value for us only -when it has been brought to the standard of our Lord's spirit, -corrected by His love and wisdom, or infused with His Divine life. And -especially as the reader approaches those strange chapters "The -Sayings of Agur" and "The Sayings of King Lemuel" he will be glad to -remind himself of the somewhat loose relation in which they stand to -the main body of the work. - -In few parts of the Scripture is there more need than in this of the -ever-present Spirit to interpret and apply the written word, to -discriminate and assort, to arrange and to combine, the varied -utterances of the ages. Nowhere is it more necessary to distinguish -between the inspired speech, which comes to the mind of prophet or poet -as a direct oracle of God, and the speech which is the product of human -wisdom, human observation, and human common sense, and is only in that -secondary sense inspired. In the book of Proverbs there is much which is -recorded for us by the wisdom of God, not because it is the expression -of God's wisdom, but distinctly because it is the expression of man's -wisdom; and among the lessons of the book is the sense of limitation and -incompleteness which human wisdom leaves upon the mind. - -But under the direction of the Holy Spirit, the reader may not only -learn from the Proverbs much practical counsel for the common duties -of life; he may have, from time to time, rare and wonderful glimpses -into the heights and depths of God. - -FOOTNOTE: - -[1] _Cf._ xxv. 24 (xxi. 9), xxvi. 22 (xviii. 8), xxvii. 12 (xxii. 3), -xxvii. 13 (xx. 16), xxvi. 13 (xxii. 13), xxvi. 15 (xix. 24), xxviii. 6 -(xix. 1), xxviii. 19 (xii. 11), xxix. 13 (xxii. 2); to which add -xxvii. 15 (xix. 13), xxvii. 21 (xvii. 3), xxix. 22 (xv. 18). - - - - - I. - - _THE BEGINNING OF WISDOM._ - - "The fear of the Lord is the beginning of knowledge."--PROV. i. 7. - - "The fear of the Lord is the beginning of wisdom: - And the knowledge of the Holy One is understanding." - --PROV. ix. 10. - - (_Cf._ Eccles. i. 14, "To fear the Lord is the beginning of - wisdom: and it was created with the faithful in the womb;" also - PS. cxi. 10.) - - -The book of Proverbs belongs to a group of works in the Hebrew -literature the subject of which is Wisdom. It is probably the earliest -of them all, and may be regarded as the stem, of which they are the -branches. Without attempting to determine the relative ages of these -compositions, the ordinary reader can see the points of contact -between Proverbs and Ecclesiastes, and a little careful study reveals -that the book of Job, though fuller and richer in every respect, -belongs to the same order. Outside the canon of Holy Scripture we -possess two works which avowedly owe their suggestion and inspiration -to our book, viz. "The Wisdom of Jesus the Son of Sirach," commonly -called Ecclesiasticus, a genuinely Hebrew product, and "The Wisdom of -Solomon," commonly called the Book of Wisdom, of much later origin, -and exhibiting that fusion of Hebrew religious conceptions with Greek -speculation which prevailed in the Jewish schools of Alexandria. - -Now, the question at once occurs, What are we to understand by the -Wisdom which gives a subject and a title to this extensive field of -literature? and in what relation does it stand to the Law and the -Prophets, which form the great bulk of the Old Testament Scriptures? - -Broadly speaking, the Wisdom of the Hebrews covers the whole domain of -what we should call Science and Philosophy. It is the consistent -effort of the human mind to know, to understand, and to explain all -that exists. It is, to use the modern phrase, the search for truth. -The "wise men" were not, like Moses and the Prophets, inspired -legislators and heralds of God's immediate messages to mankind; but -rather, like the wise men among the earlier Greeks, Thales, Solon, -Anaximenes, or like the Sophists among the later Greeks, Socrates and -his successors, they brought all their faculties to bear in observing -the facts of the world and of life, and in seeking to interpret them, -and then in the public streets or in appointed schools endeavoured to -communicate their knowledge to the young. Nothing was too high for -their inquiry: "_That which is_ is far off, and exceeding deep; who -can find it out?"[2] yet they tried to discover and to explain _that -which is_. Nothing was too lowly for their attention; wisdom "reaches -from one end to another mightily, and sweetly orders all things."[3] -Their purpose finds expression in the words of Ecclesiastes, "I turned -about, and my heart was set to know and to search out, and to seek -wisdom and the reason of things."[4] - -But by Wisdom is meant not merely the search, but also the discovery; -not merely a desire to know, but also a certain body of conceptions -ascertained and sufficiently formulated. To the Hebrew mind it would -have seemed meaningless to assert that Agnosticism was wisdom. It was -saved from this paradoxical conclusion by its firmly rooted faith in -God. Mystery might hang over the details, but one thing was plain: the -whole universe was an intelligent plan of God; the mind might be -baffled in understanding His ways, but that all existence is of His -choosing and His ordering was taken as the axiom with which all -thought must start. Thus there is a unity in the Hebrew Wisdom; the -unity is found in the thought of the Creator; all the facts of the -physical world, all the problems of human life, are referred to His -mind; objective Wisdom is God's Being, which includes in its circle -everything; and subjective wisdom, wisdom in the human mind, consists -in becoming acquainted with His Being and all that is contained in it, -and meanwhile in constantly admitting that He _is_, and yielding to -Him the rightful place in our thought. - -But while Wisdom embraces in her wide survey all things in heaven and -in earth, there is one part of the vast field which makes a special -demand upon human interest. The proper study of mankind is man. Very -naturally the earliest subject to occupy human thought was human life, -human conduct, human society. Or, to say the same thing in the -language of this book, while Wisdom was occupied with the whole -creation, she specially rejoiced in the habitable earth, and her -delight was with the sons of men. - -Theoretically embracing all subjects of human knowledge and -reflection, the Wisdom of the Hebrew literature practically touches -but little on what we should now call Science, and even where -attention was turned to the facts and laws of the material world, it -was mainly in order to borrow similitudes or illustrations for moral -and religious purposes. King Solomon "spake of trees, from the cedar -that is in Lebanon even unto the hyssop that springeth out of the -wall: he spake also of beasts, and of fowl, and of creeping things, -and of fishes."[5] But the Proverbs which have actually come down to -us under his name refer almost exclusively to principles of conduct or -observation of life, and seldom remind us of the earth, the sea, and -the sky, except as the dwelling-place of men, the house covered with -paintings for his delight or filled with imagery for his instruction. - -But there is a further distinction to be drawn, and in attempting to -make it plain we may determine the place of the Proverbs in the general -scheme of the inspired writings. Human life is a sufficiently large -theme; it includes not only social and political questions, but the -searchings and speculations of philosophy, the truths and revelations of -religion. From one point of view, therefore, wisdom may be said to -embrace the Law and the Prophets, and in a beautiful passage of -Ecclesiasticus[6] the whole covenant of Jehovah with Israel is treated -as an emanation of wisdom from the mouth of the Most High. Wisdom was -the inspiration of those who shaped the law and built the Holy House, of -those who ministered in the courts of the Temple, and of those who were -moved by the Holy One to chide the faults of the people, to call them to -repentance, to denounce the doom of their sin, and proclaim the glad -promise of deliverance. Again, from this large point of view Wisdom -could be regarded as the Divine Philosophy, the system of thought and -the body of beliefs which would furnish the explanation of life, and -would root all the decisions of ethics in eternal principles of truth. -And this function of Wisdom is presented with singular beauty and power -in the eighth chapter of our book, where, as we shall see, the mouth of -Wisdom shows that her concern with men is derived from her relation with -the Creator and from her comprehension of His great architectural design -in the construction of the world. - -Now, the wisdom which finds expression in the bulk of the Proverbs -must be clearly distinguished from wisdom in this exalted sense. It is -not the wisdom of the Law and the Prophets; it moves in a much lower -plane. It is not the wisdom of chap. viii., a philosophy which -harmonizes human life with the laws of nature by constantly connecting -both with God. - -The wisdom of the Proverbs differs from the wisdom of the Prophets in -this, that it is derived not directly, but mediately from God. No -special mind is directed to shape these sayings; they grow up in the -common mind of the people, and they derive their inspiration from -those general qualities which made the whole nation in the midst of -which they had their birth an inspired nation, and gave to all the -literature of the nation a peculiar and inimitable tone. The wisdom of -the Proverbs differs, too, from the wisdom of these introductory -chapters in much the same way; it is a difference which might be -expressed by a familiar use of words; it is a distinction between -Philosophy and Proverbial Philosophy, a distinction, let us say, -between Divine Philosophy and Proverbial Philosophy. - -The Proverbs are often shrewd, often edifying, sometimes almost -evangelical in their sharp ethical insight; but we shall constantly be -reminded that they do not come with the overbearing authority of the -prophetic "Thus saith the Lord." And still more shall we be reminded -how far they lag behind the standard of life and the principles of -conduct which are presented to us in Christ Jesus. - -What has just been said seems to be a necessary preliminary to the -study of the Proverbs, and it is only by bearing it in mind that we -shall be able to appreciate the difference in tone between the nine -introductory chapters and the main body of the book; nor should we -venture, perhaps, apart from the consideration which has been urged to -exercise our critical sense in the study of particular sayings, and to -insist at all points on bringing the teaching of the wise men of old -to the standard and test of Him who is Himself made unto us Wisdom. - -But now to turn to our text. We must think of wisdom in the largest -possible sense, as including not only ethics, but philosophy, and not -only philosophy, but religion; yes, and as embracing in her vast -survey the whole field of natural science, when it is said that _the -fear of the Lord is the beginning of wisdom_; we must think of -knowledge in its fullest and most liberal extent when we read that -_the fear of the Lord is the beginning of knowledge_. - -In this pregnant truth we may distinguish three ideas: _first_, fear, -or, as we should probably say, reverence, is the pre-requisite of all -scientific, philosophical, or religious truth; _second_, no real -knowledge or wisdom can be attained which does not start with the -recognition of God; and then, _thirdly_, the expression is not only "the -fear of God," which might refer only to the Being that is presupposed in -any intelligent explanation of phenomena, but the "fear of the Lord," -_i.e._ of Jahveh, the self-existent One, who has revealed Himself in a -special way to men as "I AM WHAT I AM;" and it is therefore hinted that -no satisfactory philosophy of human life and history can be constructed -which does not build upon the fact of revelation. - -We may proceed to dwell upon these three thoughts in order. - -1. Most religious people are willing to admit that "the fear of the Lord -is a fountain of life, to depart from the snares of death."[7] But what -is not always observed is that the same attitude is necessary in the -intellectual sphere. And yet the truth may be illustrated in a quarter -which to some of us may be surprising. It is a notable fact that Modern -Science had its origin in two deeply religious minds. Bacon and -Descartes were both stirred to their investigation of physical facts by -their belief in the Divine Being who was behind them. To mention only -our great English thinker, Bacon's _Novum Organum_ is the most reverent -of works, and no one ever realized more keenly than he that, as -Coleridge used to say, "there is no chance of truth at the goal where -there is not a childlike humility at the starting-point." - -It is sometimes said that this note of reverence is wanting in the great -scientific investigators of our day. So far as this is true, it is -probable that their conclusions will be vitiated, and we are often -impressed by the feeling that the unmannerly self-assertion and -overweening self-confidence of many scientific writers augur ill for the -truth of their assertions. But, on the other hand, it must be remembered -that the greatest men of science in our own, as in all other ages, are -distinguished by a singular simplicity, and by a reverence which -communicates itself to their readers. What could be more reverent than -Darwin's way of studying the coral-insect or the earth-worm? He bestowed -on these humble creatures of the ocean and of the earth the most patient -and loving observation. And his success in understanding and explaining -them was in proportion to the respect which he showed to them. The -coral-diver has no reverence for the insect; he is bent only on gain, -and he consequently can tell us nothing of the coral reef and its -growth. The gardener has no reverence for the worm; he cuts it -ruthlessly with his spade, and flings it carelessly aside; accordingly -he is not able to tell us of its lowly ministries and of the part it -plays in the fertilization of the soil. It was Darwin's reverence which -proved to be the beginning of knowledge in these departments of -investigation; and if it was only the reverence of the naturalist, the -truth is illustrated all the better, for his knowledge of the unseen and -the eternal dwindled away, just as his perception of beauty in -literature and art declined, in proportion as he suffered his spirit of -reverence towards these things to die. - -The gates of Knowledge and Wisdom are closed, and they are opened only -to the knock of Reverence. Without reverence, it is true, men may gain -what is called worldly knowledge and worldly wisdom; but these are far -removed from truth, and experience often shows us how profoundly -ignorant and how incurably blind pushing and successful people are, -whose knowledge is all turned to delusion, and whose wisdom shifts -round into folly, precisely because the great pre-requisite was -wanting. The seeker after real knowledge will have little about him -which suggests worldly success. He is modest, self-forgetful, possibly -shy; he is absorbed in a disinterested pursuit, for he has seen afar -the high, white star of Truth; at it he gazes, to it he aspires. -Things which only affect him personally make but little impression on -him; things which affect the truth move, agitate, excite him. A bright -spirit is on ahead, beckoning to him. The colour mounts to his cheek, -the nerves thrill, and his soul is filled with rapture, when the form -seems to grow clearer and a step is gained in the pursuit. When a -discovery is made he almost forgets that he is the discoverer; he -will even allow the credit of it to pass over to another, for he would -rather rejoice in the truth itself than allow his joy to be tinged -with a personal consideration. - -Yes, this modest, self-forgetful, reverent mien is the first condition -of winning Truth, who must be approached on bended knee, and -recognized with a humble and a prostrate heart. There is no gainsaying -the fact that this fear, this reverence, is the beginning of wisdom. - -2. We pass now to an assertion bolder than the last, that _there can -be no true knowledge or wisdom which does not start from the -recognition of God_. This is one of those contentions, not uncommon in -the Sacred Writings, which appear at first sight to be arbitrary -dogmas, but prove on closer inquiry to be the authoritative statements -of reasoned truth. We are face to face, in our day, with an avowedly -atheistic philosophy. According to the Scriptures, an atheistic -philosophy is not a philosophy at all, but only a folly: "The fool -hath said in his heart, There is no God." We have thinkers among us -who deem it their great mission to get rid of the very idea of God, as -one which stands in the way of spiritual, social, and political -progress. According to the Scriptures, to remove the idea of God is to -destroy the key of knowledge and to make any consistent scheme of -thought impossible. Here certainly is a clear and sharp issue. - -Now, if this universe of which we form a part is a thought of the Divine -mind, a work of the Divine hand, a scene of Divine operations, in which -God is realizing, by slow degrees, a vast spiritual purpose, it is -self-evident that no attempt to understand the universe can be -successful which leaves this, its fundamental idea, out of account; as -well might one attempt to understand a picture while refusing to -recognize that the artist had any purpose to express in painting it, or -indeed that there was any artist at all. So much every one will admit. - -But if the universe is not the work of a Divine mind, or the effect of a -Divine will; if it is merely the working of a blind, irrational Force, -which realizes no end, because it has no end to realize; if we, the -feeble outcome of a long, unthinking evolution, are the first creatures -that ever _thought_, and the only creatures who now _think_, in all the -universe of Being; it follows that of a universe so irrational there can -be no true knowledge for rational beings, and of a scheme of things so -unwise there can be no philosophy or wisdom. No person who reflects can -fail to recognize this, and this is the truth which is asserted in the -text. It is not necessary to maintain that without admitting God we -cannot have knowledge of a certain number of empirical facts; but that -does not constitute a philosophy or a wisdom. It is necessary to -maintain that without admitting God we cannot have any explanation of -our knowledge, or any verification of it; without admitting God our -knowledge can never come to any roundness or completeness such as might -justify our calling it by the name of Wisdom. - -Or to put the matter in a slightly different way: a thinking mind can -only conceive the universe as the product of thought; if the universe -is not the product of thought it can never be intelligible to a -thinking mind, and can therefore never be in a true sense the object -of knowledge; to deny that the universe is the product of thought is -to deny the possibility of wisdom. - -We find, then, that it is not a dogma, but a truth of reason, that -knowledge must start with the recognition of God. - -3. But now we come to an assertion which is the boldest of all, and -for the present we shall have to be content to leave behind many who -have readily followed us so far. That we are bound to recognize "the -Lord," that is the God of Revelation, and bow down in reverence before -Him, as the first condition of true wisdom, is just the truth which -multitudes of men who claim to be Theists are now strenuously denying. -Must we be content to leave the assertion merely as a dogma enunciated -on the authority of Scripture? - -Surely they, at any rate, who have made the beginning of wisdom in the -fear of the Lord should be able to show that the possession which they -have gained is actually wisdom, and does not rest upon an irrational -dogma, incapable of proof. - -We have already recognized at the outset that the Wisdom of this book -is not merely an intellectual account of the reason of things, but -also more specifically an explanation of the moral and spiritual life. -It may be granted that so far as the Intellect alone claims -satisfaction it is enough to posit the bare idea of God as the -condition of all rational existence. But when men come to recognize -themselves as Spiritual Beings, with conceptions of right and wrong, -with strong affections, with soaring aspirations, with ideas which lay -hold of Eternity, they find themselves quite incapable of being -satisfied with the bare idea of God; the soul within them pants and -thirsts for a _living_ God. An intellectual love of God might satisfy -purely intellectual creatures; but to meet the needs of man as he is, -God must be a God that manifests His own personality, and does not -leave Himself without a witness to His rational creature. A wisdom, -then, that is to truly appraise and rightly guide the life of man must -start with the recognition of a God whose peculiar designation is the -Self-existent One, and who makes Himself known to man by that name; -that is, it must start with the "fear of _the Lord_."[8] - -How cogent this necessity is appears directly the alternative is stated. -If Reason assures us of a God that made us, a First Cause of our -existence and of our being what we are; if Reason also compels us to -refer to Him our moral nature, our desire of holiness, and our capacity -of love, what could be a greater tax on faith, and even a greater strain -on the reason, than to declare that, notwithstanding, God has not -revealed Himself as the Lord of our life and the God of our salvation, -as the authority of righteousness or the object of our love? When the -question is stated in this way it appears that apart from a veritable -and trustworthy revelation there can be no wisdom which is capable of -really dealing with human life, as the life of spiritual and moral -creatures; for a God who does not reveal Himself would be devoid of the -highest qualities of the human spirit, and the belief in a God who is -inferior to man, a Creator who is less than the creature, could furnish -no foundation for an intelligible system of thought. - -Our text now stands before us, not as the unsupported deliverance of -dogma, but as a condensed utterance of the human reason. We see that -starting from the conception of Wisdom as the sum of that which is, -and the sufficient explanation of all things, as including therefore -not only the laws of nature, but also the laws of human life, both -spiritual and moral, we can make no step towards the acquisition of -wisdom without a sincere and absolute reverence, a recognition of God -as the Author of the universe which we seek to understand, and as the -Personal Being, the Self-existent One, who reveals Himself under that -significant name "I AM," and declares His will to our waiting hearts. -"To whom hath the root of Wisdom been revealed? or who hath known her -wise counsels? There is one wise, and greatly to be feared, the Lord -sitting upon His throne."[9] - -In this way is struck the key-note of the Jewish "Wisdom." It is -profoundly true; it is stimulating and helpful. But it may not be out -of place to remind ourselves even thus early that the idea on which we -have been dwelling comes short of the higher truth which has been -given us in Christ. It hardly entered into the mind of a Hebrew -thinker to conceive that "fear of the Lord" might pass into full, -whole-hearted, and perfect love. And yet it may be shown that this was -the change effected when Christ was of God "made unto us Wisdom;" it -is not that the "fear," or reverence, becomes less, but it is that the -fear is swallowed up in the larger and more gracious sentiment. For us -who have received Christ as our Wisdom, it has become almost a truism -that we must love in order to know. We recognize that the causes of -things remain hidden from us until our hearts have been kindled into -an ardent love towards the First Cause, God Himself: we find that even -our processes of reasoning are faulty until they are touched with the -Divine tenderness, and rendered sympathetic by the infusion of a -loftier passion. And it is quite in accordance with this fuller truth -that both science and philosophy have made genuine progress only in -Christian lands and under Christian influences. Where the touch of -Christ's hand has been most decisively felt, in Germany, in England, -in America, and where consequently Wisdom has attained a nobler, a -richer, a more tender significance, there, under fostering powers, -which are not the less real because they are not always acknowledged, -the great discoveries have been made, the great systems of thought -have been framed, and the great counsels of conduct have gradually -assumed substance and authority. And from a wide observation of facts -we are able to say, "The fear of the Lord is the beginning of wisdom -and knowledge;" yes, but the Wisdom of God has led us on from fear to -love, and in the Love of the Lord is found the fulfilment of that -which trembled into birth through fear. - -FOOTNOTES: - -[2] Eccl. vii. 24. - -[3] Wisdom viii. 1. - -[4] Eccl. vii. 25. - -[5] 1 Kings iv. 33. - -[6] In this passage Wisdom is represented saying-- - - "I from the mouth of the Highest came forth, and as vapour I veiled - the earth; - I in the heights pitched my tent, my throne in a pillar of cloud; - I alone circled the ring of heaven, and walked in the depths of - abysses; - In the waves of the sea, and in all the earth, and in every people - and race I obtained a possession; - With all these I sought a rest (saying), In whose inheritance shall - I settle? - Then came to me the command of the Creator of all; my Creator - pitched my tent; and He said, - In Jacob pitch thy tent, in Israel find thine inheritance. - Before the world was, in the beginning He created me, and while the - world lasts I shall not fail: - In the holy tent before Him I offered service, and thus in Sion I - was planted; - In the beloved city He likewise made me rest, and in Israel is my - power; - And I took root in a people that is glorified, in a portion of the - Lord His inheritance."--ECCLES. xxiv. 3. - -[7] Prov. xiv. 27. - -[8] It may be well to remind the reader who is too familiar with the -name "the Lord" to consider its significance; that "the Lord" is the -English translation of that peculiar name, Jahveh, by which God -revealed Himself to Moses, and the term Jahveh seems to convey one of -two ideas, existence or the cause of existence, according to the -vowel-pointing of the consonants [Hebrew: hvh]. - -[9] Eccles. i. 6, 8. - - - - - II. - - _WISDOM AS THE GUIDE OF CONDUCT._ - - "To deliver thee from the way of the evil man.... - To deliver thee from the strange woman." - --PROV. ii. 12_a_-16_a_. - - -Wisdom is concerned, as we have seen, with the whole universe of fact, -with the whole range of thought; she surveys and orders all processes -of nature. We might say of her, - - "She doth preserve the stars from wrong, - And the most ancient heavens by her are fresh and strong." - -But while she is occupied in these high things, she is no less -attentive to the affairs of human life, and her delight is to order -human conduct, not despising even the smallest detail of that which is -done by men under the sun. Side by side with physical laws, indeed -often intertwined with them, appear the moral laws which issue from -the lively oracles of Wisdom. There is not one authority for natural -phenomena, and another for mental and moral phenomena. As we should -say now, Truth is one: Science is one: Law is one. The laws of the -physical order, the laws of the speculative reason, the laws of -practical life, form a single system, come from the sole mind of God, -and are the impartial interests of Wisdom. - -As the great authority on _Conduct_, Wisdom is pictured standing in the -places where men congregate, where the busy hum of human voices and the -rush of hurried feet make it necessary for her to lift up her voice in -order to gain attention. With words of winsome wooing--"for wisdom shall -enter into thy heart, and knowledge shall be pleasant unto thy -soul"[10]--or with loud threats and stern declarations of truth--"the -backsliding of the simple shall slay them, and the prosperity of fools -shall destroy them"[11]--she tries to win us, while we are yet young, to -her paths of pleasantness and her ways of peace. Her object is to -deliver youth, (1) from the evil man, and (2) from the evil woman, or in -the most comprehensive way "to deliver us from evil." - -First of all, we may spend a few moments in noting the particular -temptations to which men were exposed in the days when these chapters -were written.[12] There was a temptation to join a troop of banditti, -and to obtain a living by acts of highway robbery which would -frequently result in murder; and there was the temptation to the sin -which we call specifically Impurity, a temptation which arose not so -much from the existence of a special class of fallen women, as from -the shocking looseness and voluptuousness of married women in -well-to-do circumstances. - -Society under the kings never seems to have reached anything approaching -to an ordered security. We cannot point to any period when the mountain -roads, even in the neighbourhood of the capital, were not haunted by -thieves, who lurked in the rocks or the copses, and fell upon passing -travellers, to strip and to rob, and if need be to kill them. When such -things are done, when such things are even recounted in sensational -literature, there are multitudes of young men who are stirred to a -debased ambition; a spurious glory encircles the brow of the adventurer -who sets the laws of society at defiance; and without any personal -entreaty the foolish youth is disposed to leave the quiet ways of -industry for the stimulating excitement and the false glamour of the -bandit life. The reckless plottings of the robbers are described in -chap. i. 11-14. The character of the men themselves is given in iv. 16, -17: "They sleep not, except they have done mischief; and their sleep is -taken away, unless they cause some to fall. For they eat the bread of -wickedness, and drink the wine of violence." The proverb in xxiv. 15 is -addressed to such an one: "Lay not wait, O wicked man, against the -habitation of the righteous; spoil not his resting-place." - -The rebukes of the prophets--Isaiah, Micah, Jeremiah--may have a wider -application, but they seem at any rate to include this highwayman's -life. "Your hands are full of blood" is the charge of Isaiah;[13] and -again, "Their feet run to evil, and they make haste to shed innocent -blood; their thoughts are thoughts of iniquity."[14] "They build up Zion -with blood," says Micah indignantly.[15] Jeremiah cries with still more -vehemence to his generation, "Also in thy skirts is found the blood of -the souls of the innocent poor;"[16] and again, "But thine eyes and -thine heart are not but for thy covetousness, and for to shed innocent -blood, and for oppression, and for violence, to do it."[17] - -We are to conceive, then, the young and active men of the day -constantly tempted to take these unhallowed paths which seemed to -promise wealth; the sinners were always ready to whisper in the ears -of those whose life was tedious and unattractive,[18] "Cast in thy lot -among us; we will all have one purse." The moral sense of the -community was not sufficiently developed to heartily condemn this life -of iniquity; as in the eighteenth century among ourselves, so in -Israel when this book was written, there existed in the minds of the -people at large a lurking admiration for the bold and dashing -"gentlemen of the way." - -The other special temptation of that day is described in our book with -remarkable realism, and there is no false shame in exposing the paths -of death into which it leads. In v. 3-20 the subject is treated in the -plainest way: "Her latter end is bitter as wormwood, sharp as a -two-edged sword. Her feet go down to death; her steps take hold on -Sheol." It is taken up again in vi. 24-35: "Can a man take fire in his -bosom, and his clothes not be burned? or can one walk upon hot coals, -and his feet not be scorched?" The guilty man who has been betrayed by -the glitter and beauty, by the honeyed words and the soft entreaties, -"shall get wounds and dishonour, and his reproach shall not be wiped -away." - -In chap. vii. 5-27 a most vivid picture is drawn of the foolish youth -seduced into evil; there he is seen going as an ox to the slaughter, -as one in fetters, "till an arrow strike through his liver; as a bird -hasteth to the snare, and knoweth not that it is for his life." And -the Introduction closes with a delineation of Folly, which is -obviously meant as a counterpart to the delineation of Wisdom in chap. -i. 20, etc.[19] The miserable woman sits at the door of her house, on -a seat in the high places of the city; with seductive words she wins -the foolish passers-by to enter her doors: "the dead are there; her -guests are in the depths of Sheol." - -It is a temptation which in many varying forms has always beset human -life. No small part of the danger is that this evil, above all others, -grows in silence, and yet seems to be aggravated by publicity. The -preacher cannot speak plainly about it, and even writers shrink from -touching the subject. We can, however, be thankful that the book, -which is God's book rather than man's, knows nothing of our false -modesty and conventional delicacy: it speaks out not only boldly, but -minutely; it is so explicit that no man who with a prayerful heart -will meditate upon its teachings need fall into the pitfall--that -pitfall which seems to grow even more subtle and more seductive as -civilization advances, and as the great cities absorb a larger -proportion of the population; or if he fall he can only admit with -shame and remorse, "I have hated instruction, and my heart despised -reproof. Neither have I obeyed the voice of my teachers, nor inclined -mine ear to them that instructed me. I was well-nigh in all evil in -the midst of the congregation and assembly."[20] - -In the second place, we must try to look at these temptations in the -light of our own day, in order that we may listen to the voice of -wisdom, not in the antiquarian, but rather in the practical spirit. -The second temptation exists amongst us almost unchanged, except that -the vast accumulation and concentration of vice in great cities has -provided that mournful band of women whom a great moralist has -designated the Vestal Virgins of Humanity, consecrated to shame and -ruin in order to preserve unsullied the sacred flame of the domestic -altar. The result of this terrible development in evil is that the -deadly sin has become safer for the sinner, and in certain circles of -society has become recognized as at any rate a venial fault, if not an -innocent necessity. It is well to read these chapters again with our -eye on the modern evil, and to let the voice of Wisdom instruct us -that the life is not the less blighted because the body remains -unpunished, and vice is not the less vicious because, instead of -ruining others for its gratification, it feeds only on those who are -already ruined. If the Wisdom of the Old Testament is obscure on this -point, the Wisdom of the New Testament gives no uncertain sound. -Interpreting the doctrine of our book, as Christians are bound to do, -by the light of Christ, we can be left in no doubt that to all forms -of impurity applies the one principle which is here applied to a -specific form: "He doeth it that would destroy his own soul." "His own -iniquities shall take the wicked, and he shall be holden with the -cords of his sin."[21] - -But with regard to the first of the two temptations, it may be urged -that in our settled and ordered society it is no longer felt. We are not -tempted to become highwaymen, nor even to embark on the career of a -professional thief. We are disposed to skim lightly over the warning, -under the impression that it does not in any way apply to us. But stop a -moment! Wisdom spoke in the first instance direct to the vice of her -day, but she gave to her precepts a more general colouring, which makes -it applicable to all time, when she said, "So are the ways of every one -that is greedy of gain; it taketh away the life of the owners -thereof."[22] The specific form of greediness described in this first -chapter may have become obsolete among decent and respectable people; -but that greed of gain which showed itself then in a particular form is -alive to-day. Dressed in a different garb, it presents temptations of a -slightly different order; but the spirit is the same, the issue, the -fatal issue, is the same. It is a melancholy fact that in the most -progressive and civilized communities the greed of gain, instead of -dying out, becomes aggravated, acquires a dominant influence, and sways -men as the master passion. The United States, a country so bountiful to -her children that a settled peace might be supposed to pervade the life -of men who can never be in fear of losing the necessaries, or even the -comforts, of life, are inflamed with a fierce and fiery passion. Society -is one perpetual turmoil; life is lived at the highest conceivable -pressure, because each individual is seeking to gain more and ever more. -In our own country, though society is less fluid, and ancient custom -checks the action of disturbing forces, the passion for gain becomes -every year a more exacting tyranny over the lives of the people. We are -engaged in a pitiless warfare, which we dignify by the name of -competition; the race is to the swift, and the battle to the strong. It -becomes almost a recognized principle that man is at liberty to prey -upon his fellow man. The Eternal Law of Wisdom declares that we should -treat others as we treat ourselves, and count the interests of others -dear as our own; it teaches us that we should show a tender -consideration for the weak, and be always ready, at whatever cost, to -succour the helpless. But competition says, "No; you must try rather to -beat the weak out of the field; you must leave no device untried to -reduce the strength of the strong, and to divert into your own hands the -grist which was going to your neighbour's mill." This conflict between -man and man is untempered by pity, because it is supposed to be -unavoidable as death itself. In a community so constituted, where -business has fallen into such ways, while the strong may hold their own -with a clean hand, the weaker are tempted to make up by cunning what -they lack in strength, and the weakest are ground as the nether -millstone. The pitilessness of the whole system is appalling, the more -so because it is accepted as necessary. - -The Bandit life has here emerged in a new form. "Come, let us lay wait -for blood," says the Sweater or the Fogger, "let us lurk privily for -the innocent without cause; let us swallow them up alive as Sheol, and -whole as those that go down into the pit."[23] The Bandit is an -outcast from society, and his hand is turned against the rich. The -Sweater is an outcast from society, and his hand is turned against -the poor. By "laying wait" he is able to demand, from weak men, women, -and children, the long hours of the day for unceasing toil, and the -bitter hours of the night for hunger and cold, until the gaunt -creatures, worn with weariness and despair, find a solace in -debauchery or an unhallowed rest in death. - -Now, though the temptation to become a sweater may not affect many or -any of us, I should like to ask, Are there not certain trades or -occupations, into which some of us are tempted to enter, perfectly -honeycombed with questionable practices? Under the pretext that it is -all "business," are not things done which can only be described as -preying upon the innocence or the stupidity of our neighbours? Sometimes -the promise is, "We shall find all precious substance, we shall fill our -houses with spoil."[24] Sometimes the simple object is to escape -starvation. But there is the miserable temptation to sacrifice probity -and honour, to stifle compassion and thought, in order to bring into our -own coffers the coveted wealth. And is there not, I ask, a similar -temptation lurking in a thousand haunts more or less respectable--a -temptation which may be described as the spirit of _gambling_? The -essence of all gambling, whether it be called speculative business or -gaming, in stock and share markets or in betting clubs and turf rings, -is simply the attempt to trade on the supposed ignorance or misfortune -of others, and to use superior knowledge or fortune for the purpose, not -of helping, but of robbing them. It may be said that we do it in -self-defence, and that others would do the same by us; yes, just as the -bandit says to the young man, "We do not want to injure the traveller -yonder; we want his purse. He will try to shoot you; you only shoot him -in self-defence." It is the subtlety of all gambling that constitutes -its great danger. It seems to turn on the principle that we may do what -we like with our own; it forgets that its object is to get hold of what -belongs to others, not by honest work or service rendered, but simply by -cunning and deception. - -It is, then, only too easy to recognize, in many varied shapes of -so-called business and of so-called pleasure, "the ways of those who -are greedy of gain." Wisdom has need to cry aloud in our streets, in -the chief place of concourse, in the city, in exchanges and marts. Her -warning to the young man must be explicit and solemn: "My son, if -sinners entice thee, consent thou not." The bandit life still has its -attractions, though its methods are changed; it plays upon the idle -imagination: it promises freedom from laborious and distasteful toil; -but it says nothing of the ways of death into which it leads. - -Now, in the third place, we come to the protest of Divine Wisdom -against these evil ways in which men are tempted to walk. They are, -she says, folly of the most egregious kind. There may be an apparent -success or a momentary gratification; "precious substance may be -amassed, and houses may be filled with spoil;" but the people who are -betrayed into these wicked courses "shall be cut off from the -land."[25] They "lay wait for their own blood;" greed "taketh away the -life of the owner thereof;"[26] and as for the strange woman, that -flattereth with her words, "none that go unto her return again."[27] - -It needs but a clear vision or a little wise reflection to see the -destructive tendency of Evil. It is the commonest fact of experience -that where "vice goes before, vengeance follows after." Why do men not -perceive it? There is a kind of fatuity which blinds the eyes. The -empty-headed bird sees the net spread out before its eyes;[28] many of -its fellows have already been caught; the warning seems obvious -enough, but it is all "in vain;" eager to get the bait--the dainty -morsel lying there, easily obtainable--the foolish creature -approaches, looks, argues that it is swifter and stronger than its -predecessors, who were but weaklings! it will wheel down, take the -food, and be gone long before the flaps of the net can spring -together. In the same way the empty-headed youth, warned by the -experience of elders and the tender entreaties of father and mother, -assured that these ways of unjust gain are ways of ruin, is yet rash -enough to enter the snare in order to secure the coveted morsel. And -what is the issue? Setting at nought all the counsel of Wisdom, he -would none of her reproof.[29] A momentary success led to wilder -infatuation, and convinced him that he was right, and Wisdom was -wrong; but his prosperity destroyed him. Soon in the shame of exposure -and the misery of remorse he discovers his mistake. Or, worse still, -no exposure comes; success continues to his dying day, and he leaves -his substance to his heirs; "he eats of the fruits of his own way, and -is filled with his own devices,"[30] but none the less he walks in -the ways of darkness--in paths that are crooked and perverse--and he -is consumed with inward misery. The soul within is hard, and dry, and -dead; it is insensible to all feelings except feelings of torture. It -is a life so dark and wretched, that when a sudden light is thrown -upon its hidden secrets men are filled with astonishment and dismay, -that such things could exist underneath that quiet surface. - -Finally, note these two characteristics of the Divine Wisdom: (1) she -is found in her fulness only by diligent seekers; and (2) rejected, -she turns into the most scornful and implacable foe. - -She is to be sought as silver or hidden treasure is sought. The search -must be inspired by that eagerness of desire and passion of resolve -with which avarice seeks for money. No faculty must be left -unemployed: the _ear_ is to be inclined to catch the first low sounds -of wisdom; the _heart_ is to be applied to understand what is heard; -the very _voice_ is to be lifted up in earnest inquiry. It is a -well-known fact that the fear of the Lord and the knowledge of God are -not fruits which grow on every wayside bush, to be plucked by every -idle passer-by, to be dropped carelessly and trodden underfoot. -Without seriousness and devotion, without protracted and unflagging -toil, the things of God are not to be attained. You must be up -betimes; you must be on your knees early; you must lay open the book -of Wisdom, pore over its pages, and diligently turn its leaves, -meditating on its sayings day and night. The kingdom of God and His -righteousness must be _sought_, yes, and sought first, sought -exclusively, as the one important object of desire. That easy -indifference, that lazy optimism--"it will all come right in the -end"--that habit of delay in deciding, that inclination to postpone -the eternal realities to vanishing shadows, will be your ruin. The -time may come when you will call, and there will be no answer, when -you will seek diligently, but shall not find. Then in the day of your -calamity, when your fear cometh, what a smile of scorn will seem to be -on Wisdom's placid brow, and around her eloquent lips! what derision -will seem to ring in the well-remembered counsels which you -rejected.[31] O tide in the affairs of men! O tide in the affairs of -God! We are called to stand by death-beds, to look into anguished eyes -which know that it is too late. The bandit of commercial life passes -into that penal servitude which only death will end; what agony breaks -out and hisses in his remorse! The wretched victim of lust passes from -the house of his sin down the path which inclines unto death; how -terrible is that visage which just retains smirched traces that purity -once was there! The voice rings down the doleful road, "If I had only -been wise, if I had given ear, wisdom might have entered even into my -heart, knowledge might have been pleasant even to my soul!" - -And wisdom still cries to _us_, "Turn you at my reproof: behold, I will -pour out my spirit unto you, I will make known my words unto you." - -FOOTNOTES: - -[10] Prov. ii. 10. - -[11] Prov. i. 32. - -[12] We may remind ourselves that, according to the most probable -conjecture, this introduction to Solomon's Proverbs (chaps, i.-ix.) -dates from the reign of Josiah (640-609 B.C.). - -[13] Isa. i. 15. - -[14] Isa. lix. 7. - -[15] Micah iii. 10. - -[16] Jer. ii. 34. - -[17] Jer. xxii. 17. - -[18] Prov. i. 14. Compare the proverb, xvi. 29, "A man of violence -enticeth his neighbour, and leadeth him in a way that is not good." - -[19] Prov. ix. 13-18. - -[20] Prov. v. 12-14. - -[21] Prov. vi. 32 and v. 22. - -[22] Prov. i. 19. - -[23] A dog-chain sold in London at one shilling and threepence was found -to have cost, for materials twopence, for labour three-farthings. -(Evidence before Lord Dunraven's Commission on the Sweating System). - -[24] See Prov. i. 13. - -[25] Prov. ii. 22. - -[26] Prov. i. 19. - -[27] Prov. ii. 19. - -[28] Prov. i. 17. - -[29] Prov. i. 25. - -[30] Prov. i. 31, 32. - -[31] Prov. i. 24-31. - - - - - III. - - _THE EARTHLY REWARDS OF WISDOM._ - - PROV. iii. 1-10. - - -The general teaching of these nine introductory chapters is that the -"ways of Wisdom are pleasantness, and all her paths are peace." We are -taught to look for the fruit of righteousness in long life and -prosperity, for the penalty of sin in premature destruction. "The -upright shall dwell in the land, and the perfect shall remain in it. -But the wicked shall be cut off from the land, and they that deal -treacherously shall be rooted out of it."[32] The foolish "shall eat -of the fruit of their own way, and be filled with their own devices. -For the backsliding of the simple shall slay them, and the prosperity -of fools shall destroy them. But whoso hearkeneth unto Wisdom shall -dwell securely, and shall be quiet without fear of evil."[33] "By -Wisdom thy days shall be multiplied, and the years of thy life shall -be increased. If thou art wise, thou art wise for thyself; and if thou -scornest, thou alone shall bear it." The ways of Folly have this -legend written over the entrance-gate: "The dead are there; her guests -are in the depths of Sheol."[34] - -This teaching is summarized in the passage before us. "My son, forget -not my law; but let thine heart keep my commandments: for length of -days, and years of life, and peace, shall they add to thee. Let not -mercy and truth," those primary requirements of wisdom, "forsake thee: -bind them about thy neck; write them upon the table of thy heart;" -_i.e._ let them be an ornament which strikes the eye of the beholder, -but also an inward law which regulates the secret thought. "So shalt -thou find favour and good understanding in the sight of God and man;" -that is to say, the charm of thy character will conciliate the love of -thy fellow creatures and of thy God, while they recognize, and He -approves, the spiritual state from which these graces grow. "Trust in -the Lord with all thine heart, and lean not upon thine own -understanding:[35] in all thy ways acknowledge Him, and He shall -direct thy paths. Be not wise in thine own eyes; fear the Lord, and -depart from evil: it shall be health to thy navel, and marrow to thy -bones. Honour the Lord with thy substance, and with the first-fruits -of all thy increase: so shall thy barns be filled with plenty, and thy -vats shall overflow with new wine."[36] - -The rewards of wisdom, then, are health and long life, the good-will -of God and man, prosperity, and abundant earthly possessions. As our -Lord would put it, they who leave house, or wife, or brethren, or -parents, or children, for the kingdom of God's sake, shall receive -manifold more in this time, even of the things which they surrender, -in addition to the everlasting life in the time to come.[37] - -This is a side of truth which we frequently allow to drop out of -sight, in order to emphasize another side which is considered more -important. We are accustomed to dwell on the promised joys of the -future world as if godliness had no promise of the life which now is, -and in so doing we take all life and colour from those expected -blessings. The true view seems to be, The way of wisdom, the path of -the upright, is so full of joy, so crowned with peace; the life of the -children of the kingdom is so wisely and bountifully provided for; the -inevitable pains and troubles which fall to their share are so -transformed; that from this present good we can infer a future better, -gathering hints and promises of what we shall be from the realized -felicity of what we are. - -If we try to estimate the temporal blessings of wisdom we do not -thereby deny the larger and more lasting blessings which are to come; -while if we ignore these present joyful results we deprive ourselves -of the surest evidence for the things which, though hoped for, are not -yet seen. - -We may, then, with much advantage try to estimate some of the -immediate and apprehensible benefits of the life which is lived -according to the dictates of heavenly wisdom. - -(1) First of all, the right life is a wholesome life--yes, physically -healthy. Obedience to the eternal moral laws brings "health to the -navel," and that peculiar brightness which is like the freshness of -dew.[38] The body is a sacred trust, a temple of the Holy Ghost; to -use it ill is to violate the trust and to defile the temple. The -temperance of habit and orderliness of life which Wisdom requires of -her children are the first conditions of vitality. They who seek -health as the first consideration become valetudinarians and find -neither health nor happiness; but they who diligently follow the law -of God and the impulse of His Spirit find that health has come to -them, as it were, by a side wind. The peace of mind, the cheerfulness -of temper, the transfer of all anxiety from the human spirit to the -strong Spirit of God, are very favourable to longevity. Insurance -societies have made this discovery, and actuaries will tell you that -in a very literal way the children of God possess the earth, while the -wicked are cut off. - -Yet no one thinks of measuring life only by days and years. To live long -with the constant feeling that life is not worth living, or to live long -with the constant apprehension of death, must be counted as a small and -empty life. Now, it is the chief blessedness in the lot of the children -of light that each day is a full, rich day, unmarred by recollections, -unshadowed by apprehensions. Each day is distinctly worth living; it has -its own exquisite lessons of cloud or sunshine, its own beautiful -revelations of love, and pity, and hope. Time does not hang heavily on -the hands, nor yet is its hurried flight a cause of vain regret; for it -has accomplished that for which it was sent, and by staying longer could -not accomplish more. And if, after all, God has appointed but a few -years for His child's earthly life, that is not to be regretted; the -only ground for sorrow would be to live longer than His wise love had -decreed. "If God thy death desires," as St. Genest says to Adrien in -Rotrou's tragedy, "life has been long enow."[39] - -The life in God is undoubtedly a healthy life, nor is it the less -healthy because the outward man has to decay, and mortality has to be -swallowed up of life. From the standpoint of the Proverbs this wider -application of the truth was not as yet visible. The problem which -emerges in the book of Job was not yet solved. But already, as I think -we shall see, it was understood that the actual and tangible rewards -of righteousness were of incomparable price, and made the prosperity -of the wicked look poor and delusive. - -(2) But there is a second result of the right life which ordinary -observation and common sense may estimate. Wisdom is very uncompromising -in her requirement of fair dealing between man and man. She cannot away -with those commercial practices which can only be described as devising -"evil against thy neighbour," who "dwelleth securely by thee."[40] Her -main economic principle is this, that all legitimate trade is the mutual -advantage of buyer and seller; where the seller is seeking to dupe the -buyer, and the buyer is seeking to rob the seller, trade ceases, and the -transaction is the mere inworking of the devil. Wisdom is quite aware -that by these ways of the devil wealth may be accumulated; she is not -blind to the fact that the overreaching spirit of greed has its rich and -splendid reward; but she maintains none the less that "the curse of the -Lord is in the house of the wicked; but He blesseth the habitation of -the righteous."[41] - -It is a very impressive experience to enter the house of a great -magnate whose wealth has been obtained by questionable means. The -rooms are beautiful; works by the great masters shed their radiance of -eternal truth from the walls; the library gleams with the well-bound -books of moralists and religious teachers. The sons and daughters of -the house are fair and elegant; the smile of prosperity is in every -curtained and carpeted room, and seems to beam out of every -illuminated window; and yet the sensitive spirit cannot be rid of the -idea that "the curse of the Lord is in the house." - -On the other hand, the honourable man whose paths have been directed -by the Lord, no matter whether he be wealthy or merely in receipt, as -the result of a life's labour, of his "daily bread," has a blessing in -his house. Men trust him and honour him.[42] His wealth flows as a -fertilizing stream, or if it run dry, his friends, who love him for -himself, make him feel that it was a good thing to lose it in order to -find them. In proportion as the fierce struggle of competition has -made the path of fair dealing more difficult, they who walk in it are -the more honoured and loved. Nowhere does Wisdom smile more graciously -or open her hand to bless more abundantly, than in the later years of -a life which has in its earlier days been exposed, and has offered a -successful resistance, to the strong temptations of unrighteous gain. - -(3) Further, Wisdom commands not only justice, but generosity. She -requires her children to yield the first-fruits of all their -possessions to the Lord, and to look tenderly upon His poor. -"Withhold not good from them to whom it is due, when it is in the -power of thine hand to do it. Say not unto thy neighbour, Go, and come -again, and to-morrow I will give; when thou hast it by thee."[43] And -the teaching of experience is that those who act upon this precept -purchase to themselves a good possession. The main value of the Mammon -of unrighteousness is, as our Lord says, to make to ourselves friends -with it, friends who shall receive us into the everlasting -habitations. The money we spend upon our own pleasures, and to promote -our own interests, is spent and gone; but the money given with an open -hand to those poor children of God, to whom it is strictly due, is not -spent at all, but laid up in the most secure of banks. There is no -source of joy in this present world to be compared with the loving -gratitude of the poor whom you have lovingly helped. Strangely enough, -men will spend much to obtain a title which carries no honour with it, -forgetting that the same money given to the needy and the suffering -purchases the true honour, which gives the noblest title. For we are -none of us so stupid as to think that the empty admiration of the -crowd is so rich in blessing as the heartfelt love of the few. - -But in enumerating these external results of right living we have only -touched incidentally upon the deeper truths which lie at the root of -it. It is time to look at these. - -God is necessarily so much to men, men are necessarily so completely -bereft without Him, that clear vision and strong action are utterly -impossible apart from a humble dependence upon Him. The beginning of -all wisdom is, as we have seen, in the recognition of God, in personal -submission to Him, in diligent obedience to all His directions. This -appears, before we reflect, to be a mere truism; when we have -reflected, it proves to be a great revelation. We do not at first see -what is meant by trusting in the Lord with all our heart; we confuse -it with that tepid, conventional relation to God which too frequently -passes current for faith. We do not readily apprehend what is implied -in acknowledging God in all our ways; we suppose that it only means a -general professing and calling ourselves Christians. Consequently, -many of us who believe that we trust in the Lord, yet lean habitually -and confidently upon our own understanding, and are even proud of -doing so; we are wise in our own eyes long after our folly has become -apparent to every one else; we resent with a vehemence of righteous -indignation any imputation upon the soundness of our judgment. The -very tone of mock humility in which we say, "I may be wrong, but----" -shows that we are putting a case which seems to us practically -impossible. Consequently, while we think that we are acknowledging God -in all our ways, He does not direct our paths; indeed, we never gave -Him an opportunity. From first to last we directed them ourselves. Let -us frankly acknowledge that we do not really believe in God's detailed -concern with the affairs of the individual life; that we do not, -therefore, commit our way with an absolute surrender into His hand; -that we do not think of submitting to His disposal the choice of our -profession, the choice of our partner in life, the choice of our place -of residence, the choice of our style of living, the choice of our -field of public service, the choice of our scale of giving. Let us -confess that we settled all these things in implicit and unquestioning -reliance upon our own understanding. - -I speak only in wide and fully admitted generalities. If Christians as a -whole had really submitted their lives in every detail to God, do you -suppose that there would be something like fifty thousand Christian -ministers and ten times that number of Christian workers at home, while -scarcely a twentieth of that number have gone out from us to labour -abroad? If Christians had really submitted their lives to God, would -there have been these innumerable wretched marriages--man and wife -joined together by no spiritual tie, but by the caprice of fancy or the -exigencies of social caste? If Christians had really asked God to guide -them, meaning what they said, would all the rich be found in districts -together, while all the poor are left to perish in other districts -apart? If Christians had really accepted God's direction, would they be -living in princely luxury while the heathen world is crying for the -bread of life? would they be spending their strength on personal aims -while the guidance of social and political affairs is left in the hands -of the self-interested? would they be giving such a fragment of their -wealth to the direct service of the Kingdom of God? - -We may answer very confidently that the life actually being lived by -the majority of Christian people is not the result of God directing -their paths, but simply comes from leaning on their own understanding. -And what a sorrowful result! - -But in face of this apostasy of life and practice, we can still joyfully -point to the fact that they who do entirely renounce their own judgment, -who are small in their own eyes, and who, with their whole heart -trusting Him, acknowledge Him in all their ways, find their lives -running over with blessing, and become the means of incalculable good to -the world and to themselves. It would not be easy to make plain or even -credible, to those who have never trusted in God, how this guidance and -direction are given. Not by miraculous signs or visible interpositions, -not by voices speaking from heaven, nor even by messages from human -lips, but by ways no less distinct and infinitely more authoritative, -God guides men with His eye upon them, tells them, "This is the way; -walk ye in it," and whispers to them quite intelligibly when they turn -to the right hand or the left. With a noble universality of language, -this text says nothing of Urim or Thummim, of oracle or seer, of prophet -or book: "He shall direct thy paths."[44] That is enough; the method is -left open to the wisdom and love of Him who directs. There is something -even misleading in saying much about the methods; to set limits to God's -revelations, as Gideon did, is unworthy of the faith which has become -aware of God as the actual and living Reality, compared with whom all -other realities are but shadows. Our Lord did not follow the guidance of -His Father by a mechanical method of signs, but by a more intimate and -immediate perception of His will. When Jesus promised us the Spirit as -an indwelling and abiding presence He clearly intimated that the -Christian life should be maintained by the direct action of God upon the -several faculties of the mind, stimulating the memory, quickening the -perception of truth, as well as working on the conscience and opening -the channels of prayer. When we wait for signs we show a defect of -faith. True trust in our Heavenly Father rests in the absolute assurance -that He will make the path plain, and leave us in no uncertainty about -His will. To doubt that He speaks inwardly and controls us, even when we -are unconscious of His control, is to doubt Him altogether. - -When a few years have been passed in humble dependence on God, it is -then possible to look back and see with astonishing clearness how real -and decisive the leadings of the Spirit have been. There were moments -when two alternatives were present, and we were tempted to decide on -the strength of our own understanding; but thanks be to His name, we -committed it to Him. We stepped forward then in the darkness; we -deserted the way which seemed most attractive, and entered the narrow -path which was shrouded in mist. We knew He was leading us, but we -could not see. Now we see, and we cannot speak our praise. Our life, -we find, is all a plan of God, and He conceals it from us, as if on -purpose to evoke our trust, and to secure that close and personal -communion which the uncertainty renders necessary. - -Are you suspicious of the Inward Light, as it is called? Does it seem -to open up endless possibilities of self-delusion? Are you disgusted -with those who follow their own wilful way, and seek a sanction for it -by calling it the leading of God? You will find that the error has -arisen from not trusting the Lord "with the whole heart," or from not -acknowledging Him "in all ways." The eye has not been single, and the -darkness therefore has been, as our Lord declares that it would be, -dense.[45] The remedy is not to be found in leaning more on our own -understanding, but rather in leaning less. Wisdom calls for a certain -absoluteness in all our relations to God, a fearless, unreserved, and -constantly renewed submission of heart to Him. Wisdom teaches that in -His will is our peace, and that His will is learnt by practical -surrender to His ways and commandments. - -Now, is it not obvious that while the external results of wisdom are -great and marked, this inward result, which is the spring of them all, -is more blessed than any? The laws which govern the universe are the -laws of God. The Stoic philosophy demanded a life according to Nature. -That is not enough, for by Nature is meant God's will for the -inanimate or non-moral creation. Where there is freedom of the will, -existence must not be "according to Nature," but according to God; -that is to say, life must be lived in obedience to God's laws for -human life. The inorganic world moves in ordered response to God's -will. We, as men, have to choose; we have to discover; we have to -interpret. Woe to us if we choose amiss, for then we are undone. Woe -to us if we do not understand, but in a brutish way follow the -ordinances of death instead of the way of life! - -Now, the supreme bliss of the heavenly wisdom is that it leads us into -this detailed obedience to the law which is our life; it sets us under -the immediate and unbroken control of God. Well may it be said, "Happy -is the man that findeth wisdom, and the man that getteth understanding. -For the merchandise of it is better than the merchandise of silver, and -the gain thereof than fine gold. She is more precious than rubies."[46] -And yet rubies are very precious. I learn that the valley in Burmah -where the most perfect rubies in the world are found is situated four -thousand five hundred feet above the sea level, in a range of -mountainous spurs about eighty miles due north of Mandalay; but owing to -the difficult nature of the intervening ground, the valley can only be -reached by a circuitous journey of some two hundred miles, which winds -through malarious jungles and over arduous mountain passes. An eminent -jewellers' firm is about to explore the Valley of Rubies, though it is -quite uncertain whether the stones may not be exhausted. Wisdom is "more -precious than _rubies_, and none of the things thou canst desire are to -be compared unto her." - -To know the secret of the Lord, to walk in this world not guideless, -but led by the Lord of life, to approach death itself not fearful, but -in the hands of that Infinite Love for whom death does not exist, -surely this is worth more than the gold and precious stones which -belong only to the earth and are earthy. This wisdom is laden with -riches which cannot be computed in earthly treasures; "she is a tree -of life to them that lay hold upon her: and happy is every one that -retaineth her."[47] The creation itself, in its vast and infinite -perfections, with all its aeonian changes, and all the mysterious -ministries which order its details and maintain its activities, comes -from that same wisdom which controls the right human life. The man, -therefore, who is led in the ways of wisdom, trusting wholly to God, -is in harmony with that great universe of which he forms an -intelligent part: he may lie down without being afraid; he may walk -securely without stumbling; no sudden fear can assail him; all the -creatures of God are his sisters and his brothers; even Sister Death, -as St. Francis used to say, is a familiar and a friend to him. - -We have been dwelling upon the outward results of Heavenly Wisdom--the -health, the prosperity, the friends, the favour with God and man which -come to those who possess her. We have been led to seek out the secret -of her peace in the humble surrender of the will to its rightful Lord. -But there is a caution needed, a truth which has already occurred to the -author of this chapter. It is evident that while Wisdom brings in her -hand riches and honour,[48] health to the navel, and marrow to the -bones,[49] it will not be enough to judge only by appearances. As we -have pondered upon the law of Wisdom, we have become aware that there -may be an apparent health and prosperity, a bevy of friends, and a -loud-sounding fame which are the gift not of Wisdom, but of some other -power. It will not do, therefore, to set these outward things before our -eyes as the object of desire; it will not do to envy the possessors of -them.[50] "The secret of the Lord is with the upright," and it may often -be that they to whom His secret has become open will choose the frowns -of adversity rather than the smile of prosperity, will choose poverty -rather than wealth, will welcome solitude and contumely down in the -Valley of Humiliation. For it is an open secret, in the sweet light of -wisdom it becomes a self-evident truth, that "whom the Lord loveth He -reproveth; even as a father the son in whom he delighteth."[51] - -There is, then, a certain paradox in the life of wisdom which no -ingenuity can avoid. Her ways are ways of pleasantness, but we may not -seek them because they are pleasant, for other ways are pleasant too, or -seem to be so for a while. All her paths are peace, but we do not enter -them to gain peace, for the peace comes often under the stress of a -great conflict or in the endurance of a heavy chastening. A thousand -temporal blessings accompany the entrance into the narrow way, but so -far from seeking them, it is well-nigh impossible to start on the way -unless we lose sight and care of them altogether. The Divine Wisdom -gives us these blessings when we no longer set our hearts on them, -because while we set our hearts on them they are dangerous to us. -Putting the truth in the clearest light which has been given to us, the -light of our Lord Jesus Christ, we are called upon to give up everything -in order to seek first the Kingdom of Heaven, and when we are absorbed -in that as our true object of search everything is given back to us a -hundredfold; we are called upon to take up our cross and follow Him, and -when we do so He bears the cross for us; we are called upon to take His -yoke upon us and to learn of Him, and immediately we take it--not -before--we find that it is easy. The wise, loving only wisdom, find that -they have inherited glory; the fools, seeking only promotion, find that -they have achieved nothing but shame.[52] - -FOOTNOTES: - -[32] Prov. ii. 21, 22. - -[33] Prov. i. 31-33. - -[34] Prov. ix. 12, 18. - -[35] _Cf._ xxviii. 26, "He that trusteth in his own heart is a fool: -but whoso walketh wisely, he shall be delivered." - -[36] Prov. iii. 1-10. - -[37] Luke xviii. 29, 30. - -[38] The Hebrew word [Hebrew: shikkui] in iii. 8_b_ is the same as -that which is translated "my drink" in Hosea ii. 6. The LXX. render it -"marrow," but it means the moisture which in a natural and healthy -state keeps the bones supple, as opposed to the dryness which is -produced by senility or disease. - -[39] _Si ton Dieu veut ta mort, c'est deja trop vecu._ - -[40] Prov. iii. 29. - -[41] Prov. iii. 33. - -[42] _Cf._ xii. 8, "A man shall be commended according to his wisdom: -but he that is of a perverse heart, shall be despised." - -[43] Prov. iii. 27, 28. - -[44] Prov. iii. 6. - -[45] Matt. vi. 22. - -[46] Prov. iii. 13-15. - -[47] Prov. iii. 18. - -[48] Prov. iii. 16. - -[49] Prov. iii. 8. - -[50] Prov. iii. 31. - -[51] Prov. iii. 12. - -[52] Prov. iii. 35. - - - - - IV. - - _EDUCATION: THE CHILD'S THOUGHT OF THE PARENT._[53] - - "Wisdom doth live with children round her knees." - WORDSWORTH. - - "He taught me, and said unto me," etc.--PROV. iv. 4. - - -This chapter begins with a charming little piece of autobiography. -Unhappily the writer is unknown. That it was not Solomon is plain from -the fact that an only son is speaking, and we know from 1 Chron. iii. -5 that Solomon was not an only son of his mother.[54] But the naivete -and beauty of the confession are the same, whoever was the speaker. -The grateful memories of a father's teaching and of a mother's -tenderness give point and force to the exhortations. "Do I urge upon -you, young people, the claims of Wisdom?" the author seems to say. -"Well I speak from experience. My parents taught me her wholesome and -pleasant ways. Though I was an only son, they did not by a selfish -indulgence allow me to be spoiled. They made me bear the yoke in my -youth, and now I live to thank them for it." - -There is a great temptation to spoil an only child, a temptation -which few are able to resist. Parents can deny themselves everything -for their idol, except the pleasure of making the child a despot; they -can endure any pain for their despot, except the pain of resisting him -and instructing him. And accordingly they have sometimes to experience -the shame and anguish of their children's curses, like that -Carthaginian mother, of whom it is related that her son, a convicted -criminal, passing to execution, requested that he might whisper -something to her, and, coming near, bit off her ear, saying that it -was his revenge because she had brought him up so badly. Very -different are the feelings of our author; he owes much to his parents, -and is eager to acknowledge what he owes. God has no kinder gift to -give us than a hallowed home, the memory of lessons from the lips of -father and mother, the early impressions of virtue and wisdom, the -sacred streams which rise from that fountainhead, and that alone, and -run freshening and singing and broadening all through our lives.[55] - -With this happy example of good home influence before our eyes, we -will come to consider briefly two points which are suggested by it: -_first_, the importance of these early impressions; _second_, the main -features of the discipline presented in the chapter. - -I. Not without reason has a great cardinal of the Roman Church said that -if he may have the children up to the age of five, he will not mind in -whose hand they may be afterwards; for it is almost impossible to -exaggerate the permanent effects of those first tendencies impressed on -the soul before the intellect is developed, and while the soft, plastic -nature of the child is not yet determined in any particular direction. -Things which we learn we can more or less unlearn, but things which are -blended with the elements of our composition, made parts of us before we -are conscious of our own personality, defy the hand of time and the -power of conscious effort to eradicate them. - -John Paton, that noble missionary to the New Hebrides, has given us a -vivid picture of his early home. It was a plain lowland cottage, with -its "but and ben," and between the two a small chamber with a -diminutive window shedding diminutive light on the scene. To this room -the children saw the father retire oftentimes a day, and shut to the -door; they would occasionally hear the pathetic pleadings of the voice -that prayed, and they learnt to slip past the door on tiptoe. They got -to understand whence came that happy light upon their father's face; -they recognized it as a reflection from the Divine presence, in the -consciousness of which he lived. - -Let a child draw his first breath in a house which possesses a -sanctuary like that; let him come to know by his quick childish -perceptions that there is in his home a ladder set up from earth to -heaven, and that the angels of God go up and down on it; let him feel -the Divine atmosphere in his face, the air all suffused with heavenly -light, the sweetness and the calm which prevail in a place where a -constant communion is maintained,--and in after years he will be aware -of voices which call and hands which reach out to him from his -childhood, connecting him with heaven, and even the most convincing -negations of unbelief will be powerless to shake the faith which is -deep as the springs of his life. - -We learn to love, not because we are taught to love, but by some -contagious influence of example or by some indescribable attraction of -beauty. Our first love to Wisdom, or, to use our modern phrase, -Religion, is won from us by living with those that love her. She stole -in upon us and captured us without any overpowering arguments; she was -beautiful and we felt that those whom we loved were constantly taken and -held by her beauty. Just reflect upon this subtle and wonderful truth. -If my infancy is spent among those whose main thought is "to get" -riches, I acquire imperceptibly the love of money. I cannot rationally -explain my love; but it seems to me in after life a truism, that money -is the principal thing; I look with blank incredulity upon one who -questions this ingrained truth. But if in infancy I live with those -whose love is wholly centred upon Religion, who cherish her with -unaffected ardour and respond to her claims with kindling emotion, I may -in after life be seduced from her holy ways for awhile, but I am always -haunted by the feeling that I have left my first love, I am restless and -uneasy until I can win back that "old bride-look of earlier days." - -Yes, that old bride-look--for religion may be so presented to the -child's heart as to appear for ever the bride elect of the soul, from -whose queenly love promotion may be expected, whose sweet embraces -bring a dower of honour, whose beautiful fingers twine a chaplet of -grace for the head and set a crown of glory on the brow.[56] - -The affections are elicited, and often permanently fixed, before the -understanding has come into play. If the child's heart is surrendered to -God, and moulded by heavenly wisdom, the man will walk securely; a -certain trend will be given to all his thoughts; a certain instinctive -desire for righteousness will be engrafted in his nature; and an -instinctive aversion will lead him to decline the way of the wicked.[57] - -The first thing, then, is to give our children an atmosphere to grow -up in; to cultivate their affections, and set their hearts on the -things eternal; to make them associate the ideas of wealth and honour, -of beauty and glory, not with material possessions, but with the -treasures and rewards of Wisdom. - -II. But now comes the question, What is to be the definite teaching of -the child? for it is an unfailing mark of the parents who themselves -are holy that they are impelled to give clear and memorable -instruction to their children. And this is where the great and -constant difficulty emerges. If the hallowed example would suffice we -might count the task comparatively easy. But some day the -understanding will begin to assert itself; the desire to question, to -criticise, to prove, will awake. And then, unless the truths of the -heart have been applied to the conscience in such a way as to satisfy -the reason, there may come the desolate time in which, while the -habits of practical life remain pure, and the unconscious influence of -early training continues to be effective, the mind is shaken by doubt, -and the hope of the soul is shrouded in a murky cloud. - -Now the answer to this question may for the Christian be briefly -given, Bring your children to Christ, teach them to recognize in Him -their Saviour, and to accept Him as their present Lord and gracious -Friend. But this all-inclusive answer will not suffer by a little -expansion on the lines which are laid down in the chapter before us. -When Christ is made unto us Wisdom, the contents of Wisdom are not -altered, they are only brought within our reach and made effectual in -us. Bringing our children to Christ will not merely consist in -teaching them the doctrine of salvation, but it will include showing -them in detail what salvation is, and the method of its realization. - -The first object in the home life is to enable children to realize -what salvation is. It is easy to dilate on an external heaven and -hell, but it is not so easy to demonstrate that salvation is an inward -state, resulting from a spiritual change. - -It is very strange that Judaism should ever have sunk into a formal -religion of outward observance, when its own Wisdom was so explicit on -this point: "My son, attend to my words; incline thine ear unto my -sayings. Let them not depart from thine eyes; keep them _in the midst -of thine heart_. For they are life unto those that find them, and -health to all their flesh. _Keep thy heart_ with all diligence; for -out of it are the issues of life."[58] The Greek version, which was -very generally used in our Lord's time, had a beautiful variation of -this last clause: "In order that thy fountains may not fail thee, -guard them in the heart." It was after all but a new emphasis on the -old teaching of the book of Proverbs when Jesus taught the necessity -of heart purity, and when He showed that out of the heart come forth -evil thoughts, and all the things which defile a man.[59] Yet this -lesson of inwardness has always been the most difficult of all to -learn. Christianity itself has always been declining from it and -falling into the easier but futile ways of externalism; and even -Christian homes have usually failed in their influence on the young -chiefly because their religious observances have fallen into -formalism, and while the outward conduct has been regulated, the inner -springs of action have not been touched. - -All conduct is the outcome of hidden fountains. All words are the -expression of thoughts. The first thing and the main thing is that the -hidden fountains of thought and feeling be pure. The source of all our -trouble is the bitterness of heart, the envious feeling, the sudden -outbreak of corrupt desire. A merely outward salvation would be of no -avail; a change of place, a magic formula, a conventional pardon, could -not touch the root of the mischief. "I wish you would change my heart," -said the chief Sekomi to Livingstone, "Give me medicine to change it, -for it is proud, proud and angry, angry always." He would not hear of -the New Testament way of changing the heart; he wanted an outward, -mechanical way--and that way was not to be found. The child at first -thinks in the same way. Heaven is a place to go to, not a state to be -in. Hell is an outward punishment to fly from, not an inward condition -of the soul. The child has to learn that searching truth which Milton -tried to teach, when he described Satan in Paradise,-- - - "... within him hell - He brings, and round about him, nor from hell - One step, no more than from himself, can fly - By change of place. - - * * * * * - - "'Which way I fly is hell,' - -cries the miserable being, - - 'myself am hell; - And in the lowest deep, a lower deep, - Still threatening to devour me, opens wide, - To which the hell I suffer seems a heaven.'"[60] - -We are tempted in dealing with children to train them only in outward -habits, and to forget the inward sources which are always gathering -and forming; hence we often teach them to avoid the lie on the tongue, -to put away from them the froward mouth and perverse lips,[61] and yet -leave them with the lies in the soul, the deep inward unveracities -which are their ruin. We often succeed in bringing them up as -respectable and decorous members of society, and yet leave them a prey -to secret sins; they are tormented by covetousness which is idolatry, -by impurity, and by all kinds of envious and malignant passions. - -There is something even ghastly in the very virtues which are -sometimes displayed in a highly civilised society like ours. We -perceive what appear to be virtues, but we are haunted by an -uncomfortable misgiving that they are virtues only in appearance; -they seem to have no connection with the heart; they never seem to -bubble up from irrepressible fountains; they do not overflow. There is -charity, but it is the charity only of the subscription list; there is -pity, but it is the pity only of conventional humanitarianism; there -is the cold correctness of conduct, or the formal accuracy of speech, -but the purity seems to be prudery because it is only a concession to -the conventional sentiments of the hour, and the truthfulness seems to -be a lie because its very exactness seems to come, not from springs of -truth, but only from an artificial habit. - -We are frequently bound to notice a religion of a similar kind. It is -purely mimetic. It is explained on the same principle as the -assimilation of the colours of animals to the colours of their -environment. It is the unconscious and hypocritical instinct of -self-preservation in a presumably religious society, where not to seem -religious would involve a loss of caste. It may be regarded then as -the first essential lesson which is to be impressed on the mind of a -child,--the lesson coming next after the unconscious influences of -example, and before all dogmatic religious teaching,--that -righteousness is the condition of salvation, righteousness of the -heart; that the outward seeming goes for nothing at all, but that God -with a clear and quiet eye gazes down into the hidden depths, and -considers whether the fountains there are pure and perennial. - -The second thing to be explained and enforced is _singleness of -heart_, directness and consistency of aim; by which alone the inward -life can be shaped to virtuous ends: "Let thine eyes look right on, -and let thine eyelids look straight before thee. Make level the path -of thy feet, and let all thy ways be established. Turn not to the -right hand nor to the left."[62] As our Lord puts it, If thine eye be -single, thy whole body shall be full of light. This precept has -frequently been given in the interests of worldly wisdom. The boy is -told that if he means to get on he must concentrate his thoughts and -refuse to let any of the seductions around him divert his attention. -Singleness of eye may be the most ruinous of evils--if a man has only -a single eye to his own advantage, and pursues nothing but his own -pleasure. The precept is given here however in the interests of -heavenly wisdom, and there is much to be said for the view that only -the truly religious mind can be quite single-eyed. Selfishness, though -it seems to be an undivided aim, is really a manifold of tumultuous -and conflicting passions. He only, strictly speaking, has one desire, -whose one desire is God. The way of wisdom is after all the only way -which has no bifurcations. The man who has a single eye to his own -interest may find before long that he has missed the way: he pushes -eagerly on, but he flounders ever deeper in the mire; for though he -did not turn to the right hand nor to the left, he never all the time -removed his foot from evil.[63] - -The right life then is a steady progress undiverted by the alluring -sights and sounds which appeal to the senses.[64] "Look not round -about thee," says Ecclesiasticus,[65] "in the streets of the city, -neither wander thou in the solitary places thereof." We are to learn -that the way goes through Vanity Fair, but admits of no divergences -into its tempting booths or down its alluring alleys; the lust of the -eye, the lust of the flesh, the vainglory of life, are not to distract -the mind which has but one purpose in view. The path is to be kept -level;[66] as we should say, an even tenor is to be preserved; we are -to follow the plain unexciting path of duty, the beaten track of sober -rightness. For while it is the mark of all unhallowed ways that they -plunge up and down from despondency to wild elation, from giddy -raptures to heartstricken depression, it is the sure sign of God's -hand in our life when the paths are made level.[67] Ah those tempting -ways, on which shine the false lights of imagined duty, of refined -selfishness, or of gilded sensuality. Surely it is the result of -Wisdom, the gift of God's grace, to keep the eyes "looking right on." - -But it is time to sum up. Here is a great contrast between those whose -early training has been vicious or neglected, and those who have been -"taught in the way of wisdom, led in paths of uprightness." It is a -contrast which should constantly be present to the eyes of parents -with a warning and an encouragement. The unfortunate child whose -infancy was passed in the midst of baleful example, whose heart -received no instruction from parents' lips, grows up like one -stumbling in the dark, and the darkness deepens as he advances; -observers cannot tell--he himself cannot tell--what it is at which he -stumbles.[68] There is the old ingrained vice which comes out again -and again after every attempted reformation; there is the old -shuffling habit; there is the old unhallowed set of the thoughts and -the tastes; there is the old incurable pharisaism, with its tendency -to shift all blame on to other people's shoulders. It is all like the -damp in the walls of an ill-built house. In dry weather there are only -the stains, but those stains are the prophecy of what will be again -when the wet weather returns. The corrupt ways have become a second -nature; they are as sleep and food to the wretched creature; to -abstain from iniquity creates the restlessness of insomnia; if he has -not been spreading an influence of evil and leading others astray, he -feels as if he had been deprived of his daily food, and he is consumed -with a fiery thirst.[69] Even when such an one is genuinely born -again, the old hideous habits will appear like seams in the character; -and temptations will send the flush along the tell-tale scars. - -On the other hand, the life which starts from the sweet examples of a -hallowed home, and all its timely chastisements and discipline, presents -a most entrancing history. At first there is much which is difficult to -bear, much against which the flesh revolts. The influences of purity are -cold like the early dawn, and the young child's spirit shrinks and -shivers; but with every step along the levelled road the light broadens -and the air becomes warmer,--the dawn shines more and more unto the -perfect day.[70] As the character forms, as the habits become fixed, as -the power of resistance increases, a settled strength and a lasting -peace gladden the life. The rays of heavenly wisdom not only shine on -the face, but suffuse the very texture of the being, so that the whole -body is full of light. Eventually it begins to appear that truth and -purity, pity and charity, have become instinctive. Like a -well-disciplined army, they spring at once into the ranks, and are ready -for service even on a surprise. The graces of holy living come welling -up from those untainted inner springs, and, be the surroundings ever so -dry, the fountains fail not. The habit of single-eyed devotion to right -avails even where there is no time for reflection; more and more the -seductions of the senses lose their point of attack in this disciplined -spirit. There is a freedom in the gait, for holiness has ceased to be a -toilsome calculation,--the steps of the spiritual man are not -straitened. There is a swiftness in all action,--the feet are shod with -a joyous and confident preparation, for the fear of stumbling is -gone.[71] - -With daily growing gratitude and veneration does such an one look back -upon the early home of piety and tenderness. - -FOOTNOTES: - -[53] This subject, which occupies so large a part of the book, is -further treated in Lect. XXIII. - -[54] It is noteworthy that the LXX. in ver. 2 seek to maintain the -Solomonic authorship by deliberately altering the words. - -[55] _Cf._ the beautiful family picture of the linked and mutually -blessed generations in the proverb, "Children's children are the crown -of old men; and the glory of children are their fathers" (xvii. 6). - -[56] Prov. iv. 8, 9. - -[57] Prov. iv. 14. - -[58] Prov. iv. 20-23. - -[59] Matt. xv. 19. - -[60] _Paradise Lost_, iv. 20, etc., and 75. _Cf._ also ix. 120:-- - - "And the more I see - Pleasures about me, so much more I feel - Torment within me, as from hateful siege - Of contraries. All good to me becomes - Bane, and in heaven much worse would be my state." - -[61] Prov. iv. 24. - -[62] Prov. iv. 25-27. - -[63] Prov. iv. 27. - -[64] _Cf._ xvii. 24, "Wisdom is before the face of him that hath -understanding; but the eyes of a fool are in the ends of the earth." - -[65] Eccles. ix. 7. - -[66] Prov. iv. 26. - -[67] Prov. v. 21. - -[68] Prov. iv. 19. - -[69] Prov. iv. 16, 17. - -[70] Prov. iv. 18, margin. - -[71] Prov. iv. 12. - - - - - V. - - _THE WAYS AND ISSUES OF SIN._ - - "His own iniquities shall take the wicked, - And he shall be holden with the cords of his sin. - He shall die for lack of instruction; - And in the greatness of his folly he shall go astray." - --PROV. v. 22, 23. - - -It is the task of Wisdom, or, as we should say, of the Christian -teacher,--and a most distasteful task it is,--to lay bare with an -unsparing hand (1) the fascinations of sin, and (2) the deadly -entanglements in which the sinner involves himself,--"there is a way -which seemeth right unto a man, but the end thereof are the ways of -death."[72] It would be pleasanter, no doubt, to avoid the subject, or -at least to be content with a general caution and a general -denunciation; one is tempted to take refuge in the opinion that to -mention evils of a certain kind with any particularity is likely to -suggest rather than to suppress, to aggravate rather than to lessen, -them. But Wisdom is not afraid of plain speaking; she sees that shame -is the first result of the Fall, and behind the modest veil of shame -the devil works bravely. There is a frankness and a fulness in the -delineations of this chapter and of chapter seven which modern taste -would condemn; but the motive cannot be mistaken. Holiness describes -the ways of sin in detail to create a horror and a hatred of them; she -describes exactly what is within the tempting doors,--all the glamour, -all the softness, all the luxury, all the unhallowed raptures,--and -shows distinctly how these chambers are on the incline of death, in -order that curiosity, the mother of prurience, may be stifled, and the -unwary may be content to remove his way far from the temptress, and to -come not nigh the door of her house.[73] - -But this, it may be said, is the plea urged by a certain school of -modern Realism in Art. Let us depict--such is the argument--in all its -hideous literalness the sinful life, and leave it to work its own -impressions, and to act as a warning to those who are entering on the -seductive but dangerous ways. From this principle--so it may be -said--has sprung the school of writers at whose head is M. Zola. Yes, -but to counteract vice by depicting it is so hazardous a venture that -none can do it successfully who is not fortified in virtue himself, -and constantly led, directed, and restrained by the Holy Spirit of -God. Just in this point lies the great difference between the realism -of the Bible and the realism of the French novel. In the first the -didactic purpose is at once declared, and the writer moves with swift -precision through the fascinating scene, to lift the curtain and show -death beyond; in the last the motive is left doubtful, and the writer -moves slowly, observantly, even gloatingly, through the abomination -and the filth, without any clear conception of the Divine Eye which -watches, or of the Divine Voice which condemns.[74] - -There is a corresponding difference in the effects of the two. Few men -could study these chapters in the book of Proverbs without -experiencing a healthy revolt against the iniquity which is unveiled; -while few men can read the works of modern realism without contracting -a certain contamination, without a dimming of the moral sense and a -weakening of the purer impulses. - -We need not then complain that the powers of imaginative description -are summoned to heighten the picture of the temptation, because the -same powers are used with constraining effect to paint the results of -yielding to it. We need not regret that the Temptress, Mistress Folly, -as she is called, is allowed to utter all her blandishments in full, -to weave her spells before our eyes, because the voice of Wisdom is in -this way made more impressive and convincing. Pulpit invectives -against sin often lose half their terrible cogency because we are too -prudish to describe the sins which we denounce. - -I. _The glamours of sin and the safeguard against them._--There is no -sin which affords so vivid an example of seductive attraction at the -beginning, and of hopeless misery at the end, as that of unlawful -love. The illustration which we generally prefer, that drawn from the -abuse of alcoholic drinks, occurs later on in the book, at xxiii. 31, -32; but it is not so effectual for the purpose, and we may be thankful -that the Divine Wisdom is not checked in its choice of matter by our -present-day notions of propriety. - -There are two elements in the temptation: there is the smooth and -flattering speech, the outpouring of compliment and pretended -affection expressed in vii. 15, the subtle and enflaming suggestion -that "stolen waters are sweet;"[75] and there is the beauty of form -enhanced by artful painting of the eyelids,[76] and by all those -gratifications of the senses which melt the manhood and undermine the -resisting power of the victim.[77] In our own time we should have to -add still further elements of temptation,--sophistical arguments and -oracular utterances of a false science, which encourages men to do for -health what appetite bids them do for pleasure. - -After all, this is but a type of all temptations to sin. There are -weak points in every character; there are places in every life where -the descent is singularly easy. A siren voice waylays us with soft -words and insinuating arguments; gentle arms are thrown around us, and -dazzling visions occupy our eyes; our conscience seems to fade away in -a mist of excited feeling; there is a sort of twilight in which shapes -are uncertain, and the imagination works mightily with the obscure -presentations of the senses. We are taken unawares; the weak point -happens to be unguarded; the fatal bypath with its smooth descent is, -as it were, sprung upon us. - -Now the safeguard against the specific sin before us is presented in a -true and whole-hearted marriage.[78] And the safeguard against all sin -is equally to be found in the complete and constant preoccupation of -the soul with the Divine Love. The author is very far from indulging -in allegory,--his thoughts are occupied with a very definite and -concrete evil, and a very definite and concrete remedy; but -instinctively the Christian ear detects a wider application, and the -Christian heart turns to that strange and exigent demand made by its -Lord, to hate father and mother, and even all human ties, in order to -concentrate on Him an exclusive love and devotion. It is our method to -state a general truth and illustrate it with particular instances; it -is the method of a more primitive wisdom to dwell upon a particular -instance in such a way as to suggest a general truth. Catching, -therefore, involuntarily the deeper meanings of such a thought, we -notice that escape from the allurements of the strange woman is -secured by the inward concentration of a pure wedded love. In the -permitted paths of connubial intimacy and tenderness are to be found -raptures more sweet and abiding than those which are vainly promised -by the ways of sin. - - "Here Love his golden shafts employs, here lights - His constant lamp, and waves his purple wings, - Reigns here and revels; not in the bought smile - Of harlots, loveless, joyless, unendeared."[79] - -Forbidding to marry is a device of Satan; anything which tends to -degrade or to desecrate marriage bears on its face the mark of the -Tempter. It is at our peril that we invade the holy mystery, or brush -away from its precincts the radiant dews which reflect the light of -God. Nay, even the jest and the playful teasing which the subject -sometimes occasions are painfully inappropriate and even offensive. We -do ill to smile at the mutual absorption and tender endearments of the -young married people; we should do better to pray that their love -might grow daily more absorbing and more tender. I would say to brides -and bridegrooms: Magnify the meaning of this sacred union of yours; -try to understand its Divine symbolism. Labour diligently to keep its -mystical passion pure and ardent and strong. Remember that love needs -earnest, humble, self-suppressing cultivation, and its bloom is at -first easily worn off by negligence or laziness. Husbands, labour hard -to make your assiduous and loving care more manifest to your wives as -years go by. Wives, desire more to shine in the eyes of your husbands, -and to retain their passionate and chivalrous admiration, than you did -in the days of courtship. - -Where marriage is held honourable,--a sacrament of heavenly -significance,--where it begins in a disinterested love, grows in -educational discipline, and matures in a complete harmony, an absolute -fusion of the wedded souls, you have at once the best security against -many of the worst evils which desolate society, and the most exquisite -type of the brightest and loveliest spiritual state which is promised -to us in the world to come. - -Our sacred writings glorify marriage, finding in it more than any other -wisdom or religion has found. The Bible, depicting the seductions and -fascinations of sin, sets off against them the infinitely sweeter joys -and the infinitely more binding fascinations of this condition which was -created and appointed in the time of man's innocence, and is still the -readiest way of bringing back the Paradise which is lost. - -II. _The binding results of sin._--It is interesting to compare with the -teaching of this chapter the doctrine of Karma in that religion of -Buddha which was already winning its victorious way in the far East at -the time when these introductory chapters were written. The Buddha said -in effect to his disciple, "You are in slavery to a tyrant set up by -yourself. Your own deeds, words, and thoughts, in the former and present -states of being, are your own avengers through a countless series of -lives. If you have been a murderer, a thief, a liar, impure, a drunkard, -you must pay the penalty in your next birth, either in one of the hells, -or as an unclean animal, or as an evil spirit, or as a demon. You cannot -escape, and I am powerless to set you free. Not in the heavens," so says -the Dhammapada, "not in the midst of the sea, not if thou hidest thyself -in the clefts of the mountains, wilt thou find a place where thou canst -escape the force of thy own evil actions." - -"His own iniquities shall take the wicked, and he shall be holden with -the cords of his sin." This terrible truth is illustrated with -mournful emphasis in the sin of the flesh which has been occupying our -attention, a sin which can only be described as "taking fire into the -bosom or walking upon hot coals," with the inevitable result that the -clothes are burnt and the feet are scorched.[80] There are four -miseries comparable to four strong cords which bind the unhappy -transgressor. First of all, there is the shame. His honour is given to -others,[81] and his reproach shall not be wiped away.[82] The jealous -rage of the offended husband will accept no ransom, no expiation;[83] -with relentless cruelty the avenger will expose to ruin and death the -hapless fool who has transgressed against him. Secondly, there is the -loss of wealth. The ways of debauchery lead to absolute want, for the -debauchee, impelled by his tormenting passions, will part with all his -possessions in order to gratify his appetites,[84] until, unnerved and -'feckless,' incapable of any honest work, he is at his wits' end to -obtain even the necessaries of life.[85] For the third binding cord of -the transgression is the loss of health; the natural powers decay, the -flesh and the body are consumed with loathsome disease.[86] Yet this -is not the worst. Worse than all the rest is the bitter remorse, the -groaning and the despair at the end of the shortened life. "How have I -hated instruction, and my heart despised reproof!"[87] "Going down to -the chambers of death," wise too late, the victim of his own sins -remembers with unspeakable agony the voice of his teachers, the -efforts of those who wished to instruct him. - -There is an inevitableness about it all, for life is not lived at a -hazard; every path is clearly laid bare from its first step to its -last before the eyes of the Lord; the ups and downs which obscure the -way for us are all level to Him.[88] Not by chance, therefore, but by -the clearest interworking of cause and effect, these fetters of sin -grow upon the feet of the sinner, while the ruined soul mourns in the -latter days.[89] The reason why Wisdom cries aloud, so urgently, so -continually, is that she is uttering eternal truths, laws which hold -in the spiritual world as surely as gravitation holds in the natural -world; it is that she sees unhappy human beings going astray in the -greatness of their folly, dying because they are without the -instruction which she offers.[90] - -But now, to turn to the large truth which is illustrated here by a -particular instance, that our evil actions, forming evil habits, -working ill results on us and on others, are themselves the means of -our punishment. - - "The gods are just, and of our pleasant vices - Make instruments to plague us."[91] - -We do not rightly conceive God or Judgment or Hell until we recognize -that in spiritual and moral things there is a binding law, which is no -arbitrary decree of God, but the essential constitution of His -universe. _He_ does not punish, but sin punishes; _He_ does not make -hell, but sinners make it. As our Lord puts it, the terrible thing -about all sinning is that one may become involved in an eternal -sin.[92] It is by an inherent necessity that this results from a sin -against the Holy Spirit within us. - -We cannot too frequently, or too solemnly, dwell upon this startling -fact. It is a fact established, not by a doubtful text or two, nor by a -mere _ipse dixit_ of authority, but by the widest possible observation -of life, by a concurrent witness of all teachers and all true religions. -No planetary movement, no recurrence of the seasons, no chemical -transformation, no physiological growth, no axiom of mathematics, is -established on surer or more irrefutable grounds. Sin itself may even be -defined, from an induction of facts, as "the act of a human will which, -being contrary to the Divine Will, reacts with inevitable evil upon the -agent." Sin is a presumptuous attempt on the part of a human will to -disturb the irresistible order of the Divine Will, and can only draw -down upon itself those lightnings of the Divine power, which otherwise -would have flashed through the heavens beautiful and beneficent. - -Let us, then, try to impress upon our minds that, not in the one sin -of which we have been speaking only, but in all sins alike, certain -bands are being woven, certain cords twisted, certain chains forged, -which must one day take and hold the sinner with galling stringency. - -Every sin is preparing for us a band of shame to be wound about our -brows and tightened to the torture-point. There are many gross and -generally condemned actions which when they are exposed bring their -immediate penalty. To be discovered in dishonourable dealing, to have -our hidden enormities brought into the light of day, to forfeit by -feeble vices a fair and dignified position, will load a conscience -which is not quite callous with a burden of shame that makes life -quite intolerable. But there are many sins which do not entail this -scornful censure of our fellows, sins with which _they_ have a secret -sympathy, for which _they_ cherish an ill-disguised admiration,--the -more heroic sins of daring ambition, victorious selfishness, or proud -defiance of God. None the less these tolerated iniquities are weaving -the inevitable band of shame for the brow: we shall not always be -called on only to face our fellows, for we are by our creation the -sons of God, in whose image we are made, and eventually we must -confront the children of Light, must look straight up into the face of -God, with these sins--venial as they were thought--set in the light of -His countenance. Then will the guilty spirit burn with an -indescribable and unbearable shame,--"To hide my head! To bury my eyes -that they may not see the rays of the Eternal Light," will be its cry. -May we not say with truth that the shame which comes from the judgment -of our fellows is the most tolerable of the bands of shame? - -Again, every sin is preparing for us a loss of wealth, of the only -wealth which is really durable, the treasure in the heavens; every sin -is capable of "bringing a man to a piece of bread,"[93] filching from -him all the food on which the spirit lives. It is too common a sight -to see a young spendthrift who has run through his patrimony in a few -years, who must pass through the bankruptcy court, and who has -burdened his estate and his name with charges and reproaches from -which he can never again shake himself free. But that is only a -superficial illustration of a spiritual reality. Every sin is the -precursor of spiritual bankruptcy; it is setting one's hand to a bill -which, when it comes in, must break the wealthiest signatory. - -That little sin of yours, trivial as it seems,--the mere inadvertence, -the light-hearted carelessness, the petty spleen, the innocent -romancing, the gradual hardening of the heart,--is, if you would see -it, like scratching with a pen through and through a writing on a -parchment. What is this writing? What is this parchment? It is a -title-deed to an inheritance, the inheritance of the saints in light. -You are quietly erasing your name from it and blotching its fair -characters. When you come to the day of account, you will show your -claim, and it will be illegible. "What," you will say, "am I to lose -this great possession for this trifling scratch of the pen?" "Even -so," says the Inexorable; "it is precisely in this way that the -inheritance is lost; not, as a rule, by deliberate and reckless -destruction of the mighty treasure, but by the thoughtless triviality, -the indolent easifulness. See you, it is the work of your own hand. -_His own iniquities shall take the wicked._" - -Again, every sin is the gradual undermining of the health, not so much -the body's, as the soul's health. Those are, as it were, the slightest -sins by which "the flesh and the body are consumed." "Who hath wounds -without cause? Who hath redness of eyes?" Who is stricken and hurt and -beaten, bitten as if by an adder, stung as if by a serpent?[94] It is -the victim of drink, and every feature shows how he is holden by the -cords of his sin. But there is one who is drunk with the blood of his -fellow-men, and has thriven at the expense of the poor, who yet is -temperate, healthy, and strong. The disease of his soul does not come to -the light of day. None the less it is there. The sanity of soul which -alone can preserve the life in the Eternal World and in the presence of -God is fatally disturbed by every sin. A virus enters the spirit; germs -obtain a lodgment there. The days pass, the years pass. The respected -citizen, portly, rich, and courted, goes at last in a good old age from -the scene of his prosperity here,--surely to a fairer home above? - -Alas, the soul if it were to come into those fadeless mansions would -be found smitten with a leprosy. This is no superficial malady; -through and through the whole head is sick, the whole heart faint. -Strange that men never noticed it down there in the busy world. But -the fact is, _it is the air of heaven which brings out these -suppressed disorders_. And the diseased soul whispers, "Take me out of -this air, I beseech you, at all costs. I must have change of climate. -This atmosphere is intolerable to me. I can only be well out of -heaven." "Poor spirit," murmur the angels, "he says the truth; -certainly he could not live here." - -Finally, the worst chain forged in the furnace of sin is Remorse: for -no one can guarantee to the sinner an eternal insensibility; rather it -seems quite unavoidable that some day he must awake, and standing -shamed before the eyes of his Maker, stripped of all his possessions -and hopelessly diseased in soul, must recognize clearly what might -have been and now cannot be. Memory will be busy. "Ah! that cursed -memory!" he cries. It brings back all the gentle pleadings of his -mother in that pure home long ago; it brings back all his father's -counsels; it brings back the words which were spoken from the pulpit, -and all the conversations with godly friends. He remembers how he -wavered--"Shall it be the strait and hallowed road, or shall it be the -broad road of destruction?" He remembers all the pleas and -counterpleas, and how with open eyes he chose the way which, as he -saw, went down to death. And now? Now it is irrevocable. He said he -would take his luck, and he has taken it. He said God would not punish -a poor creature like him. God does not punish him. No, there is God -making level all his paths now as of old. This punishment is not -God's; it is his own. _His own iniquities have taken the wicked; he is -held with the cords of his sin._ - -Here then is the plain, stern truth,--a law, not of Nature only, but -of the Universe. As you look into a fact so solemn, so awful; as the -cadence of the chapter closes, do you not seem to perceive with a new -clearness how men needed One who could take away the sins of the -world, One who could break those cruel bonds which men have made for -themselves? - -FOOTNOTES: - -[72] Prov. xiv. 12. - -[73] Prov. v. 8. - -[74] The Laureate has touched with stern satire on this debased modern -Realism:-- - - "Author, atheist, essayist, novelist, realist, rhymester, - play your part, - Paint the mortal shame of Nature with the living hues of Art. - Rip your brothers' vices open, strip your own foul passions - bare, - Down with Reticence, down with Reverence--forward--naked--let - them stare! - Feed the budding rose of boyhood with the drainage of your - sewer, - Send the drain into the fountain lest the stream should - issue pure. - Set the maiden fancies wallowing in the troughs of Zolaism, - Forward, forward,--aye and backward, downward too into the - abysm!" - --_The new Locksley Hall._ - -[75] Prov. ix. 17. - -[76] Prov. vi. 25. - -[77] Prov. vii. 16, 17. - -[78] Prov. v. 15-19. - -[79] _Paradise Lost._ - -[80] Prov. vi. 27, 28. - -[81] Prov. v. 9. - -[82] Prov. vi. 33. - -[83] Prov. vi. 34, 35. - -[84] Prov. v. 10. - -[85] Prov. vi. 26. - -[86] Prov. v. 11. - -[87] Prov. v. 12-14. - -[88] Prov. v. 21. - -[89] It is, if we may say so, a maxim of modern science that "A sin -without punishment is as impossible, as complete a contradiction in -terms, as a cause without an effect" (W. R. Gregg). - -[90] Prov. v. 23. - -[91] _King Lear._ - -[92] Mark iii. 26. - -[93] Prov. vi. 26. - -[94] Prov. xxiii. 29, 32. - - - - - VI. - - _CERTAIN EXAMPLES OF THE BINDING CHARACTER - OF OUR OWN ACTIONS._ - - "The surety ... the sluggard ... and the worthless person."--PROV. - vi. 1, 6, 12. - - -From the solemn principle announced at the close of the last chapter -the teacher passes, almost unconscious of the thought which determines -his selection of subjects, to illustrate the truth by three -examples,--that of the Surety, that of the Sluggard, that of the -Worthless Man. And then, because the horrors of impurity are the most -striking and terrible instance of all, this subject, coming up again -at v. 20, like the dark ground tone of the picture, finally runs into -the long and detailed description of chap. vii. - -These three examples are full of interest, partly because of the light -they throw on the habits and moral sentiments of the time in which -this Introduction was written, but chiefly because of the permanent -teaching which is luminous in them all, and especially in the third. - -We may spend a few minutes upon the first. The young man finding his -neighbour in monetary difficulties, consents in an easy-going way to -become his surety; he enters into a solemn pledge with the creditor, -probably a Phoenician money-lender, that he will himself be responsible -if the debtor is not prepared to pay at the appointed time. He now -stands committed; he is like a roe that is caught by the hunter, or a -bird that is held by the fowler, in the hand of his neighbour. His peace -of mind, and his welfare, depend no longer upon himself, but upon the -character, the weakness, the caprice of another. This is a good -illustration of the way in which a thoughtless action may weave cruel -bands to bind the unwary. Looking at the matter from this point of view, -our book strongly and frequently denounces the practice of suretiship. -To become surety for another shows that you are void of understanding. -So foolish is the action that it is compared to the surrender of one's -own garments, and even to the loss of personal freedom. A proverb -declares: "He that is surety for a stranger shall smart for it, but he -that hateth suretiship is sure."[95] - -If then the young man has immeshed himself in obligations of this kind, -he is recommended to spare no pains, not to stand upon a false pride, -but to go with all urgency, with frank abasement, to the man for whom he -has pledged his credit, and at all costs to get released from the -obligation. "Be thou not," says Wisdom, "one of them that strike hands, -or of them that are sureties for debts: if thou hast not wherewith to -pay, why should he take away thy bed from under thee?"[96] - -We feel at once that there is another side to the question. There may -be cases in which a true brotherliness will require us to be surety -for our friend. "An honest man is surety for his neighbour, but he -that is impudent will forsake him," says Ecclesiasticus. And from -another point of view an injunction has to be given to one who has -persuaded his friend to stand as his surety,--"Forget not the -friendship of thy surety, for he hath given his life for thee. A -sinner will overthrow the good estate of his surety, and he that is of -an unthankful mind will leave him in danger that delivered him." But -confining ourselves to the standpoint of the text, we may well raise a -note of warning against the whole practice. As Ecclesiasticus himself -says, "Suretiship hath undone many of good estate, and shaken them as -a wave of the sea: mighty men hath it driven from their houses, so -that they wandered among strange nations. A wicked man transgressing -the commandments of the Lord shall fall into suretiship."[97] - -We may say perhaps that the truly moral course in these relations with -our fellows lies here: if we can afford to be a surety for our -neighbour, we can clearly afford to lend him the money ourselves. If we -cannot afford to lend it to him, then it is weak and foolish, and may -easily become wicked and criminal, to make our peace of mind dependent -on the action of a third person, while in all probability it is hurtful -to our friend himself, because by consenting to divide the risks with -the actual creditor we tend to lessen in the debtor's mind the full -realization of his indebtedness, and thus encourage him in shifty -courses and unnerve his manly sense of responsibility. The cases in -which it is wise as well as kind to become bail for another are so rare -that they may practically be ignored in this connection; and when these -rare occasions occur they may safely be left to the arbitrament of other -principles of conduct which in the present instance are out of view. -Here it is enough to emphasise what a miserable chain thoughtlessness in -the matter of suretiship may forge for the thoughtless. - -We may now pass to our second illustration, the poverty and ruin which -must eventually overtake _the Sluggard_. "I went by the field of the -slothful, and by the vineyard of the man void of understanding; and, -lo, it was all grown over with thorns. The face thereof was covered -with nettles, and the stone wall thereof was broken down. Then I -beheld, and considered well: I saw, and received instruction."[98] And -there is the lazy owner of this neglected farm murmuring, "Yet a -little sleep, a little slumber, a little folding of the hands to -sleep." There seem to be in every community a certain number of people -who can only be described as constitutionally incapable: as children -they are heavy and phlegmatic; at school they are always playing -truant, and exerting themselves, if at all, to escape the irksome -necessity of learning anything; when they enter into life for -themselves they have no notion of honest effort and steady -persistency, but directly their employment becomes distasteful they -quit it; and at length, when they end their days in the workhouse, or -in those shameful haunts of sin and vice to which sloth so easily -leads, they have the melancholy reflection to take with them to the -grave that they have proved themselves an encumbrance of the earth, -and can be welcomed in no conceivable world. Now the question must -force itself upon our attention, Might not these incapables be rescued -if they were taken young enough, and taught by wholesome discipline -and a wise education what will be the inevitable issue of their -lethargic tendencies? Might not the farm of the sluggard be impressed -on their very eyeballs as a perpetual and effective warning? - -Leaving this important question to social reformers, we may note how -beautifully this book employs the examples of insect life to teach and -stimulate human beings. "The ants are a people not strong. Yet they -provide their meat in summer.... The locusts have no king. Yet go they -forth all of them by bands."[99] "Go to the ant, thou sluggard; -consider her ways, and be wise: which having no chief, overseer,[100] -or ruler, provideth her meat in the summer, and gathereth her food in -the harvest."[101] By this little touch the book of Proverbs has -turned the magnificent fields of modern scientific observation, and -all the astonishing revelations of the microscope, into a school of -moral and spiritual discipline for human life. Thus the ants swarm in -the woods and the fields as if to rebuke the laziness and -thriftlessness of man. They work night and day; they store their -galleries with food; they capture and nourish aphides, which they use -as a kind of domestic cattle. The vast and symmetrical mounds, which -they rear as habitations and barns, are, relatively to the size of the -builders, three or four times larger than the pyramids. By what -mysterious instinct those long lines of labourers march and work in -unison; by what half-human impulses they form in serried hosts and -engage in deadly battles prolonged through several days; by what -ludicrous freaks they are led to imitate men, spending their lives in -pampered luxury, dependent upon slaves, until at last in their -helplessness they are mastered by their bondservants in revolt; by -what heavenly motive they are stirred to feed and nourish and nurse -one another in sickness and trouble,--we need not here enquire, for we -are only told to go to the ant in order to learn her ways of ceaseless -activity. But in this brief precept we seem to receive a hint of the -boundless instruction and warning to be derived from the humbler -inhabitants of this earth which man claims as his own. - -Let us pass to the _third_ illustration of the theme. The surety is the -victim of easygoing thoughtlessness, the sluggard is the victim of -laziness and incapacity; but now there appears on the scene the -thoroughly worthless character, the man of Belial, and after his -portrait is drawn in a few touches, his sudden and hopeless ruin is -announced in a way which is all the more striking because the connection -between the sin and its punishment is left to be guessed rather than -explained.[102] The description of this person is wonderfully graphic -and instructive, and we must dwell for a moment on the details. We see -him, not in repose, but busy going from place to place, and talking a -great deal. His lips are shaped continually to lie,--"he walketh with a -froward mouth." There is no straightforwardness about him; he is full of -hint, suggestion, innuendo; he gives you always the idea that he has an -accomplice in the background; he turns to you and winks in a knowing -way; he has a habit of shuffling with his feet, as if some evil spirit -forbade him to stand still; you constantly catch him gesticulating; he -points with his thumb over his shoulder, and nods significantly; he is -never better pleased than when he can give the impression of knowing a -great deal more than he cares to say. He delights to wrap himself in -mystery--to smile blandly and then relapse into a look of -inscrutability--to frown severely and then assume an air of gentle -innocence. He is in the habit of beckoning one into a corner, and making -a whispered communication as if he were your particular friend, as if he -had taken a fancy to you directly he saw you, and was therefore eager to -give you some information which nothing would induce him to divulge to -anyone else; if you are foolish enough to share his confidences, he -gives you very soon, when others are standing by, a cunning leer, as if -to intimate that you and he are old acquaintances, and are in the -secret, which the rest do not know.[103] - -The fact is that his heart is as deceitful as his lips; he cannot be -true on any terms. If some simple and open course occurred to his mind -he would shun it instinctively, because it is in devising evil that he -lives and moves and has his being. His friendliest approaches fill an -honest man with misgiving, his words of affection or admiration send a -cold shudder through one's frame. His face is a mask; when it looks -fair you suspect villainy; when it looks villainous, and then only, -you recognize that it is true. Wherever he goes he makes mischief, he -causes divisions; he is the Iago of every play in which he takes a -part, the Judas of every society of which he is a member. He manages -to sow suspicion in the mind of the least suspicious, and to cast a -slur on the character of the most innocent. When he has created -discord between friends he is delighted. If he sees them disposed to a -reconciliation, he comes forward as a mediator and takes care to -exasperate the differences, and to make the breach irreparable. Like -Edmund in _King Lear_, he has a genius for setting men at variance, -and for so arranging his plots that each party thinks he hears with -his own ears and sees with his own eyes the proof of the other's -perfidy. But, unlike Edmund, he does the mischief, not for any special -good to himself, but for the mere delight of being an agent of evil. - -It is this kind of man that is the pest of commerce. He introduces -dishonest practices into every business that he touches. He makes it a -principle that in selling you are to impose on the customer, avail -yourself of his ignorance or prejudice or weakness, and hide -everything which might incline him to draw back; while in buying you -are to use any fraud or panic or misrepresentation which might induce -the seller to lower the price.[104] When he has been in a business for -a little while the whole concern becomes tainted, there is a slime -over everything; the very atmosphere is fetid. - -It is this kind of man that is the bane of every social circle. In his -presence, all simplicity and innocence, all charity and forbearance -and compassion, seem to wither away. If you are true and -straightforward he manages to make you ridiculous; under his evil -spell you seem a simpleton. All genial laughter he turns into sardonic -smiles and sneers; all kindly expressions he transforms into empty -compliments which are not devoid of a hidden venom. He is often very -witty, but his wit clings like an eating acid to everything that is -good and pure; his tongue will lodge a germ of putrescence in -everything which it touches. - -It is this kind of man that is the leaven of hypocrisy and malice in -the Christian Church; he intrigues and cabals. He sets the people -against the minister and stirs up the minister to suspect his people. -He undertakes religious work, because it is in that capacity he can do -most mischief. He is never better pleased than when he can pose as the -champion of orthodoxy, because then he seems to be sheltered and -approved by the banner which he is defending. - -"_Therefore_ shall his calamity come suddenly."[105] It is because the -character is so incurably base, so saturated with lies and -insincerities, that there can be no gradations or temperings in his -punishment. One who is less evil may be proved and tested with slight -troubles, if possibly he may be stirred to amendment. But this utterly -worthless person is quite unaffected by the smaller trials, the -tentative disciplines of life. He cannot be chastised as a son; he can -only be broken as a vessel in which there is an intrinsic flaw; or as -a building, which has got the plague in its very mortar and plaster. - -We are told that in Sierra Leone the white ants will sometimes occupy a -house, and eat their way into all the woodwork, until every article in -the house is hollow, so that it will collapse into dust directly it is -touched. It is so with this deceitful character, so honeycombed, and -eaten through, that though for years it may maintain its plausible -appearance in the world, few people even suspecting the extent of the -inward decay, on a sudden the end will come; there will be one touch of -the finger of God, and the whole ill-compacted, worm-devoured thing will -crumble into matchwood: "He shall be broken, and that without remedy." - -But while we are thus watching this worthless soul overtaken with an -inevitable calamity, we are reminded that not only are our eyes upon -him, but the Lord also sees him. And to that calm and holy watcher of -the poor sinful creature there are six things which appear specially -hateful--seven which are an abomination of His soul.[106] Is there not -a kind of comfort in the thought that the Lord watches and knows the -whole story of that miserable life, not leaving it to us to condemn, -but taking upon Himself the whole responsibility? He knows whether -there is a reason in nature for these bad hearts; He knows too what -power outside of nature can change and redeem them. But at present we -want only to mark and consider these seven things which are abominable -to God--the seven prominent traits of the character which has just -been depicted. We seem to need some spiritual quickening, that we may -observe these hateful things not only with our own natural repugnance, -but with something of the holy hatred and the inward loathing which -they produce in the Divine mind. - -1. _Haughty eyes._ "There is a generation, Oh how lofty are their -eyes! And their eyelids are lifted up."[107] And to that generation -how many of us belong, and what secret admiration do we cherish for -it, even when we can honestly disclaim any blood relationship! That -haughty air of the great noble; that sense of intrinsic superiority; -that graciousness of manner which comes from a feeling that no -comparison can possibly be instituted between the great man and his -inferiors; that way of surveying the whole earth as if it were one's -private estate; or that supreme satisfaction with one's private estate -as if it were the whole earth! This lofty pride, when its teeth are -drawn so that it cannot materially hurt the rest of mankind, is a -subject of mirth to us; but to the Lord it is not, it is hateful and -abominable; it ranks with the gross vices and the worst sins; it is -the chief crime of Satan. - -2. _A lying tongue_, though it "is but for a moment."[108] It is the -sure sign of God's intense hatred against lies that they recoil on the -head of the liar, and are the harbingers of certain destruction. We -dislike lies because of their social inconvenience, and where some -social convenience is served by them we connive at them and approve. -But God hates the lying tongue, whatever apparent advantage comes from -it. If we lie for personal gain He hates it. If we lie from mere -weakness, He hates it. If we lie in the name of religion, and in the -fashion of the Jesuit, for the welfare of men and the salvation of -souls, He hates it none the less. The abomination does not consist in -the motive of the lie, but in the lie itself. - -3. _Hands that shed innocent blood._ So hateful are they to Him that -He could not let David His chosen servant build Him a house because -this charge could be laid against the great king. The soldier in the -battle-field hewing down the man who is innocent, and the man who in -carelessness or greed is wearing the poor, who are dependent on him, -down to death, and the man who in a passion rises up and murders his -fellow,--these are very hateful to the Lord. There at the beginning of -the world's history, in the blood of righteous Abel crying to the -Lord, and in the mark set on the guilty brow of Cain, the heart of God -was clearly and finally shown. He has not changed. He does not shed -innocent blood Himself; He cannot away with them that shed it. - -4. Hateful too to Him is _the devising heart_, even where courage or -opportunity fails of realizing the device. There are so many more -murderers in the world than we see, so many cruel and wicked deeds -restrained by the police or by a dominant public sentiment, which yet -lie deep in the wicked imaginations of our hearts, and are abominable -to God, that we may be thankful if we do not see as He sees, and may -wonder at the forbearance of His compassion. - -5. _Feet that be swift in running to mischief._ Feet listless in the -ways of brotherly service or holy worship, but swift, twinkling with -eager haste, when any mischief is toward, are marked by God--and hated. - -6. And _a false witness_ is abominable to Him, the poisoner of all -social life, the destroyer of all justice between man and man. Again and -again in this book is censure passed upon this unpardonable crime.[109] - -7. Finally, as the blessing of Heaven descends on the peacemaker, so -the hatred of God assails the man _who sows discord among brethren_. - -Such is the character that God abominates, the character which binds -itself with cords of penalty and falls into irretrievable ruin. And -then, after this disquisition on some of the vices which destroy the -individual life and disturb society, our author turns again to that -snaring vice which is so much the more destructive because it comes -under the guise, not of hate, but of love. Those other vices after all -bear their evil on their faces, but this is veiled and enchanted with -a thousand plausible sophistries; it pleads the instincts of nature, -the fascinations of beauty, the faults of the present social state, -and even advances the august precepts of science. Surely in a way -where such a danger lurks we need a commandment which will shine as a -lamp, a law which will be itself a light (ver. 23). - -FOOTNOTES: - -[95] See Prov. xvii. 18, xx. 16, repeated in xxvii. 13, and especially -xi. 15. - -[96] Prov. xxii. 26, 27. - -[97] Eccles. xxix. 14, 16, 17, 18, 19. - -[98] Prov. xxiv. 30-34; see for a fuller treatment of the subject -Lecture XX. - -[99] Prov. xxx. 25-27. - -[100] It is the word used in Exod. v. 6 of those who directed the -tasks of the Israelites in Egypt. - -[101] Prov. vi. 6-8. - -[102] Prov. vi. 12-15. - -[103] _Cf._ the proverb xvi. 30--"He that shutteth his eyes, it is to -devise froward things: he that compresseth his lips bringeth evil to -pass." - -[104] _Cf._ Prov. xx. 14: "It is naught, it is naught, saith the -buyer: but when he is gone his way, then he boasteth." - -[105] It is probably assumed that warnings and corrections have been -given him in vain--_cf._ Prov. xxix. 1: "He that being often reproved -hardeneth his neck shall suddenly be broken, and that without remedy." - -[106] Prov. vi. 16-19. - -[107] Prov. xxx. 13. See Lecture XIII. for the teaching of the -Proverbs on Pride. - -[108] Prov. xii. 19. - -[109] See Prov. xii. 17; xiv. 5, 25; xix. 5, 9. A crime, it may be -remembered, which would be much more common and much more fatal in a -primitive state of society, where on the one hand legal procedure was -less cautious and less searching, and on the other hand the inward -sanctions of truth which Christianity has brought home to the modern -conscience were but feebly perceived. - - - - - VII. - - _REALISM IN MORAL TEACHING._ - - "I looked forth through my lattice; and I beheld."--PROV. vii. 6. - - -The three chapters which close the introduction of our book (vii.-ix.) -present a lively and picturesque contrast between Folly and -Wisdom---Folly more especially in the form of vice; Wisdom more -generally in her highest and most universal intention. Folly is -throughout concrete, an actual woman, pourtrayed with such correctness -of detail that she is felt as a personal force. Wisdom, on the other -hand, is only personified; she is an abstract conception; she speaks -with human lips in order to carry out the parallel, but she is not a -human being, known to the writer. As we shall see in the next Lecture, -this high Wisdom never took a human shape until the Incarnation of our -Lord Jesus Christ; Folly, unhappily, had become incarnate in myriads -of instances; scarcely any city or place where men congregate was, or -is, without its melancholy example. It follows from this difference -between the two that the picture of Folly is a piece of vigorous -realism, while the account of Wisdom is a piece of delicate idealism. -Folly is historical, Wisdom is prophetic. In this chapter we are -concerned with facts which the author witnessed from the window of his -house looking forth through the lattice.[110] In the next chapter we -shall touch on ideas which he had not seen, and could not have seen -unless it were in lofty vision looking out through the lattice of the -soul. In the present chapter we have an opportunity of noticing the -immense value and power of pictorial delineation and concrete images -in moral teaching; in the next we shall experience the peculiar -fascination and inspiration of beautiful abstract conceptions, of -disembodied ideals which, so far as we know at the time, are not -capable of actual realization. - -It is important to remember this difference in order to understand why -Wisdom, the shadowy contrast to that Mistress Folly who was only too -concrete and familiar, shaped itself to the writer's mind as a fair -and stately woman, a queenly hostess inviting simple ones to her -feast; though, as Christians have learnt, the historical embodiment of -Wisdom was a man, the Word of God, who of God was made unto us wisdom. - -Now before we take our stand at the window and look through the -lattice into the street, we must notice the exhortations to the young -man to make wisdom and understanding his intimate friends, with which -the chapter begins. The law is to be kept as the apple of the eye, -which is so sensitive, so tender, and at the same time so surpassingly -important, that the lid has to shield it by a quick instinctive -movement outrunning thought, and the hand has to be ready at all times -to come to its succour. The commandments are to be written on the -fingers, like engraved rings, which would serve as instant reminders -in unwary moments; the very instruments through which the evil would -be done are to be claimed and sealed and inscribed by the -righteousness which can preserve from evil, while in the secret -tablets of the heart the holy truths are to be written; so that if, in -the business of life, the writing on the fingers may get blurred or -effaced, the principles of righteousness may yet be kept like -priceless archives stored in the inviolable chambers of the inner man. -Wisdom is to be treated as a sister,[111] not as if there were a -natural kinship, but on the ground of the beautiful influence which a -true sister, a pure woman soul, exercises over a young man's life. It -is given to a sister again and again, by unfailing sympathy and by -sweet comprehending ways, not teasing nor lecturing, but always -believing and hoping and loving, to weave a magical spell of goodness -and truth around a brother who is exposed to dangerous temptations; -she will "maintain for him a saving intercourse with his true self;" -when the fires of more ardent affections are burning low, or -extinguished in doubt or disgust, she will be with him like a calm -impersonal presence, unobtrusive, unforgotten, the more potent because -she makes no show of power. Such a lovely fraternal relation is to be -maintained with Wisdom, constant as a tie of blood, firm as a -companionship from earliest infancy, yet exalted and enthusiastic in -its way, and promising a lifelong attraction and authority. - -This blessed kinship with Understanding should save the young man from -such a fate as we are now to contemplate. - -It is twilight, not yet absolutely dark, but the shuddering horror of -the scene seems to quench the doubtful glimmer of evening and to -plunge the observer suddenly into midnight.[112] There is a young man -coming round the corner of the street. His is no manly walk, but an -idle, effeminate saunter--a detail which is not brought out in the -English Version.[113] He is a dandy and sadly empty-headed. Now all -young men, good and bad alike, pass through a period of dandyism, and -it has its uses; but the better the stuff of which the man is made, -the more quickly he gets over the crisis, and returns to his senses. -This young man is "void of understanding;" his dandyism will be -chronic. His is a feeble will and a prurient mind; but his special -weakness consists in this, that he thinks he can always resist -temptation, and therefore never hesitates to thrust himself in its -way. It is as if one were to pride himself on being able to hang on -with his fingers to the rim of a well: he is always hanging there, and -a touch will send him in. One who is in his own opinion weaker would -give the dangerous place a wide berth, and nothing but sheer force -would bring him to the edge. - -This young dandy has nothing to say for himself. A tempter need not be -at the trouble to bring any sound arguments, or to make the worse appear -the better reason; to this poor weakling the worse the reason is the -better it will appear. As you see him lolling down the path with his -leering look and his infinite self-satisfaction--good-natured, but -without any other goodness; not with bad intentions, but with everything -else bad--you can foresee that he will be blown over as easily as a -pleasure skiff on a stormy ocean; if you have a compassionate heart you -mourn over him at once, for you see the inevitable. - -The woman has come out to meet him--like a bird-catcher who has been -watching for the unwary bird. Now he should escape at once, for her -very attire warns him of her intentions. But this is just his -weakness; he delights to place himself in such a position; he would -say that it is the proof of his manliness that he can resist. She -approaches him with a smirk and a smile, with an open countenance but -a closed heart. She utters a sound, moving and pathetic like the -murmur of harp-strings;[114] it comes from that inward tumult of -passion in the woman's nature which always flutters the heart of a -weak youth.[115] She is a wild undisciplined creature; she always -hankers after the forbidden; the quiet home ways are insufferable to -her; out in the streets, with their excitement, their variety, their -suggestions, their possibilities, she forgets, if she does not quiet, -her restlessness. The poor woman-nature which, rightly taught and -trained, might make the beauty and sweetness of a home, capable of -sanctified affections and of self-sacrificing devotion, is here -entirely perverted. The passion is poisoned and now poisonous. The -energy is diseased. The charms are all spurious. She goes abroad in -the blackness of night because in even a faint light her hideousness -would appear; under the paint and the finery she is a hag; her eyes -are lustreless but for the temporary fire of her corruptions; behind -that voice which croons and ripples there is a subdued moan of -despair--the jarring of harp-strings which snap and quiver and -shudder and are silent for ever. The wise man looks at her with -compassionate loathing, God with pity which yearns to save; but this -foolish youth is moved by her as only a fool could be moved. His weak -understanding is immediately overcome by her flatteries; his polluted -heart does not perceive the poison of her heartless endearments. - -She throws her arms round him and kisses him, and he makes no question -that it is a tribute to the personal attractions which he has himself -often admired in his mirror. She would have him believe that it was he -whom she had come out specially to seek, though it would have been -just the same whoever had caught her eye; and he, deceived by his own -vanity, at once believes her. She has a great deal to say; she does -not rely on one inducement, for she does not know with whom she has to -do; she pours out therefore all her allurements in succession without -stopping to take breath. - -First, she holds out the prospect of a good meal. She has abundant -meat in the house, which comes from the sacrifice she has just been -offering, and it must be eaten by the next day, according to the -commandment of the Law.[116] Or if he is not one to be attracted -merely by food, she has appeals to his aesthetic side; her furniture is -rich and artistic, and her chamber is perfumed with sweet spices. She -perceives perhaps by now what a weak, faint-hearted creature, -enervated by vice, unmanly and nervous, she has to do with, and she -hastens to assure him that his precious skin will be safe. Her goodman -is not at home, and his absence will be prolonged; he took money with -him for a long journey, and she knows the date of his return. The -foolish youth need not fear, therefore, "that jealousy which is the -rage of a man;" he will not have to offer gifts and ransom to the -implacable husband, because his deed will never be known. How hollow -it all sounds, and how suspicious; surely one who had a grain of -understanding would answer with manly scorn and with kindling -indignation. But our poor young fool, who was so confident of himself, -yields without a struggle; with her mere talk, playing upon his -vanity, she bends him as if he were a water-weed in a stream--her -appeals to his self-admiration drive him forth as easily as the goads -urge an ox to the slaughter-house. - -And now you may watch him going after her to destruction! - -Is there not a pathos in the sight of an ox going to the slaughter? The -poor dumb creature is lured by the offer of food or driven by the lash -of the driver. It enters the slaughter-house as if it were a stall for -rest and refreshment; it has no idea that "it is for its life." The -butcher knows; the bystanders understand the signs; but it is perfectly -insensible, taking a transitory pleasure in the unwonted attentions -which are really the portents of death. It is not endeared to us by any -special interest or affection; the dull, stupid life has never come into -any close connection with ours. It has never been to us like a favourite -dog, or a pet bird that has cheered our solitary hours. It gave us no -response when we spoke to it or stroked its sleek hide. It was merely an -animal. But yet it moves our pity at this supreme moment of its life; we -do not like to think of the heavy blow which will soon lay the great -slow-pacing form prostrate and still in death. - -Here is an ox going to the slaughter,--but it is a fellow-man, a young -man, not meant for ignominious death, capable of a good and noble -life. The poor degraded woman who lures him to his ruin has no such -motive of serviceableness as the butcher has. By a malign influence -she attracts him, an influence even more fatal to herself than to him. -And he appears quite insensible,--occupied entirely with reflections -on his glossy skin and goodly form; not suspecting that bystanders -have any other sentiment than admiration of his attractions and -approval of his manliness, he goes quietly, unresistingly, lured -rather than driven, to the slaughter-house. - -The effect of comparison with dumb animals is heightened by throwing -in a more direct comparison with other human beings. Transposing the -words, with Delitzsch, as is evidently necessary in order to preserve -the parallelism of the similitude, we find this little touch: "He -goeth after her straightway, as a fool to the correction of the -fetters,"--as if the Teacher would remind us that the fate of the -young man, tragic as it is, is yet quite devoid of the noble aspects -of tragedy. This clause is a kind of afterthought, a modification. -"Did we say that he is like the ox going to the slaughter?--nay, there -is a certain dignity in that image, for the ox is innocent of its own -doom, and by its death many will benefit; with our pity for it we -cannot but mingle a certain gratitude, and we find no room for -censure; but this entrapped weakling is after all only a fool, of no -service or interest to any one, without any of the dignity of our good -domestic cattle; in his corrupt and witless heart is no innocence -which should make us mourn. And the punishment he goes to, though it -is ruin, is so mean and degrading that it awakes the jeers and scorn -of the beholders. As if he were in the village stocks, he will be -exposed to eyes which laugh while they despise him. Those who are -impure like himself will leer at him; those who are pure will avert -their glance with an ill-disguised contempt." There, then, goes the ox -to the slaughter; nay, the mere empty-headed fool to the punishment of -the fetters, which will keep him out of further mischief, and chain -him down to the dumb lifeless creation to which he seems to belong. - -But the scorn changes rapidly to pity. Where a fellow-creature is -concerned we may not feel contempt beyond that point at which it -serves as a rebuke, and a stimulus to better things. When we are -disposed to turn away with a scornful smile, we become aware of the -suffering which the victim of his own sins will endure. It will be -like an arrow striking through the liver. Only a moment, and he will -be seized with the sharp pain which follows on indulgence. Oh the -nausea and the loathing, when the morning breaks and he sees in all -their naked repulsiveness the things which he allowed to fascinate him -yester-eve! What a bitter taste is in his mouth; what a ghastly and -livid hue is on the cheek which he imagined fair! He is pierced; to -miserable physical sufferings is joined a sense of unspeakable -degradation, a wretched depression of spirits, a wish to die which is -balanced in horrid equilibrium by a fear of death. - -And now he will arise and flee out of this loathly house, which seems to -be strewn with dead men's bones and haunted by the moaning spirits of -the mighty host which have here gone down into Sheol. But what is this? -He cannot flee. He is held like a bird in the snare, which beats its -wings and tries to fly in vain; the soft yielding net will rise and fall -with its efforts, but will not suffer it to escape. He cannot flee, for -if he should escape those fatal doors, before to-morrow's sun sets he -will be seized with an overmastering passion, a craving which is like -the gnawing of a vulture at the liver; by an impulse which he cannot -resist he will be drawn back to that very corner; there will not be -again any raptures, real or imagined, only racking and tormenting -desires; there will be no fascination of sight or scent or taste; all -will appear as it is--revolting; the perfumes will all be rank and -sickly, the meat will all be blighted and fly-blown; but none the less -he must back; there, poor, miserable, quivering bird, he must render -himself, and must take his fill of--loves? no, of maudlin rapture and -burning disgust; solace himself? no, but excite a desire which grows -with every satisfaction, which slowly and surely, like that loathsome -monster of the seas, slides its clinging suckers around him, and holds -him in an embrace more and more deadly until he finally succumbs. - -Then he perceives that the fatal step that he took was "for his life," -that is, his life was at stake. When he entered into the trap, the die -was cast; hope was abandoned as he entered there. The house which -appeared so attractive was a mere covered way to hell. The chambers -which promised such imagined delights were on an incline which sloped -down to death. - -Look at him, during that brief passage from his foolish heedlessness to -his irretrievable ruin, a Rake's Progress presented in simple and vivid -pictures, which are so terrible because they are so absolutely true. - -After gazing for a few minutes upon the story, do we not feel its -power? Are there not many who are deaf to all exhortations, who will -never attend to the words of Wisdom's mouth, who have a consummate art -in stopping their ears to all the nobler appeals of life, who yet will -be arrested by this clear presentation of a fact, by the teacher's -determination not to blink or underrate any of the attractions and -seductions, and by his equal determination not to disguise or diminish -any of the frightful results? - -We may cherish the sweetness and the purity which reticence will often -preserve, but when the sweetness and the purity are lost, reticence -will not bring them back, and duty seems to require that we should lay -aside our fastidiousness and speak out boldly in order to save the -soul of our brother. - -But after dwelling on such a picture as this there is a thought which -naturally occurs to us; in our hearts a yearning awakes which the book -of Proverbs is not capable of meeting. Warnings so terrible, early -instilled into the minds of our young men, may by God's grace be -effectual in saving them from the decline into those evil ways, and -from going astray in the paths of sin. Such warnings ought to be -given, although they are painful and difficult to give. But when we -have gone wrong through lack of instruction, when a guilty silence has -prevented our teachers from cautioning us, while the corrupt habits of -society have drawn us insensibly into sin, and a thousand glozening -excuses have veiled from our eyes the danger until it is too late, is -there nothing left for us but to sink deeper and deeper into the -slough, and to issue from it only to emerge in the chambers of death? - -To this question Jesus gives the answer. He alone can give it. Even -that personified Wisdom whose lofty and philosophical utterances we -shall hear in the next chapter, is not enough. No advice, no counsel, -no purity, no sanctity of example can avail. It is useless to upbraid -a man with his sins when he is bound hand and foot with them and -cannot escape. It is a mockery to point out, what is only too obvious, -that without holiness no man can see God, at a moment when the -miserable victim of sin can see nothing clearly except the fact that -he is without holiness. "The pure in heart shall see God" is an -announcement of exquisite beauty, it has a music which is like the -music of the spheres, a music at which the doors of heaven seem to -swing open; but it is merely a sentence of doom to those who are not -pure in heart. Jesus meets the corrupt and ruined nature with the -assurance that He has come "to seek and to save that which was lost." -And lest a mere assertion should prove ineffectual to the materialised -and fallen spirit, Jesus came and presented in the realism of the -Cross a picture of Redemption which could strike hearts that are too -gross to feel and too deaf to hear. It might be possible to work out -ideally the redemption of man in the unseen and spiritual world. But -actually, for men whose very sin makes them unspiritual, there seems -to be no way of salvation which does not approach them in a tangible -form. The horrible corruption and ruin of our physical nature, which -is the work of sin, could be met only by the Incarnation, which should -work out a redemption through the flesh. - -Accordingly, here is a wonder which none can explain, but which none -can gainsay. When the victim of fleshly sin, suffering from the arrow -which has pierced his liver, handed over as it seems to despair, is -led to gaze upon the Crucified Christ, and to understand the meaning -of His bearing our sins in His own body on the tree, he is touched, he -is led to repentance, he is created anew, his flesh comes again to him -as a little child, he can offer up to God the sacrifice of a contrite -heart, and he is cleansed. - -This is a fact which has been verified again and again by experience. -And they who have marked the power of the Cross can never sufficiently -admire the wisdom and the love of God, who works by ways so entirely -unlike our ways, and has resources at His command which surpass our -conception and baffle our explanation. - -If there is a man literally broken down and diseased with sin, -enfeebled in will and purpose, tormented by his evil appetite so that -he seems like one possessed, the wisest counsels may be without any -effect; paint in the most vivid hues the horrible consequences of his -sin, but he will remain unmoved; apply the coercion of a prison and -all the punishments which are at the disposal of an earthly judge, and -he will return to his vicious life with a gusto increased by his -recuperated physical strength; present to him the most touching -appeals of wife and children and friends, and while he sheds -sentimental tears he will continue to run the downward way. But let -him be arrested by the spectacle of Christ crucified for him, let the -moving thought of that priceless love and untold suffering stir in his -heart, let his eyes be lifted never so faintly to those eyes of -Divine compassion,--and though he seemed to have entered the very -precincts of the grave, though the heart within him seemed to have -died and the conscience seemed to be seared with a hot iron, you will -observe at once the signs of returning animation; a cry will go up -from the lips, a sob will convulse the frame, a light of passionate -hope will come into the eyes. Christ has touched him. Christ is -merciful. Christ is powerful. Christ will save. - -Ah, if I speak to one who is bound with the cords of his sin, -helplessly fettered and manacled, dead as it were in trespasses, I -know there is no other name to mention to you, no other hope to hold -out to you. Though I knew all science, I could not effectually help -you; though I could command all the springs of human feeling, I could -not stir you from your apathy, or satisfy the first cries of your -awaking conscience. But it is permitted to me to preach unto you--not -abstract Wisdom, but--Jesus, who received that name because He should -save His people from their sins. - -FOOTNOTES: - -[110] Prov. vii. 6. - -[111] Prov. vii. 4. - -[112] Prov. vii. 9. - -[113] Prov. vii. 8. The term [Hebrew: tza'ad] describes a special kind -of motion, _e.g._, the slow pacing of the oxen that bare the ark (2 -Sam. vi. 15), or the imagined efforts of idols to move (Jer. x. 5); it -is therefore unfortunate to render it by the generic word "go." The -affected dignity and sauntering insouciance of a dandy are immediately -suggested by it, and the shade of meaning is fairly well preserved in -the English "saunter." - -[114] This is the meaning of the word translated 'clamorous.' - -[115] So says the Greek version of ver. 10: [Greek: he poiei neon -exiptasthai kardias]. - -[116] See Lev. vii. 16. - - - - - VIII. - - _THE FIRST-BORN OF THE CREATOR._ - - "Doth not Wisdom cry?"--PROV. viii. 1. - - -In the last chapter a dark and revolting picture of Vice was drawn. -This chapter contains a lovely and living picture of Wisdom. In this -contrast, as we have already seen, Vice can be presented as a vicious -woman, because it is unhappily only too easy to find such an -incarnation in actual experience; Wisdom, on the other hand, cannot be -presented as an actual person, but only as a personification, because -there was, as yet, no Incarnation of Wisdom; far from it, Solomon, the -wisest of men, the framer of many wise proverbs, had been in practical -conduct an incarnation of folly rather than of wisdom, had himself -become a proverb for a wise and understanding heart in combination -with a dark and vicious life. Yet how could the teacher fail to feel -that some day there must be an Incarnate Wisdom, a contrast to the -Incarnate Vice, a conqueror and destroyer of it? In describing Wisdom -personified, and in following out her sweet and high-souled utterance, -the teacher unconsciously to himself becomes a prophet, and presents, -as we shall see, a faint and wavering image of Him who of God was to -be made unto men Wisdom, of Him who was actually to live a concrete -human life embodying the Divine Wisdom as completely as many poor -stained human lives have embodied the undivine folly of vice. The -description, then, is an adumbration of something as yet not seen or -fully understood; we must be careful not to spoil its meaning by -representing it as more, and by attempting to press the details in -explanation of the being and the work of Christ. We shall do wisely to -look at the whole picture as it formed itself before the eye of the -writer, and to abstain from introducing into it colours or shades of -our own. Our first task must be to follow the movement of the chapter -as carefully as possible. - -Wisdom, unlike the vicious woman who lurks in the twilight at the corner -of the street which contains her lair, stands in the open places; she -makes herself as manifest as may be by occupying some elevated position, -from which her ringing voice may be heard down the streets and up the -cross-ways, and may attract the attention of those who are entering the -city gates or the doors of the houses. As her voice is strong and clear, -so her words are full and rounded; there is no whispering, no muttering, -no dark hint, no subtle incitement to secret pleasures; her tone is -breezy and stirring as the dawn; there is something about it which makes -one involuntarily think of the open air, and the wide sky, and the great -works of God.[117] There is the beauty of goodness in all that she says; -there is the charming directness and openness of truth; she abhors -tortuous and obscure ways; and if some of her sayings seem paradoxes or -enigmas, a little difficult to understand, that is the fault of the -hearer; to a tortuous mind straight things appear crooked; to the -ignorant and uninstructed mind the eternal laws of God appear -foolishness; but all that she says is plain to one who understands, and -right to those who find knowledge.[118] She walks always in a certain -and undeviating course--it is the way of righteousness and judgment--and -only those who tread the same path can expect to perceive the meaning of -what she says, or to appreciate the soundness of all her counsels.[119] -And now she proclaims the grounds on which she demands the attention of -men, in a noble appeal, which rises to a passionate eloquence and -deepens in spiritual significance as it advances. Roughly speaking, this -appeal seems to fall into two parts: from ver. 10 to ver. 21 the obvious -advantages of obeying her voice are declared, but at ver. 22 the -discourse reaches a higher level, and she claims obedience because of -her essential nature and her eternal place in the universe of created -things. - -In the first part Wisdom solemnly states her own value, as compared -with the valuables which men usually covet--silver, and gold, and -precious stones. That she is of more account than these, appears from -the fact that they are but parts of her gifts. In her train come -riches; but they differ from ordinary riches in being durable; her -faithful followers obtain substantial wealth, and their treasuries -insensibly fill.[120] To riches she adds honour, a crown which worldly -riches seldom bring, and, what is better still, the honour which she -confers is associated with righteousness, while the spurious honour -which is commonly rendered to riches, being conferred without any -moral implication, is devoid of any moral appreciation.[121] But after -all, she herself is her own best reward; the prosperity which -accompanies her seems trivial compared with the desirableness of her -own person. Her queenly dwelling is prudence, and at her touch all the -charmed regions of knowledge and discovery fly open; they who dwell -with her and are admitted to share her secrets find the fruit and the -increase of the intellectual life incomparably better than fine gold -or choice silver. And what gives to her endowments their peculiar -completeness is that she requires a moral culture to go hand in hand -with mental development; and leading her disciples to hate evil, and -to avoid the arrogance and the pride of the intellect, she rescues -knowledge from becoming a mere barren accumulation of facts, and keeps -it always in contact with the humanities and with life. Indeed, she -finds it one great part of her mighty task to instruct the rulers of -men, and to fit them for the fulfilment of their high functions. Her -queenly prerogative she shares with all her faithful followers. Since -Wisdom is the actual arbiter of human life, the wise man is, as the -Stoics would have said, a king; nor can any king be recognized or -tolerated who is not wise.[122] - -And all these advantages of wealth and honour, of knowledge, and -power, and righteousness, are put within the reach of every one. -Wisdom is no churl in loving; she loves all who love her. She does not -seek to withdraw herself from men; rather she chooses the places and -the ways in which she can best attract them. Queenly as she is, she -condescends to woo them. Her invitations are general, even universal. -And therefore if any do not find her, it is because they do not seek -her; if any do not share in her rich gifts and graces, it is because -they will not take the trouble to claim them.[123] - -But now we pass on to the _second_ ground of appeal. Wisdom unveils -herself, discloses her origin, shows her heart, stands for a moment on -her high celestial throne, that she may make her claims upon the sons of -men more irresistible. She was the first creation of God.[124] Before -the earth issued out of nothingness she was there. In joyous activity, -daily full of delight, she was beside God, as an architect, in the -forming of the world. She saw the great earth shaped and clothed for the -first time in the mantle of its floods, and made musical with the sound -of its fountains. She saw the mountains and the hills built up from -their foundations. She saw the formation of the dry land, and of the -atoms of dust which go to make the ground.[125] She saw the sky spread -out as a firm vault to cover the earth; and she saw God when - - "... in His hand - He took the golden compasses, prepared - In God's eternal store, to circumscribe - This universe and all created things."[126] - -She saw the mighty tides of the ocean restricted to their appointed -cisterns, and the firm outlines of the land fixed as their impassable -barriers.[127] And this very Wisdom, who thus presided over the -formation of land, and sea, and sky, is she who still sports with -God's fruitful earth--yes, _sports_, for the great characteristic of -Wisdom is her exultant cheerfulness, and it must by no means be -supposed that the foolish and the wicked have all the gaiety and mirth -as their own.[128] This Wisdom is she too who finds her peculiar -delight with the sons of men. - -Is it not obvious, then, that men, who are her sons, ought to give ear -to her counsels? What could establish a stronger claim for attention -than this ancient origin, this honourable part in laying the very -foundations of the earth, and this special interest in human life from -the beginning? Raised to this high level, where we command so wide a -prospect, are we not forced to see that it is our duty, our interest, -our joy, to come as humble suitors to the gates of Wisdom, and there -to watch, and wait, and seek until we may obtain admission? Must we -not search after her, when in finding her we find life and obtain -favour of the Lord? Can we not perceive that to miss her is to miss -life, to wrong our own souls--to hate her is to love death? Evidently -her eagerness to win us is entirely disinterested; though she delights -in us, she could easily dispense with us; on the other hand, though we -do not delight in her, though we constantly turn a deaf ear to her, -and refuse to walk in her ways, she is indispensable to us. - -Such a passage as this gives rise to many reflections, and the longer -we meditate upon it the more rich and suggestive it appears. Let us -try to follow out some of the thoughts which readily present -themselves, and especially such as are suggested by the verses which -may be described as the poem of creation. - -First of all, here is the noble idea which overturns at a touch all -mythological speculations about the origin of things--an idea which is -in deep harmony with all the best knowledge of our own time--that -there is nothing fortuitous in the creation of the world; the Creator -is not a blind Force, but an Intelligent Being whose first creation is -wisdom. He is the origin of a Law by which He means to bind Himself; -arbitrariness finds no place in His counsels; accident has no part in -His works; in Wisdom hath He formed them all. In all heathen -conceptions of creation caprice is supreme, law has no place, blind -force works in this way or that, either by the compulsion of a -Necessity which is stronger than the gods, or by freaks and whims of -the gods which would be contemptible even in men. But here is the -clear recognition of the principle that God's Law is a law also to -Himself, and that His law is wisdom. He creates the world as an -outcome of His own wise and holy design, so that "nothing walks with -aimless feet." It is on this theological conception that the -possibility of science depends. Until the universe is recognized as an -ordered and intelligible system the ordered and intelligent study of -it cannot begin. As long as the arbitrary and fortuitous are supposed -to hold sway inquiry is paralyzed at its starting-point. - -It may, however, be suggested that the doctrine of Evolution, which -scientific men are almost unanimous in accepting, is inconsistent with -this idea of Creation. By this doctrine our attention is directed to -the apparently disordered collision of forces, and the struggle for -existence out of which the order and progress of life are educed, and -it is hastily assumed that a Wise Intelligence would not work in this -way, but would exhibit more economy of resources, more simplicity and -directness of method, and more inevitableness of result. But may we -not say that the apparent fortuitousness with which the results are -achieved is the clearest evidence of the wise purpose which orders and -directs the process? for about the results there can be no question; -order, beauty, fitness everywhere prevail; life emerges from the -inorganic, thought from life, morality and religion from thought. The -more our attention is called to the apparently accidental steps by -which these results are reached, the more persuaded must we become -that a great and a wise law was at work, that by the side of the -Creator, as a master workman, was Wisdom from the beginning. Such a -passage as this, then, prepares the way for all science, and furnishes -the true conceptions without which science would be sterile. It takes -us at a step out of a pagan into a truly religious mode of thinking; -it leads us out of the misty regions of superstition to the luminous -threshold of the House of Knowledge. It may be said with truth that -many scientific facts which are known to us were not known to the -writer; and this may raise a prejudice against our book in those minds -which can tolerate no thought except that of the present generation, -and appreciate no knowledge which is not, as it were, brought up to -date; but the fruitful conception is here, here is the right way of -regarding the universe, here the preparation of all science. - -And now to advance to another idea which is implied in the passage, the -idea that in the very conception of the universe human life was -contemplated, and regarded with a peculiar delight by the Wisdom of God. -The place which Man occupies in creation has been variously estimated in -different religious systems and by different religious thinkers. -Sometimes he has been regarded as the centre of all things, the -creature for whom all things exist. Then a reaction has set in, and he -has been treated as a very insignificant and possibly transient -phenomenon in the order of things. It is characteristic of the Bible -that it presents a balanced view of this question, avoiding extremes in -both directions. On the one hand, it very clearly recognizes that man is -a part of the creation, that he belongs to it because he springs out of -it, and rules over it only in so far as he conforms to it; on the other -hand, it clearly insists on that relation between man and his Creator -which is hinted at here. Man is always implicitly connected with God by -some half-divine mediator. The Wisdom of God watches with an unmoved -heart the growth of the physical world, but into her contemplation of -mankind there enters a peculiar delight. There is that in man which can -listen to her appeals, can listen and respond. He is capable of rising -to the point of view from which she looks out upon the world, and can -even see himself in the light in which she sees him. In a word, man, -with all his insignificance, has a sublime possibility in him, the -possibility of becoming like God; in this he stands quite alone among -created things; it is this which gives him his pre-eminence. Thus our -passage, while it does not for a moment imply that the material universe -was made for the sake of man, or that man in himself can claim a -superiority over the other creatures of the earth--and so far takes a -view which is very popular with scientific men--yet parts company with -the philosophy of materialism in claiming for man a place altogether -unique, because he has within him the possibility of being linked to God -by means of the Wisdom of God. - -And now we may notice another implication of the passage. While Wisdom -celebrates her high prerogative as the first-born of the Creator and -the instrument of the creation, and urges upon men as parts of the -creation the observance of the Moral Law, she is implicitly teaching -the great truth which men have been so slow to grasp, that the law of -practical righteousness is of a piece with the very laws of creation. -To put it in another form, the rules of right conduct are really the -rules of the universe applied to human life. Laws of nature, as they -are called, and laws of morality have their origin in one and the same -Being, and are interpreted to us by one and the same Wisdom. It would -be well for us all if we could understand how far-reaching this great -truth is, and an intelligent study of this passage certainly helps us -to understand it. None of us, in our wildest moments, think of pitting -ourselves against the laws of nature. We do not murmur against the law -of gravitation; we scrupulously conform to it so far as we can, -knowing that if we do not it will be the worse for us. When heavy seas -are breaking, and the spirit of the winds is let loose, we do not -venture on the waves in a small, open boat, or if we do, we accept the -consequences without complaint. But when we come to deal with the -moral law we entertain some idea that it is elastic and uncertain, -that its requirements may be complied with or not at pleasure, and -that we may violate its eternal principles without any serious loss or -injury. But the truth is, the Law is one. The only difference arises -from the fact that while the natural laws, applying to inanimate -objects or to creatures which enjoy no freedom of moral life, are -necessarily obeyed, the moral rules apply to conscious reasoning -creatures, who, possessed of freedom, are able to choose whether they -will obey the law or not. Yes, the Law is one, and breaches of the Law -are punished inevitably both in the natural and in the moral sphere. -This same Wisdom, to which "wickedness is an abomination," and which -therefore exhorts the sons of men to walk in the ways of -righteousness, is the great principle which ordered the physical -universe and stamped upon it those laws of uniformity and -inevitableness which Science delights to record and to illustrate. - -But when we notice how the Wisdom who is here speaking is at once the -mouthpiece of the laws which underlie the whole creation and of the -laws which govern the moral life, it is easy to perceive how this -passage becomes a foreshadowing of that wonderful Being who of God is -made unto us Wisdom as well as Righteousness. Or, to put it in a -slightly different way, we are able to perceive how this passage is a -faint and imperfect glimpse into the nature and the work of Him whom -in New Testament phraseology we call the Son of God--faint and -imperfect, because this Wisdom, although represented as speaking, is -still only an abstraction, a personification, and her relation both to -God and to man is described in very vague and indefinite language; and -yet, though faint and imperfect, very true as far as it goes, for it -recognizes with wonderful distinctness the three truths which we have -just been considering, truths that have become luminous for us in -Christ; it recognizes, _firstly_, that the world was the creation of -Wisdom, of Reason, or, if we may use the New Testament term, of the -Word; it recognizes, _secondly_, that the thought of Man was contained -in the very thought of creation, and that man was related in a direct -and unique way with the Creator; _lastly_, it recognizes that goodness -lies at the very root of creation, and that therefore natural law when -applied to human life is a demand for righteousness. - -It is interesting to observe that this glimpse, this adumbration of a -great truth, which was only to become quite clear in Christ Jesus our -Lord, was advanced a little in clearness and completeness by a book -which is not generally considered to be inspired, the so-called book of -Wisdom, in a passage which must be quoted. "For she [_i.e._ Wisdom] is a -breath of the power of God, and a pure influence flowing from the glory -of the Almighty; therefore can no defiled thing fall into her. For she -is the brightness of the everlasting light, the unspotted mirror of the -power of God, and the image of His goodness. And being but one, she can -do all things; and remaining in herself, she maketh all things new; and -in all ages entering into holy souls, she maketh them friends of God and -prophets. For God loveth none but him that dwelleth with Wisdom. For she -is more beautiful than the sun, and above all the order of stars; being -compared with the light, she is found before it."[130] - -In this passage Wisdom is still a mere impersonation, but the language -employed is evidently very near to that which the New Testament -applies to Christ. When Philo came to treat of the idea, and wished -to describe this intermediate being between God and man, he employed -another term; changing the feminine into the masculine, he spoke of it -as the Logos. And this expression is adopted by the Fourth Gospel in -describing the Eternal Son before He became flesh; the Word of the -fuller revelation is the Wisdom of the Proverbs. - -How far Christ recognized in this impersonation of our book a -description or representation of Himself it is impossible to say. It -is certain that on one occasion, in defending His action against the -charges of the Pharisees, He declared, "Wisdom is justified of her -children,"[131] a defence which can be most simply explained by -supposing that Wisdom stands for Himself. It is certain, too, that He -spoke of His own pre-existence,[132] and that the Evangelist assigns -to Him in that life before the Incarnation a position not unlike that -which is attributed to Wisdom in our passage: "All things were made by -Him; and without Him was not anything made that hath been made.... No -man hath seen God at any time; the only begotten Son, which is in the -bosom of the Father, He hath declared Him."[133] But whether our Lord -expressly acknowledged the forecast of Himself which is contained in -the passage or not, we cannot fail to mark with joy and wonder how -strikingly all that is best in the utterance and in the delineation of -Wisdom is produced, concrete, tangible, real, in Him. - -He, like Wisdom in the book of Proverbs, appears in the busy haunts of -man, appeals to them, invites them with large, open-armed generosity. -_His_ voice is to the sons of men. He, like Wisdom, can say with -absolute truth, "All the words of My mouth are in righteousness; there -is nothing crooked or perverse in them." He too could speak of His -teaching as "plain and right," and could with simple literalness -declare that His words were more precious than gold, while obedience -to Him would cause men "to inherit substance." With what force He -might claim that even kings rule by Him we shall only know when the -kingdoms of the world have become His in their integrity; but we can -see at once how appropriate in His lips is the beautiful saying, "I -love them that love Me, and those that seek Me early shall find Me." - -With equal suitability might He, the First-born of all creation, the -beginning of the creation of God, use the sublime language which -follows. And He too could say that His delight was with the sons of -men. Yes, how much that means to us! If His delight had not been with -us, how could ours ever have been with Him? What a new meaning -irradiates every human being when we realize that with him, with her, -is the delight of the Son of God! What a revelation lies in the fact, -a revelation of what man was by his origin, made in the image of God, -and of what he may be in the last event, brought to "the fulness of -the measure of the stature of Christ." We must not speak as if He -delights in us because He has redeemed us; no, He redeemed us because -He delighted in us. Is not this a ground on which He may appeal to us, -"Now therefore, my sons, hearken unto Me; for blessed are they that -keep My ways"? And can we not say to Him with a fervour which the cold -abstraction of Wisdom could not possibly excite, "We would watch -daily at Thy gates, waiting at the posts of Thy doors. For when we -find Thee we find life and obtain favour of the Lord. When we sin -against Thee we wrong our own souls; when we hate Thee we love death"? - -Yes, in place of this ancient Wisdom, which, stately and lovely as she -is, remains always a little intangible and unapproachable, Christ is -made unto us Wisdom, and He speaks to us the old words with a deeper -meaning, and new words which none but He could ever speak. - -FOOTNOTES: - -[117] Prov. viii. 1-6. - -[118] Prov. viii. 7-9. - -[119] Prov. viii. 20. - -[120] Prov. viii. 8, 9. - -[121] Prov. viii. 18. - -[122] Prov. viii. 10-16. - -[123] Prov. viii. 17. - -[124] Prov. viii. 22. There is unfortunately an ambiguity in the word -[Hebrew: kanah]. It may mean either "to possess" or "to create." _Cf._ -Gen. xiv. 19, 22, where it is impossible to decide between "Possessor of -the earth" and "Maker of the earth." That the word might be rendered -"got" in this passage is evident from iv. 7, where it is employed; on -the other hand, the LXX. renders [Greek: ektise], and the author of -Ecclesiasticus evidently took it in this sense; _cf._ i. 4, "Wisdom hath -been created before all things, and the understanding of prudence from -everlasting." In Gen. iv. it is rendered "gotten," but it is quite -possible that the joyful mother called her son [Hebrew: kayin] with the -feeling that she had created him with the help of the Lord. - -[125] Prov. viii. 26. - -[126] Milton, _Paradise Lost_, vii. 225. - -[127] Prov. viii. 29. It is hardly necessary to point out that the -language betrays a complete ignorance of those facts with which -astronomy and geology have made us familiar. The author puts into the -lips of Wisdom the scientific conceptions of his own time, when the -earth was regarded as a flat surface, covered by a solid circular vault, -in which the sun, and moon, and stars were fixed. The "circle upon the -flood" is probably the apparent circle which is suggested to the -observer by the horizon. No one had as yet dreamed that the mountains -were thrown up by, not settled in, the surface of the earth, nor was it -dreamed that the bounds of the sea are far from being settled, but -subject to gradual variations, and even to cataclysmal changes. It may -be observed, however, that the voyage of the _Challenger_ seems to have -established beyond question that the great outlines of land and ocean -have remained approximately the same from the beginning. Ocean islands -are of volcanic origin or the work of the coral-insect; but the great -continents and all contained within the fringe of a thousand-fathom -depth from their shores have remained practically unaltered despite the -numerous partial upheavals or submergences. - -A passage so full of spiritual and moral significance, and yet so -entirely untouched by what are to us the elementary conclusions of -science, should furnish a valuable criterion in estimating what we are -to understand by the Inspiration of such a book as this. - -[128] _Cf._ x. 23. - -[129] Prov. viii. 22-31. - -[130] Wisdom vii. 25-29. The book of Wisdom, a work of the second -century B.C., at one time had a place in the canon, and owes its -exclusion, in all probability, to the fact that it was written in -Greek; as there was no Hebrew original, it was evident that Solomon -was not the author. But the use which the Epistle to the Hebrews makes -of the passage quoted in the text may suggest how very unnecessary the -exclusion from the canon was. - -[131] Luke vii. 35; Matt. xi. 19. - -[132] John viii. 58. - -[133] John i. 3, 18. - - - - - IX. - - _TWO VOICES IN THE HIGH PLACES OF THE CITY._ - - CH. IX., VV. 14 WITH 3, AND 16 WITH 4. - - -After the lengthened contrast between the vicious woman and Wisdom in -chaps. vii. and viii., the introduction of the book closes with a -little picture which is intended to repeat and sum up all that has -gone before. It is a peroration, simple, graphic, and beautiful. - -There is a kind of competition between Wisdom and Folly, between -Righteousness and Sin, between Virtue and Vice; and the allurements of -the two are disposed in an intentional parallelism; the colouring and -arrangement are of such a kind that it becomes incredible how any -sensible person, or for that matter even the simple himself, could for -a moment hesitate between the noble form of Wisdom and the -meretricious attractions of Folly. The two voices are heard in the -high places of the city; each of them invites the passers-by, -especially the simple and unsophisticated--the one into her fair -palace, the other into her foul and deadly house. The words of their -invitation are very similar: "Whoso is simple, let him turn in hither: -as for him that is void of understanding, she saith to him;" but how -different is the burden of the two messages! Wisdom offers life, but -is silent about enjoyment; Folly offers enjoyment, but says nothing of -the death which must surely ensue.[134] - -First of all we will give our attention to the Palace of Wisdom and -the voices which issue from it, and then we will note for the last -time the features and the arts of Mistress Folly. - -The Palace of Wisdom is very attractive; well built and well -furnished, it rings with the sounds of hospitality; and, with its open -colonnades, it seems of itself to invite all passers-by to enter in as -guests. It is reared upon seven well-hewn marble pillars, in a -quadrangular form, with the entrance side left wide open.[135] This is -no shifting tent or tottering hut, but an eternal mansion, that lacks -nothing of stability, or completeness, or beauty. Through the spacious -doorways may be seen the great courtyard, in which appear the -preparations for a perpetual feast. The beasts are killed and dressed; -the wine stands in tall flagons ready mixed for drinking; the tables -are spread and decked. All is open, generous, large, a contrast to -that unhallowed private supper to which the unwary youth was invited -by his seducer.[136] There are no secret chambers, no twilight -suggestions and insinuations: the broad light shines over all; there -is a promise of social joy; it seems that they will be blessed who sit -down together at this board. And now the beautiful owner of the palace -has sent forth her maidens into the public ways of the city: theirs is -a gracious errand; they are not to chide with sour and censorious -rebukes, but they are to invite with winning friendliness; they are to -offer this rare repast, which is now ready, to all those who are -willing to acknowledge their need of it. "Come, eat ye of my bread, -and drink of the wine which I have mingled."[137] - -We were led to inquire in the last chapter how far our Lord identified -Himself with the hypostatic Wisdom who was speaking there, and we were -left in some doubt whether He ever consciously admitted the identity; -but it is hardly a matter of doubt that this passage was before His -mind when He spoke His parable of the Wedding Feast.[138] And the -connection is still more apparent when we look at the Greek version of -the LXX., and notice that the clause "sent forth her bond-servants" is -precisely the same in Prov. ix. 3 and in Matt. xxii. 3. Here, at any -rate, Jesus, who describes Himself as "a certain king," quite -definitely occupies the place of the ancient Wisdom in the book of -Proverbs, and the language which in this passage she employs He, as we -shall see, in many slight particulars made His own. - -Yes, our Lord, the Wisdom Incarnate, has glorious ideas of hospitality; -He keeps open house; His purpose is to call mankind to a great feast; -the "bread and the wine" are prepared; the sacrifice which furnishes the -meat is slain. His messengers are not commissioned with a mournful or a -condemnatory proclamation, but with good tidings which they are to -publish in the high places. His word is always, Come. His desire is that -men should live, and therefore He calls them into the way of -understanding.[139] If a man lacks wisdom, if he recognizes his -ignorance, his frailty, his folly, if he is at any rate wise enough to -know that he is foolish, well enough to know that he is sick, righteous -enough to know that he is sinful, let him approach this noble mansion -with its lordly feast. Here is bread which is meat indeed; here is wine -which is life-giving, the fruit of the Vine which God has planted. - -But now we are to note that the invitation of Wisdom is addressed only -to the simple, not to the scorner.[140] She lets the scorner pass by, -because a word to him would recoil only in shame on herself, bringing -a blush to her queenly face, and would add to the scorner's wickedness -by increasing his hatred of her. Her reproof would not benefit him, -but it would bring a blot upon herself, it would exhibit her as -ineffectual and helpless. The bitter words of a scorner can make -wisdom appear foolish, and cover virtue with a confusion which should -belong only to vice. "Speak not in the hearing of a fool; for he will -despise the wisdom of thy words."[141] Indeed, there is no character -so hopeless as that of the scorner; there proceeds from him, as it -were, a fierce blast, which blows away all the approaches which -goodness makes to him. Reproof cannot come near him;[142] he cannot -find wisdom, though he seek it;[143] and as a matter of fact, he never -seeks it.[144] If one attempts to punish him it can only be with the -hope that others may benefit by the example; it will have no effect -upon him.[145] To be rid of him must be the desire of every wise man, -for he is an abomination to all,[146] and with his departure -contention disappears.[147] They that scoff at things holy, and scorn -the Divine Power, must be left to themselves until the beginnings of -wisdom appear in them--the first sense of fear that there is a God who -may not be mocked, the first recognition that there is a sanctity -which they would do well at all events to reverence. There must be a -little wisdom in the heart before a man can enter the Palace of -Wisdom; there must be a humbling, a self-mistrust, a diffident -misgiving before the scorner will give heed to her invitation. - -There is an echo of this solemn truth in more than one saying of the -Lord's. He too cautioned His disciples against casting their pearls -before swine, lest they should trample the pearls under their feet, -and turn to rend those who were foolish enough to offer them such -treasure.[148] Men must often be taught in the stern school of -Experience, before they can matriculate in the reasonable college of -Wisdom. It is not good to give that which is holy to dogs, nor to -display the sanctities of religion to those who will only put them to -an open shame. Where we follow our own way instead of the Lord's, and -insist on offering the treasures of the kingdom to the scorners, we -are not acting according to the dictates of Wisdom, we get a blot for -that goodness which we so rashly offer, and often are needlessly rent -by those whom we meant to save. It is evident that this is only one -side of a truth, and our Lord presented with equal fulness the other -side; it was from Him we learnt how the scorner himself, who cannot be -won by reproof, can sometimes be won by love; but our Lord thought it -worth while to state this side of the truth, and so far to make this -utterance of the ancient Wisdom His own. - -Again, how constantly He insisted on the mysterious fact that to him -that hath shall be given, and from him that hath not shall be taken what -he hath, precisely in the spirit of this saying: "Give instruction to a -wise man, and he will be yet wiser: teach a righteous man, and he will -increase in learning."[149] The entrance into the kingdom, as into the -house of Wisdom, is by humility. Except a man turn, and become as a -little child, he cannot enter. Wisdom is only justified of her children: -until the heart is humble it cannot even begin to be wise; although it -may seem to possess a great deal, all must be taken away, and a new -beginning must be made--that beginning which is found in the fear of the -Lord, and in the knowledge of the Holy One.[150] - -The closing words in the invitation of Wisdom are entirely appropriate -in the lips of Jesus, and, indeed, only in His lips could they be -accepted in their fullest signification. There is a limited sense in -which all wisdom is favourable to long life, as we saw in chap. iii., -but it is an obvious remark, too, that the wise perish even as the fool; -one event happens to them both, and there appears to be no difference. -But the Incarnate Wisdom, Jesus Christ, was able to say with a broad -literalness, "By Me thy days shall be multiplied, and the years of thy -life shall be increased." With Him the outlook widened; He could speak -of a new life, of raising men up at the last day; He could for the first -time give a solution to that constant enigma which has puzzled men from -the beginning, How is it that Wisdom promises life, and yet often -requires that her children should die? how is it that the best and -wisest have often chosen death, and so to all appearance have robbed the -world of their goodness and their wisdom? He could give the answer in -the glorious truth of the Resurrection; and so, in calling men to die -for Him, as He often does, He can in the very moment of their death say -to them with a fulness of meaning, "By Me thy days shall be multiplied, -and the years of thy life shall be increased." - -And then how entirely is it in harmony with all His teaching to -emphasize to the utmost the individual choice and the individual -responsibility. "If thou art wise, thou art wise for thyself: and if -thou scornest, thou alone shalt bear it." There can be no progress, -indeed no beginning, in the spiritual life, until this attitude of -personal isolation is understood. It is the last result of true -religion that we live in others; but it is the first that we live in -ourselves; and until we have learnt to live in ourselves we can be of -no use by living in others. Until the individual soul is dealt with, -until it has understood the demands which are made upon it, and met -them, it is in no position to take its rightful place as a lively -stone in the temple of God, or as a living member in the body of -Christ. Yes, realize this searching assurance of Wisdom, let us say, -rather, of Christ: if you are like the wise virgins in the parable, it -is for your own everlasting good, you shall enter into the hall with -the Bridegroom; but if you are like the foolish virgins, no wisdom of -the wise can avail you, no vicarious light will serve for your lamps; -for you there must be the personal humiliation and sorrow of the -Lord's "I know you not." - -If with scornful indifference to your high trust as a servant of the -Master you hide your talent, and justify your conduct to yourself by -pleading that the Master is a hard man, that scorn must recoil upon -your own head; so far from the enlarged wealth of the others coming to -meet your deficiencies, the misused trifle which you still retain will -be taken from you and given to them. Men have sometimes favoured the -notion that it is possible to spend a life of scornful indifference to -God and all His holy commandments, a life of arrogant self-seeking and -bitter contempt for all His other creatures, and yet to find oneself -at the end entirely purged of one's contempt, and on precisely equal -terms with all pious and humble hearts; but against this notion Wisdom -loudly exclaims; it is the notion of Folly, and so far from redeeming -the folly, it is Folly's worst condemnation; for surely Conscience and -Reason, the heart and the head, might tell us that it is false; and -all that is sanest and wisest in us concurs in the direct and simple -assurance, "If thou scornest, thou alone shalt bear it." - -Such is the invitation, and such the warning, of Wisdom; such is the -invitation, and such the warning, of Christ. Leave off, ye simple ones, -and live. After all, most of us are not scorners, but only very foolish, -easily dazzled with false lights, easily misled with smooth utterances -which happen to chime in with our own ignorant prejudices, easily -seduced into by-paths which in quiet moments we readily acknowledge to -be sinful and hurtful. The scorners are but a few; the simple ones are -many. Here is this gracious voice appealing to the simple ones, and with -a winsome liberality inviting them to the feast of Wisdom. - -At the close of ver. 12 the LXX. give a very interesting addition, -which was probably translated from a Hebrew original. It seems to have -been before our Lord's mind when He drew the description of the -unclean spirit walking through waterless places, seeking rest and -finding none.[151] The passage is a figurative delineation of the -evils which result from making shams and insincerities the support of -life, in place of the unfailing sureness and available strength of -wisdom; it may be rendered thus: "He who makes falsehood his support -shepherds the winds, and will find himself pursuing birds on the wing; -for it means leaving the paths of his own vineyard, and wandering over -the borders of his own husbandry; it means walking through a waterless -wilderness, over land which is the portion of the thirsty; he gathers -in his hands fruitlessness." What a contrast to the spacious halls and -the bountiful fare of Wisdom! A life based upon everlasting verities -may seem for the time cold and desolate, but it is founded upon a -rock, and not a barren rock either, for it sends forth in due course -corn, and wine, and oil. The children in that house have bread enough -and to spare. But when a man prefers make-believe to reality, and -follows the apparently pleasant, instead of the actually good, what a -clutching of winds it is! what a chase after swift-vanishing birds of -joy! The wholesome ways, fruitful, responsive to toil, are left far -behind; and here soon is the actual desert, without a drop of water to -cool the lips, or a single fruit of the earth which a man can eat. The -deluded soul consumed his substance with harlots, and he gathers the -wind. The ways of vice are terrible; they produce a thirst which they -cannot quench; and they fill the imagination with torturing images of -well-being which are farther removed from reality by every step we -take. Wisdom bids us to make truth our stay, for after all the Truth -is the Way and the Life, and there is no other way, no other life. - -And now comes the brief closing picture of Folly, to which again the -LXX. give a short addition. Folly is loud, empty-headed as her -victims, whom she invites to herself, not as Wisdom invites them, to -leave off their simplicity, but rather as like to like, that their -ignorance may be confirmed into vice, and their simplicity into -brutishness. She has had the effrontery to build her house in the most -prominent and lofty place of the city, where by good rights only -Wisdom should dwell. Her allurements are specially directed to those -who seem to be going right on in their wholesome ways, as if she found -her chief delight, not in gratifying the vicious, but in making -vicious the innocent. Her charms are poor and tawdry enough; seen in -the broad sunlight, and with the wholesome air all round her, she -would be revolting to every uncorrupted nature; her clamorous voice -would sound strident, and her shameless brow would create a blush of -shame in others; she naturally therefore seeks to throw a veil over -herself and a glamour over her proposals; she suggests that secrecy -and illicitness will lend a charm to what in itself is a sorry -delight. It is clandestine, therefore it is to be sweet; it is -forbidden, therefore it is to be pleasant. Could anything be more -sophistical? That which owes its attraction to the shadows of the -night must obviously be intrinsically unattractive. It is an argument -fit only for the shades of the lost, and not for those who breathe the -sweet air and behold the sun. Her house is indeed haunted with ghosts, -and when a man enters her portal he already has his foot in hell. Well -may the LXX. add the vehement warning, "Spring away from her clutches; -do not linger in the place; let her not have thy name, for thou wilt -traverse another's waters; from another's waters hold aloof, from -another's fountains do not drink, in order that thou mayest live long, -and add to thy years of life." - -And now, before leaving this subject, we must briefly remark the great -change and advance which Christ has brought into our thought of the -relation between the two sexes. This Book of Wisdom is a fair -illustration of the contempt in which woman was held by the wise men -of Israel. One would suppose that she is the temptress, and man is the -victim. The teacher never dreams of going a step backward, and asking -whose fault it was that the temptress fell into her vicious ways. He -takes no note of the fact that women are first led astray before they -lead others. Nor does he care to inquire how the men of his day ruined -their women by refusing to them all mental training, all wholesome -interest and occupation, shutting them up in the corrupting -atmosphere of the seraglio, and teaching them to regard the domestic -sphere, and that only in its narrowest sense, as the proper limit of -their thought and affection. It was reserved for the Great Teacher, -the Incarnate Wisdom Himself, to redress this age-long injustice to -woman, by sternly holding up to men the mirror of truth in which they -might see their own guilty hearts.[152] It was reserved for him to -touch the conscience of a city woman who was a sinner, and to bring -her from her clamorous and seductive ways to the sweetness of -penitential tears, and the rapturous love which forgiveness kindles. -It is He, and not the ancient Wisdom, which has turned the current of -men's thoughts into juster and kindlier ways on this great question. -And thus it is that the great Christian poet represents the archangel -correcting the faulty judgment of man.[153] Adam, speaking with the -usual virtuous indignation of the stronger sex in contemplation of the -soft vision of frail women presented to his eyes, says:-- - - "O pity and shame, that they, who to live well - Entered so fair, should turn aside to tread - Paths indirect, or in the midway faint! - But still I see the tenour of man's woe - Holds on the same, from woman to begin." - -The correction is the correction of Christ, though Michael is the -speaker:-- - - "From man's effeminate slackness it begins," - Said the angel, "who should better hold his place, - By wisdom and superior gifts received." - -Our Lord draws no such pictures as these in the book of Proverbs; they -have their value; it is necessary to warn young men against the -seductions which the vices of other men have created in woman's form; -but He prefers always to go to the root of the matter; He speaks to men -themselves; He bids them restrain the wandering eye, and keep pure the -fountains of the heart. To that censorious Wisdom which judges without -any perception that woman is more sinned against than sinning He would -oppose His severe command to be rid of the beam in one's own eye, before -making an attempt to remove the mote from another's. It is in this way -that He in so many varied fields of thought and action has turned a half -truth into a whole truth by going a little deeper, and unveiling the -secrets of the heart; and in this way He has enabled us to use the half -truth, setting it in its right relation to the whole.[154] - -FOOTNOTES: - -[134] _Cf._ for this contrast between the two xxiii. 26-28, where -Wisdom speaks, and expressly warns against her rival. - -[135] The arrangement of the house is that of an open courtyard, -surrounded with apartments, the general roof supported on the pillars -thus. - -[Illustration] - -[136] Prov. vii. 14. - -[137] Prov. ix. 5. - -[138] Matt. xxii. 1, _et seq._ - -[139] Prov. ix. 6. - -[140] Prov. ix. 7. - -[141] Prov. xxiii. 9. - -[142] Prov. xiii. 1. - -[143] Prov. xiv. 6. - -[144] Prov. xv. 12. - -[145] Prov. xix. 25. - -[146] Prov. xxiv. 9. - -[147] Prov. xxii. 10. - -[148] Matt. vii. 6. - -[149] Prov. ix. 9. _Cf._ xviii. 15, "The heart of the prudent getteth -knowledge; and the ear of the wise seeketh knowledge." - -[150] Prov. ix. 10. - -[151] Matt. xii. 43. - -[152] See John viii. 1 _et seq._ - -[153] Milton, _Paradise Lost_, xi. 650 etc. - -[154] The fuller teaching of the book on the subject of Woman will be -found in Lect. XXXI. - - - - - X. - - _WEALTH._ - - "Treasures of wickedness profit nothing: - But righteousness delivereth from death."--PROV. x. 2. - - "O'erweening statesmen have full long relied - On fleets and armies and external wealth; - But from _within_ proceeds a Nation's health." - WORDSWORTH. - - -No moral system is complete which does not treat with clearness and -force the subject of wealth. The material possessions of an individual -or of a nation are in a certain sense the pre-requisites of all moral -life; for until the human being has food to eat he cannot be virtuous, -he cannot even live; until he has clothing he cannot be civilised; and -unless he has a moderate assurance of necessaries, and a certain -margin of leisure secured from the toil of life, he cannot live well, -and there can be no moral development in the full sense of that term. -And so with a nation: it must have a sufficient command of the means -of subsistence to maintain a considerable number of people who are not -engaged in productive labour, before it can make much advance in the -noblest qualities of national life, progress in the arts, extension of -knowledge, and spiritual cultivation. The production of wealth, -therefore, if not strictly speaking a moral question itself, presses -closely upon all other moral questions. Wisdom must have something to -say about it, because, without it, Wisdom, in a material world like -ours, could not exist. - -Wisdom will be called upon to direct the energies which produce -wealth, and to determine the feelings with which we are to regard the -wealth which is produced. - -Moral problems weightier still begin to emerge when the question of -Distribution presents itself. Moral considerations lie at the root of -this question; and Political Economy, so far as it attempts to deal -with it apart from moral considerations, must always be merely a -speculative, and not a practical or a fruitful science. - -If Production is in a sense the presupposition of all moral and -spiritual life, no less certainly correct moral conceptions--may we -not even say true spiritual conditions?--are the indispensable means -of determining Distribution. For a society in which every individual -is striving with all his strength or cunning to procure for himself -the largest possible share of the common stock, in which therefore the -material possessions gravitate into the hands of the strong and the -unscrupulous, while the weak and the honourable are left -destitute--such a society, if it ever came into existence, would be a -demoralised society. Such a demoralisation is always probable when the -means of production have been rapidly and greatly improved, and when -the fever of getting has overpowered the sense of righteousness and -all the kindlier human feelings. Such a demoralisation is to be -averted by securing attention to the abiding moral principles which -must govern men's action in the matter of wealth, and by enforcing -these principles with such vividness of illustration and such cogency -of sanction that they shall be generally accepted and practised. - -In our own day this question of the distribution of wealth stands in -the front rank of practical questions. Religious teachers must face -it, or else they must forfeit their claim to be the guides and -instructors of their generation. - -Socialists are grappling with this question not altogether in a -religious spirit: they have stepped into a gap which Christians have -left empty; they have recognised a great spiritual issue when Christians -have seen nothing but a material problem of pounds, shillings, and -pence, of supply and demand, of labour and capital. Where Socialism -adopts the programme of Revolution, Wisdom cannot give in her adhesion; -she knows too well that suffering, impatience, and despair are unsafe, -although very pathetic, counsellors; she knows too well that social -upheaval does not produce social reconstruction, but a weary entail of -fresh upheavals; she has learnt, too, that society is organic, and -cannot, like Pelops in the myth, win rejuvenescence by being cut up and -cast into the cauldron, but can advance only by a quiet and continuous -growth, in which each stage comes naturally and harmoniously out of the -stage which preceded. But all Socialism is not revolutionary. And Wisdom -cannot withhold her sympathy and her aid where Socialism takes the form -of stating, and expounding, and enforcing truer conceptions concerning -the distribution of wealth. It is by vigorous and earnest grappling with -the moral problem that the way of advance is prepared; every sound -lesson therefore in the right way of regarding wealth, and in the use of -wealth, is a step in the direction of that social renovation which all -earnest men at present desire. - -The book of Proverbs presents some very clear and decisive teaching on -this question, and it is our task now to view this teaching, -scattered and disconnected though it be, as a whole. - -I. The first thing to be noted in the book is its _frank and full -recognition that Wealth has its advantages_, and _Poverty has its -disadvantages_. There is no quixotic attempt to overlook, as many moral -and spiritual systems do, the perfectly obvious facts of life. The -extravagance and exaggeration which led St. Francis to choose Poverty as -his bride find no more sanction in this Ancient Wisdom than in the sound -teaching of our Lord and His Apostles. The rich man's wealth is his -strong city,[155] we are told, and as an high wall in his own -imagination, while the destruction of the poor is their poverty. The -rich man can ransom himself from death if by chance he has fallen into -difficulties, though this benefit is to some extent counterbalanced by -the reflection that the poor escape the threats of such dangers, as no -bandit would care to attack a man with an empty purse and a threadbare -cloak.[156] The rich man gains many advantages through his power of -making gifts; it brings him before great men,[157] it procures him -universal friendship, such as it is,[158] it enables him to pacify the -anger of an adversary,[159] for indeed a gift is as a precious stone in -the eyes of him that hath it, whithersoever it turneth it -prospereth.[160] Not only does wealth make many friends,[161] it also -secures positions of influence and authority, over those who are poorer, -enabling a man to sit in Parliament or to gain the governorship of a -colony.[162] It gives even the somewhat questionable advantage of being -able to treat others with brusqueness and hauteur.[163] - -On the other hand, the poor man has to use entreaties.[163] His -poverty separates him from his neighbours, and even incurs his -neighbours' hatred.[164] Nay, worse than this, his friends go far from -him, his very brethren hate him, if he calls after them they quickly -get out of his reach;[165] while the necessity of borrowing from -wealthier men keeps him in a position of continual bondage.[166] -Indeed, nothing can compensate for being without the necessaries of -life: "Better is he that is lightly esteemed, and is his own servant, -than he that honoureth himself, and lacketh bread."[167] - -Since then Poverty is a legitimate subject of dread, there are urgent -exhortations to diligence and thrift, quite in accordance with the -excellent apostolic maxim that if a man will not work he shall not -eat; while there are forcible statements of the things which tend to -poverty, and of the courses which result in comfort and wealth. Thus -it is pointed out how slack and listless labour leads to poverty, -while industry leads to wealth.[168] We are reminded that the -obstinate refusal to be corrected is a fruitful source of -poverty,[169] while the humble and pious mind is rewarded with riches -as well as with honour and life.[170] In the house of the wise man are -found treasures as well as all needful supplies.[171] Drunkenness and -gluttony lead to poverty, and drowsiness clothes a man with rags.[172] -And there is a beautiful injunction to engage in an agricultural life, -which is the only perennial source of wealth, the only secure -foundation of a people's prosperity. As if we were back in patriarchal -times, we are thus admonished in the later proverbs of Solomon[173]:-- - - "Be thou diligent to know the state of thy flocks, - And look well to thy herds; - For riches are not for ever; - And doth the crown endure unto all generations? - The hay is carried, and the tender grass showeth itself, - And the herbs of the mountains are gathered in. - The lambs are for thy clothing, - And the goats are the price of the field: - And there will be goats' milk enough for thy food, for the - food of thy household; - And maintenance for thy maidens." - -II. But now, making all allowance for the advantages of wealth, we -have to notice _some of its serious drawbacks_. To begin with, it is -always insecure. If a man places any dependence upon it, it will fail -him; only in his imagination is it a sure defence.[174] "Wilt thou set -thine eyes upon it? it is gone. For riches certainly make themselves -wings, like an eagle that flieth toward heaven."[175] - -But, further, if the wealth has been obtained in any other way than -by honest labour it is useless, at any rate for the owner, and indeed -worse than useless for him.[176] - -As the text says, treasures of wickedness profit nothing. In the -revenues of the wicked is trouble.[177] Got in light and fallacious -ways, the money dwindles; only when gathered by labour does it really -increase.[178] When it is obtained by falsehood--by the tricks and -misrepresentations of trade, for example--it may be likened to a -vapour driven to and fro--nay, rather to a mephitic vapour, a deadly -exhalation, the snares of death.[179] Worst of all is it to obtain -wealth by oppression of the poor; one who does so shall as surely come -to want as he who gives money to those who do not need it.[180] In -fact, our book contains the striking thought that ill-earned wealth is -never gathered for the benefit of the possessor, but only for the -benefit of the righteous, and must be useless until it gets into hands -which will use it benevolently.[181] - -And while there are these serious drawbacks to material possessions, -we are further called upon to notice that there is wealth of another -kind, wealth consisting in moral or spiritual qualities, compared -with which wealth, as it is usually understood, is quite paltry and -unsatisfying. When the intrinsic defects of silver and gold have been -frankly stated, this earthy treasure is set, as a whole, in comparison -with another kind of treasure, and is observed to become pale and dim. -Thus "riches profit not in the day of wrath, but righteousness -delivereth from death."[182] Indeed it is only the blessing of the -Lord which brings riches without drawbacks.[183] In the house of the -righteous is much treasure.[184] Better is a little with righteousness -than great treasure without right.[185] In the light of these moral -considerations the relative positions of the rich and the poor are -reversed; it is better to be an honest poor man than a perverse rich -man; the little grain of integrity in the heart and life outweighs all -the balance at the bank.[186] - -A little wisdom, a little sound understanding, or a little wholesome -knowledge is more precious than wealth. How much better is it to get -wisdom than gold. Yea, to get understanding is rather to be chosen -than silver.[187] There may be gold and abundance of rubies, but the -lips of knowledge are a precious jewel.[188] - -Nay, there are some things apparently very trifling which will so -depreciate material wealth that if a choice is to be made it is well to -let the wealth go and to purchase immunity from these trivial troubles. -Better is a little with the fear of the Lord than great treasure and -trouble therewith. Better is a dinner of herbs where love is than a -stalled ox and hatred therewith.[189] Better is a dry morsel and -quietness therewith than an house full of feasting with strife.[190] -Yes, the good will and affectionate regard of our fellow-men are on the -whole far more valuable than a large revenue. A good name is rather to -be chosen than great riches, and loving favour rather than silver and -gold.[191] Indeed, when the relations of the rich and the poor are -brought up into God's presence our whole conception of the matter is -liable to change; we observe the rich and the poor meet together, and -the Lord the maker of them all;[192] we observe that any slur cast on -the poor or any oppression of them is practically a reproach against the -Maker,[193] whilst any act of pity or tenderness to the needy is in -effect a service rendered to God; and more and more we get to feel that -notwithstanding the rich man's good opinion of himself he presents -rather a sorry spectacle in the presence of the wise, even though the -wise may be exceedingly poor.[194] - -Taking into account therefore the intrinsic insecurity of wealth, and -the terrible flaws in the title which may result from questionable -ways of obtaining it, and estimating at a right value the other things -which are not usually reckoned as wealth,--goodness, piety, wisdom, -knowledge, and love,--we can quite understand that enlightened men -might be too busy in life to make money, too occupied with grave -purposes and engrossed with noble objects of pursuit to admit the -perturbations of mammon into their souls.[195] Making all allowance -for the unquestionable advantages of being rich, and the serious -inconveniences of being poor, we may yet see reasons for not greatly -desiring wealth, nor greatly dreading poverty. - -III. But now we come to the positive counsels which our Teacher would -give on the strength of these considerations about money and its -acquisition. And first of all we are solemnly cautioned against the -fever of money-getting, the passion to get rich, a passion which has -the most demoralising effect on its victims, and is indeed an -indication of a more or less perverted character. The good man cannot -be possessed by it, and if he could he would soon become bad.[196] - -These grave warnings of Wisdom are specially needed at the present -time in England and America, when the undisguised and the unrestrained -pursuit of riches has become more and more recognised as the -legitimate end of life, so that few people feel any shame in -admitting that this is their aim; and the clear unimpassioned -statements of the result, which always follows on the unhallowed -passion, receive daily confirmation from the occasional revelations of -our domestic, our commercial, and our criminal life. He that is greedy -of gain, we are told, troubleth his own house.[197] An inheritance may -be gotten hastily at the beginning, but the end thereof shall not be -blessed.[198] A faithful man shall abound with blessings, but he that -maketh haste to be rich (and consequently cannot by any possibility be -faithful) shall not be unpunished.[199] He that hath an evil eye -hasteth after riches, and knoweth not that want shall come upon -him.[200] "Weary not thyself," therefore, it is said, "to be rich;" -which, though it may be the dictate of thine own wisdom,[201] is -really unmixed folly, burdened with a load of calamity for the -unfortunate seeker, for his house, and for all those who are in any -way dependent upon him. - -Again, while we are cautioned not to aim constantly at the increase of -our possessions, we are counselled to exercise a generous liberality -in the disposal of such things as are ours. Curiously enough, -niggardliness in giving is associated with slothfulness in labour, -while it is implied that the wish to help others is a constant motive -for due diligence in the business of life. "There is that coveteth -greedily all the day long, but the righteous giveth and withholdeth -not."[202] The law of nature,--the law of life,--is to give out and -not merely to receive, and in fulfilling that law we receive -unexpected blessings: "There is that scattereth and increaseth yet -more, and there is that withholdeth more than is meet, and it tendeth -only to want. The liberal soul shall be made fat; and he that watereth -shall be watered also himself."[203] "He that giveth to the poor shall -not lack; but he that hideth his eyes shall have many a curse."[204] -"He that hath pity on the poor lendeth unto the Lord, and his good -deed will He pay him again."[205] "He that hath a bountiful eye shall -be blessed; for he giveth of his bread to the poor."[206] - -Such a wholesome shunning of the thirst for wealth, and such a -generous spirit in aiding others, naturally suggest to the wise man a -daily prayer, a request that he may avoid the dangerous extremes, and -walk in the happy mean of worldly possessions: "Give me neither -poverty nor riches; feed me with the food that is needful for me; lest -I be full and deny thee, and say, Who is the Lord? or lest I be poor -and steal, and use profanely the name of my God."[207] It is a request -not easy to make with perfect sincerity; there are not many who, like -Emerson's grandfather, venture to pray that neither they nor their -descendants may ever be rich; while there have been not a few who in a -"show of wisdom in will-worship and humility and severity to the body" -have sought for an unnecessary and an unwholesome poverty. But it is a -wise request; it finds an echo in the prayer which our Lord taught His -disciples, and constantly appears inwoven in the apostolic teaching. -And if the individual is to desire such things for himself, he must -naturally desire that such may be the lot of his fellow-creatures, and -he must make it the aim of his efforts after social reform to -indefinitely increase the number of those who occupy this happy middle -position, and have neither riches nor poverty. - -And now we have followed the lines of teaching contained in this book -on the subject of wealth, and it is impossible to miss the wisdom, the -moderation, the inspiration of such counsels. We cannot fail to see -that if these principles were recognised universally, and very -generally practised; if they were ingrained in the constitution of our -children, so as to become the instinctive motives and guides of -action; the serious social troubles which arise from the -unsatisfactory distribution of wealth would rapidly disappear. Happy -would that society be in which all men were aiming, not at riches, but -merely at a modest competency, dreading the one extreme as much as the -other; in which the production of wealth were constantly moderated and -controlled by the conviction that wealth gotten by vanity is as the -snares of death; in which all who had become the owners of wealth were -ready to give and glad to distribute, counting a wise benevolence, -which in giving to the needy really lends to the Lord, the best -investment in the world. - -If these neglected principles are hitherto very faintly recognised, we -must recollect that they have never been seriously preached. Although -they were theoretically taught, and practically lived out, in the -words and the life of Jesus Christ, they have never been fully -incorporated into Christianity. The mediaeval Church fell into the -perilous doctrines of the Ebionites, and glorified poverty in theory -while in practice it became an engine of unparalleled rapacity. -Protestantism has generally been too much occupied with the great -principle of Justification by Faith to pay much attention to such a -writing as the Epistle of St. James, which Luther described as "a -letter of straw"; and thus, while we all believe that we are saved by -faith in Christ Jesus, it seldom occurs to us that such a faith must -include the most exact and literal obedience to His teachings. -Christian men unblushingly serve Mammon, and yet hope that they are -serving God too, because they believe on Him whom God sent--though He -whom God sent expressly declared that the two services could not be -combined. Christian men make it the effort of a lifetime to become -rich, although Christ declared that it was easier for a camel to enter -the eye of a needle than for a rich man to enter the kingdom of -heaven; and when they hear that Christ required an intending follower -to sell all that he had and give to the poor, they explain it away, -and maintain that He does not require such a sacrifice from them, but -simply asks them to believe in the Atonement. - -In this way Christians have made their religion incredible, and even -ridiculous, to many of the most earnest spirits of our time. When -Christ is made unto them Wisdom as well as Redemption, they will see -that the principles of Wisdom which concern wealth are obligatory upon -them, just because they profess to believe in Christ. - -FOOTNOTES: - -[155] Prov. x. 15; xviii. 11. - -[156] Prov. xiii. 8. - -[157] Prov. xviii. 16. - -[158] Prov. xix. 6; xiv. 20. - -[159] Prov. xxi. 14. - -[160] Prov. xvii. 8. More literally: "A precious stone is the gift in -the eyes of him who gets possession of it, whithersoever he turneth he -deals wisely." That is to say, the man who receives the gift, whether a -judge or a witness or an opponent, is as it were retained for the giver, -and induced to use his best faculties in behalf of his retainer. - -[161] Prov. xix. 4: "Wealth addeth many friends, but the poor--his -companion separates from him." - -[162] Prov. xxii. 17. - -[163] Prov. xviii. 23. - -[164] Prov. xiv. 20; xix. 4. - -[165] Prov. xix. 7. The sense of the Authorised Version is here -retained, but it will be seen in Lecture XII. that there is good -reason for treating the third clause of the verse as a mutilated -fragment of another proverb: see p. 166. - -[166] Prov. xxii. 7. - -[167] Prov. xii. 9. This reading is obtained by following the LXX., -whose translation [Greek: ho douleuon eauto] shows that they pointed -[Hebrew: ve'ovedlo]. _Cf._ Eccles. x. 27: "Better is he that laboureth -and aboundeth in all things than he that boasteth himself and lacketh -bread." - -[168] Prov. x. 4. - -[169] Prov. xiii. 18. - -[170] Prov. xxii. 4. - -[171] Prov. xxi. 20. - -[172] Prov. xxiii. 21. - -[173] Prov. xxvii. 23-27. - -[174] Prov. xi. 28. - -[175] Prov. xxiii. 5 (marg.). - -[176] _Cf._ the Turkish proverb: "Of riches lawfully gained the devil -takes half, of riches unlawfully gained he takes the whole and the -owner too." - -[177] Prov. xv. 6, _cf._ xiv. 24, "A crown of the wise is their -riches, but the folly of fools, (though they be rich, remains nothing -but) folly." - -[178] Prov. xiii. 11. - -[179] Prov. xxi. 6. It is evident from their translation [Greek: epi -pagidas thanatou] that the LXX. read [Hebrew: mokeshei-mavet] as in -Psalm xviii. 6, and this gives a very graphic and striking sense, while -the received text of the Hebrew, [Hebrew: mevakshei-mavet], is hardly -intelligible. - -[180] Prov. xxii. 16. - -[181] Prov. xiii. 22; xxviii. 8. - -[182] Prov. xi. 4. - -[183] Prov. x. 22. - -[184] Prov. xv. 6. - -[185] Prov. xvi. 8. - -[186] Prov. xix. 1. The parallelism in this verse is not so complete -as in xxviii. 6. The Peshitto reads, "than he who is perverse in his -lips and is rich," but it is better to retain the text and understand: -There is a poor man walking in his integrity, and everyone thinks that -he is to be commiserated; but he is much better off than the fool with -perverse lips, though no one thinks of commiserating this last. - -[187] Prov. xvi. 16. - -[188] Prov. xx. 15. - -[189] Prov. xv. 16, 17. - -[190] Prov. xvii. 1. - -[191] Prov. xxii. 1. This proverb is inscribed in the cupola which -lights the Manchester Exchange. It is a good skylight, but apparently -too high up for the busy merchants on the floor of the Exchange to see -without more effort than is to be expected of them. - -[192] Prov. xxii. 2. - -[193] Prov. xiv. 31; xvii. 5. - -[194] Prov. xxviii. 11. Cf. an interesting addition to xvii. 6 in the -LXX.--[Greek: tou pistou holos ho kosmos ton chrematon tou de apistou -oude obolos.] The faithful man owns the whole world of possessions, the -unfaithful owns not a farthing. - -[195] It is said of Agassiz that he excused himself from engaging in a -profitable lecturing tour on the ground that he had not time to make -money. - -[196] _Cf._ the saying of Sirach: "Winnow not with every wind and go -not into every way, for so doth the sinner that hath a double tongue." -(Eccles. v. 9). - -[197] Prov. xv. 27. - -[198] Prov. xx. 21. - -[199] Prov. xxviii. 20. - -[200] Prov. xxviii. 22. - -[201] Prov. xxiii. 4. - -[202] Prov. xxi. 26. - -[203] Prov. xi. 24, 25. - -[204] Prov. xxviii. 27. - -[205] Prov. xix. 17. - -[206] Prov. xxii. 9. - -[207] Prov. xxx. 8, 9. - - - - - XI. - - _GOODNESS._ - - "The righteousness of the upright shall deliver them."--PROV. xi. 6. - - "An unjust man is the abomination of the righteous, and he who goes - right in his way is the abomination of the wicked."--PROV. xxix. 27. - - -The book of Proverbs abounds with sayings which have the sound of -truisms, sayings which repeat, with innumerable variations and shades -of colouring, that wickedness is an evil, hateful to God and to men, -and that righteousness is a blessing not only to the righteous -themselves, but to all with whom they are connected. We are disposed -to say, Surely no reasonable person can question such an obvious -truth; but on reflection we remember that the truth was not perceived -by the great religions of antiquity, is not recognised now by the vast -majority of the human race, and even where it is theoretically -admitted without question is too frequently forgotten in the hurry and -the pressure of practical life. There is good reason therefore why the -truism, as we are inclined to call it, should be thrown into the form -of maxims which will find a hold in the memory, and readily occur to -the mind on occasions of trial. And as we pass in review what -Proverbial Religion has to say upon the subject, we shall perhaps be -surprised to find how imperfectly we have apprehended the supreme -importance of goodness, and how insidiously teachings, which were -originally meant to enforce it, have usurped its place and treated it -with contumely. It will begin to dawn upon us that the truth is a -truism, not because it is carried out in practice, but only because no -one has the hardihood to question it; and perhaps we shall receive -some impulse towards transforming the conviction which we cannot -dispute into a mode of conduct which we cannot decline. - -To begin with, our book is most unflinching in its assertions that, -notwithstanding all appearances to the contrary, _wickedness is a -mistake_, a source of perpetual weakness and insecurity, always in the -long run producing ruin and death; while _righteousness is in itself a -perpetual blessing_, and is weighted with beautiful and unexpected -fruits. The very reiteration becomes most impressive. - -The hope of the righteous shall be gladness; but the expectation of the -wicked shall perish.[208] The righteous shall never be removed, but the -wicked shall not dwell in the land.[209] The house of the wicked shall -be overthrown, but the tent of the upright shall flourish.[210] The -wicked earneth deceitful wages, but he that soweth righteousness hath a -sure reward.[211] A man shall not be established by wickedness, while -the root of the righteous shall never be moved.[212] The wicked really -falls by his own wickedness, and is swept away by his own violence.[213] -He sows iniquity and reaps calamity.[214] His crooked way, his -malignant thoughts, the hatred against his neighbour, the guile in his -heart, and the flood of evil things which comes out of his lips, have -one issue--destruction.[215] When he comes to die, his expectation -perishes, all the hope of iniquity ends in disappointment.[216] His lamp -goes out not to be relit.[217] Meanwhile, the light of the righteous man -rejoices, because he attains unto life as surely as the wicked works -towards death.[218] - -It is true that the appearance of things is different. Hand joins in -hand to promote evil.[219] Men follow out what seems right in their own -hearts, evil as they are.[220] Success seems to attend them, and one is -tempted to envy the sinners, and to fret at their ways.[221] But the -envy is misplaced; the evil man does not go unpunished; the wicked are -overthrown and are not.[222] The way which seemed right in a man's eyes -proves to be the way of death.[223] A righteous man falleth seven times -and riseth up again; but the wicked are overthrown by calamity,[224] and -the righteous are obliged to look upon their fall.[225] - -On the other hand, goodness is its own continual reward. While -treacherous men are destroyed by their perverseness, the upright are -guided by their own integrity.[226] While the sinner is overthrown by -his wickedness, righteousness guardeth him that is upright in the -way.[227] If the righteous gets into trouble he is delivered, while -the wicked falls into his place:[228] there is a kind of substitution; -a ransom is paid to enable the righteous to escape, and the ransom is -the person of the wicked.[229] Not only does the righteous come out of -trouble,[230] but, strictly speaking, no mischief really happens to -him; it is only the wicked that is filled with evil.[231] The -righteous eats to the satisfying of his own soul, but the belly of the -wicked shall want.[232] The good man walks on a highway and so -preserves his soul.[233] Mercy and truth shine upon him because he -devises good.[234] He only followed after righteousness and mercy, but -he found life, righteousness, and honour.[235] His heart is flooded -with joy, he actually sings as he journeys on.[236] He seems like a -tree in the green leaf, a tree of life, the fruits of which cannot -fail to be attractive; so that he unconsciously wins favour.[237] The -fruit does not fail, because the root is alive.[238] And if in actual -life this blessedness of the good man does not appear, if by reason of -the evil in the world the righteous seem to be punished, and the noble -to be smitten,[239] that only creates a conviction that the fruit -will grow in another life; for when we have closely observed the -inseparable connection between goodness and blessedness, we cannot -avoid the conviction that "the righteous hath hope in his death."[240] -Yes, practical goodness is the source of perpetual blessing, and it -cannot be altogether hidden. Even a child maketh himself known by his -doings, whether his work be pure and right.[241] To the good we must -assign the supremacy; the evil must bow before them and wait at their -gates.[242] And it is easy to understand why it appears so -incongruous--so abnormal, like a troubled fountain and a corrupted -spring, when the righteous give way to the wicked.[243] - -Nor is the blessing of goodness at all limited to the good man -himself. It falls on his children too. A just man that walketh in his -integrity, blessed are his children after him.[244] It reaches even to -the third generation. A good man leaveth an inheritance to his -children's children.[245] The righteous is a guide to his neighbour -also.[246] He is a joy to his sovereign; he that loveth pureness of -heart, for the grace of his lips the king shall be his friend.[247] -His character and his well-being are a matter of public, even of -national concern, for there is something winning in him; he acts as a -saving influence upon those who are around him.[248] Therefore, when -the righteous increase the people rejoice,[249] when they triumph -there is great glory.[250] When it goeth well with the righteous the -city rejoiceth, just as when the wicked perish there is shouting. By -the blessing of the upright the city is exalted, just as it is -overthrown by the mouth of the wicked.[251] Yes, righteousness -exalteth a nation, while sin is a reproach to the whole people.[252] - -It is the grand public interest to see the wicked perish in order that -the righteous may increase:[253] for the way of the wicked causes -other people to err.[254] His lips are like a scorching fire;[255] his -presence brings a general atmosphere of contempt, ignominy, and -shame.[256] When the wicked rise men hide themselves,[257] when they -bear rule the people sigh.[258] Well may the national feeling be -severe on all those who encourage the wicked in any way. He that saith -unto the wicked, Thou art righteous, peoples shall curse him, nations -shall abhor him; but to them that rebuke him shall be delight, and a -good blessing shall come upon them.[259] It is a sure sign that one is -forsaking the law when one ceases to contend with the wicked and -begins to praise them.[260] - -Blessing to himself, blessing to his children, his neighbours, his -country, is the beautiful reward of the good man; ruin to himself, a -spreading contagion of evil to others, and general execration, is the -lot of the wicked. Well may the former be bold as a lion, and well -may the latter flee when no man pursues, for conscience makes cowards -of us all.[261] - -But at present we have not touched on the chief blessedness of the -good, and the chief curse of the evil, on that which is really the -spring and fountain-head of all. It is the great fact that _God is -with the righteous and against the wicked_, that He judges men -according to their integrity or perverseness, and accepts them or -rejects them simply upon that principle. By looking at this lofty -truth we get all our conceptions on the subject cleared. The perverse -_in heart_ are an abomination to the Lord; such as are perfect in -their way are His delight.[262] A good man shall obtain favour of the -Lord, but a man of wicked devices will He condemn.[263] Evil devices -are an abomination to the Lord,[264] and so is the wicked, but He -loveth the righteous.[265] To justify the wicked or to condemn the -righteous is equally abominable to Him.[266] He considers the house of -the wicked, how the wicked are overthrown to their ruin.[267] He -overthrows the words of the treacherous man, while His eyes preserve -him that hath knowledge.[268] He weighs the heart and keeps the soul -and renders to every man according to his work.[269] Thus His way is a -stronghold to the upright, but a destruction to the workers of -iniquity.[270] He does not regard prayer so much as righteousness; he -that turneth away his ear from hearing the law, even his prayer is an -abomination.[271] Sacrifice goes for nothing in His sight if the life -is not holy. To do justice and judgment is more acceptable to the Lord -than sacrifice.[272] The sacrifice of the wicked is an abomination: -how much more when he bringeth it with a wicked mind?[273] Yes, it is -an abomination to the Lord, just as the prayer of the upright is His -delight. The Lord is far from the wicked, but He heareth the prayer of -the righteous.[274] When the foolish sinner offers a sin-offering -instead of relinquishing his sin, the very offering mocks him, for it -is only the righteous who find favour with the Lord.[275] - -It is this solemn truth, the truth of God's own way of regarding -goodness and wickedness, which makes earnestness on the subject -essential. If goodness were only pleasing to man, if sin were only an -offence against creatures like ourselves, ordinary prudence would -require us to be good and to avoid evil, but higher sanction would be -wanting. When, however, the matter is taken up into the Divine -presence, and we begin to understand that the Supreme Ruler of all -things loves righteousness and hates iniquity, visits the one with -favour and the other with reprobation, quite a new sanction is -introduced. The wicked man, who makes light of evil, to whom it is as -a sport, appears to be nothing short of an absolute fool.[276] In -God's presence it is not difficult to perceive that goodness is -wisdom, the only wisdom, the perfect wisdom. - -But now it may occur to some of us that it is surely nothing very -wonderful to lay this stress upon the close connection between goodness -and God-pleasing. Is it not, we are inclined to say, the most obvious -and unquestioned of facts that God requires goodness at our hands, and -is angry with the wicked every day? It is not very wonderful to us, -because Revelation has made it familiar, but none the less it is a truth -of Revelation, and if we were to ask in what the Inspiration of this -book consists, no simpler and truer answer could be given than that it -teaches, as we have just seen, the alliance of God with righteousness -and the abhorrence in which He holds wickedness. - -Yes, a truism, but it was a discovery which the world was very slow to -make, and it is still a principle on which the world is very unwilling -to act. - -The main characteristic of all heathen religions is that their gods do -not demand righteousness, but certain outward and formal observances; -sacrifices must be offered to them, their vindictive temper must be -propitiated, their anger averted; if the dues of the gods are paid, -the stipulated quantity of corn and wine and oil, the tithes, the -firstfruits, the animals for the altar, the tribute for the temple, -then the worshipper who has thus discharged his obligations may feel -himself free to follow out his own tastes and inclinations. In the -Roman religion, for example, every dealing with the gods was a -strictly legal contract; the Roman general agreed with Jupiter or with -Mars that if the battle should be won a temple should be built. It was -not necessary that the cause should be right, or that the general -should be good; the sacrifice of the wicked, though offered with an -evil intent, was as valid as the sacrifice of the good. In either -case the same amount of marble and stone, of silver and gold, would -come to the god. - -In the Eastern religions not only were goodness and righteousness -dissociated from the idea of the gods, but evil of the grossest kinds -was definitely associated with them. The Phoenician deities, like -those of the Hindoos, were actually worshipped with rites of murder -and lust. Every vice had its patron god or goddess, and it was -forgotten by priest and people that goodness could be the way of -pleasing God, or moral evil a cause of offence to Him. - -Even in Israel, where the teaching of Revelation was current in the -proverbs of the people, the practice generally followed the heathen -conceptions. All the burning protests of the inspired prophets could -not avail to convince the Israelite that what God required was not -sacrifice and offering, but to do justice, to love mercy, and to walk -humbly with Him. Again and again we find that the high places were -frequented and the ritual supported by men who were sensual, unjust, -and cruel. The Sabbath Day was kept, the feasts were duly observed, -the priests were handsomely maintained, and there, it was supposed, -the legitimate claims of Jehovah ceased. What more could He desire? - -This is surely the most impressive proof that the Truth which is under -consideration is far from being obvious. Israel himself, the chosen -channel for communicating this truth to the world, was so slow to -understand and to grasp it, that his religious observances were -constantly degenerating into lifeless ceremonies devoid of all moral -significance, and his religious teachers were mainly occupied in -denouncing his conduct as wholly inconsistent with the truth. - -So far from treating the truth as a truism, our Lord in all His -teaching laboured to bring it out in greater clearness, and to set it -in the forefront of His message to men. He made it the very keynote of -the Gospel that not every one who says, Lord, Lord, shall enter into -the kingdom of heaven, but he that doeth the will of His Father in -heaven. He painted with exquisite simplicity and clearness the right -life, the conduct which God requires of us, and then likened every one -who practised this life to a man who builds his house on a rock, and -every one who does not practise it to a man who builds his house on -the sand. He declared, in the spirit of all that we have just read -from the book of Proverbs, that teachers were to be judged by their -fruits, and that God would estimate our lives not by what we professed -to do, but by what we did; and He took up the very language of the -book in declaring that every man should be judged according to his -works.[277] In every word He spoke He made it plain that goodness is -what God loves, and that wickedness is what He judges and destroys. In -the same way every one of the Apostles insists on this truth with a -new earnestness. St. John more especially reiterates it, in words -which sound even more like a truism than the sayings of this book: "He -that doeth righteousness is righteous even as He is righteous;" and, -"If ye know that He is righteous, ye know that every one also that -doeth righteousness is begotten of Him."[278] - -The Gospel itself is accompanied by a new and more earnest assertion -of this cardinal truth, that God loves goodness, and that He judges -men according to their works. And even now, after many centuries of -Christian faith, and notwithstanding all the teachings of the Bible -and the witness of the Spirit, it is very difficult for many of us to -understand that religion is goodness, and religion without goodness is -impiety of the worst kind. It is supposed by some, in face of all the -accumulated truth and wisdom of the ages which have passed since this -book was written, that God's last and highest message is a -dispensation from practical righteousness--that the Gospel of Grace -means God's willingness to accept men because they believe, apart from -the actual goodness to which all faith is calculated to lead; as if -the Gospel were an announcement that God had entirely changed His -nature, and that all the best and noblest teachings of His Spirit in -the past were set aside by His final revelation. Behind some figment -or other, some perverted notion of imputed righteousness, men try to -hide their guilty countenance, and to persuade themselves that now, in -virtue of the Cross, they can see God without holiness, without purity -of heart. Heaven has been treated as a place where men can enter who -work abomination and make a lie; and in order to secure a full -acceptance for our dogma we try to depreciate goodness as if it were a -thing of little worth, and even come to look with some suspicion on -those who are only good--only moral, I think we call it--and do not -hold our own views of speculative truth. Meanwhile religious teachers -"tell the wicked they are righteous," and earn the curse of the -nation, because they thereby enable men to be hard and cruel and -unjust and selfish and proud and contemptuous, and yet to esteem -themselves as justified by faith. Others "justify the wicked," -accepting a verbal profession in place of a virtuous practice; and -that, as we have seen, is abominable to the Lord. - -Justification by faith loses all its meaning and all its value unless -it is fully admitted that _to be just_ is the great end and aim of -religion. Salvation becomes a delusion unless it is perceived that it -means righteousness. Heaven, and the saints' everlasting rest, become -worthless and misleading ideas unless we recognise that it is the -abode of goodness, and that saints are not, as we sometimes seem to -imply, bad people regarded as holy by a legal fiction, but people who -are made good and are actually holy. - -Strong as the language of our book is upon the subject, it is not -possible to bring out in mere proverbial sayings the eternal necessity -of this great truth. Goodness and blessedness are actually identical, -the reverse and the obverse sides of the same coin. If a man is made -good he is made blessed; but if he is made blessed to all appearance, -and not good, the blessedness proves to be an illusion. It could not -possibly avail to be justified by faith, unless we were made just by -faith; a sore body is not healed by covering it up, a dead man is not -quickened by a smiling mask. There have been many people who counted -themselves the elect, and made no question that they were saved, -though they remained all the time inwardly wicked; they were -miserable, sour, discontented, censorious, a burden to themselves, an -eyesore to others; they were persuaded that they would be happy in -heaven, and they supposed that their constant wretchedness was due to -their being pilgrims in a strange land; but the fact was they would -be more wretched still in heaven, for nowhere is evil such a curse as -in a place where good prevails; their misery arose from their own -wicked hearts, and in the next world, their hearts still being wicked, -their misery must continue and increase. - -May God grant us a clear vision in this matter, that we may see the -due relation of things! Goodness is the principal thing--for it faith -itself and all religion exists. God is goodness--man is evil; what God -means by saving us is to make us good like Himself. That we must be -saved by faith means that we must be made good by faith, not that we -must take faith in place of goodness. That righteousness is imputed to -us by the goodness of God means that the goodness of Christ is -reckoned as ours for the purpose of making us good, not in order to -spare us the necessity of being good. And in this way, and this only, -we must estimate one another. What a man believes in his heart we can -never fully know; but whether he is good or not is a matter plain as -the day. It is easy to bandy words of reproach, to call men -unbelievers, sceptics, atheists; but there is only one wise way of -speaking and thinking. If we see goodness, let us thank God, for -there, be sure, His Spirit is;[279] if we see the lovely graces which -shine in our Lord Jesus Christ gleaming, however fitfully, in our -fellow-men, let us recognise Christ there. And where we see -wickedness, let no consideration of outward Christian profession or -orthodoxy of belief restrain us from fully recognising that it is -evil, or from courageously contending against it. - -FOOTNOTES: - -[208] Prov. x. 28. - -[209] Prov. x. 30. - -[210] Prov. xiv. 11. Cf. Prov. xii. 7: "Overthrow the wicked; and they -are not (_i.e._, there is no rising again for them), but the house of -the righteous shall stand." - -[211] Prov. xi. 18. - -[212] Prov. xiii. 3. - -[213] Prov. xi. 5, 6; xxi. 7. - -[214] Prov. xxii. 8. - -[215] Prov. xxi. 7, 8, 10, 15; xxvi. 24, 26; xv. 28. - -[216] Prov. xi. 7. - -[217] Prov. xiii. 9; xxiv. 20. - -[218] Prov. xi. 19. - -[219] Prov. xi. 21. - -[220] Prov. xiv. 12; xvi. 5, 25; xxi. 2. - -[221] Prov. xxiii. 17, 18; xxiv. 1, 19. - -[222] Prov. xii. 7. - -[223] Prov. xiv. 12; xvi. 25. - -[224] Prov. xxiv. 15, 16. - -[225] Prov. xxix. 16. - -[226] Prov. xi. 3. - -[227] Prov. xiii. 6. Cf. Prov. xiv. 14: "The backslider in heart shall -be sated from his own ways, and the good man from himself." Though -probably we ought to read, with Nowack, [Hebrew: mimme'alalav], which -would give a completer parallelism: "The backslider shall be sated -from his own ways, and the good man from his own doings." - -[228] Prov. xi. 8. Cf. Prov. xxviii. 18. - -[229] Prov. xxi. 18. - -[230] Prov. xii. 13. - -[231] Prov. xii. 21. - -[232] Prov. xiii. 25. - -[233] Prov. xvi. 17; xix. 16. - -[234] Prov. xiv. 22. - -[235] Prov. xxi. 21. - -[236] Prov. xxi. 15; xxix. 6. Unless, with Delitzsch, we are to read -[Hebrew: befesa'] for [Hebrew: befesha'], and [Hebrew: yarutz] for -[Hebrew: yarun], which would give: "In the steps of a bad man lie -snares, but the righteous runs and rejoices." - -[237] Prov. xi. 27, 30. - -[238] Prov. xii. 12. - -[239] Prov. xvii. 26: "To punish the righteous is not good, nor to -smite the noble for their uprightness." - -[240] Prov. xiv. 32. - -[241] Prov. xx. 11. - -[242] Prov. xiv. 19. - -[243] Prov. xxv. 26. - -[244] Prov. xiv. 26: "In the fear of the Lord is strong confidence: and -his children shall have a place of refuge." So Prov. xx. 7: "A just man -that walketh in his integrity: blessed are his children after him." - -[245] Prov. xiii. 22. - -[246] Prov. xii. 26. - -[247] Prov. xxii. 11. Cf. Prov. xvi. 13. - -[248] Prov. xi. 31. - -[249] Prov. xxix. 2. - -[250] Prov. xxviii. 12. - -[251] Prov. xi. 10, 11. - -[252] Prov. xiv. 34. - -[253] Prov. xxviii. 28. - -[254] Prov. xii. 26. - -[255] Prov. xvi. 27. - -[256] Prov. xviii. 3. - -[257] Prov. xxviii. 28. - -[258] Prov. xxix. 2. - -[259] Prov. xxiv. 24, 25. - -[260] Prov. xxviii. 4. - -[261] Prov. xxviii. 1. - -[262] Prov. xi. 20. - -[263] Prov. xii. 2. - -[264] Prov. xv. 26. - -[265] Prov. xv. 9. - -[266] Prov. xvii. 15, 26; xviii. 5. - -[267] Prov. xxi. 12, where "one that is righteous" seems to mean God -Himself; see the margin of R.V. - -[268] Prov. xxii. 12. - -[269] Prov. xxiv. 12. - -[270] Prov. x. 29. - -[271] Prov. xxviii. 9. - -[272] Prov. xxi. 3. - -[273] Prov. xxi. 27. - -[274] Prov. xv. 8, 29. - -[275] Prov. xiv. 9. This seems to be the meaning of this difficult -verse, which should be translated: The sin-offering mocks fools, but -among the righteous is favour. - -[276] Prov. x. 23. - -[277] Matt. xvi. 27. - -[278] 1 John iii. 7, 10; ii. 29. - -[279] "If ye know that He is righteous," says St. John, "ye know that -every one also that doeth righteousness is begotten of Him." (1 John -ii. 29). - - - - - XII. - - _THE TONGUE._ - - "A man shall be satisfied with good by the fruit of his MOUTH: and - the doings of a man's hands shall be rendered unto him."--PROV. - xii. 14. - - "In the transgression of the LIPS is a snare to an evil man: but - the righteous shall come out of trouble."--PROV. xii. 13. - - "A fool's vexation is PRESENTLY KNOWN: but a prudent man - concealeth shame."--PROV. xii. 16. - - "He that uttereth truth SHOWETH FORTH righteousness, but a false - witness deceit."--PROV. xii. 17. - - "The LIP of truth shall be established for ever: but a lying - TONGUE is but for a moment."--PROV. xii. 19. - - "Lying LIPS are an abomination unto the Lord: but they that deal - truly are His delight."--PROV. xii. 22. - - "There is that SPEAKETH rashly like the piercings of a sword: but - the TONGUE of the wise is health."--PROV. xii. 18. - - "A prudent man CONCEALETH knowledge: but the heart of fools - proclaimeth foolishness."--PROV. xii. 23. - - "The WORDS of the wicked are a lying in wait for blood: but the - MOUTH of the upright shall deliver them."--PROV. xii. 6. - - "Heaviness in the heart of a man maketh it stoop; but a good WORD - maketh it glad."--PROV. xii. 25. - - -There is nothing which seems more insubstantial than speech, a mere -vibration in the atmosphere which touches the nerves of hearing and -then dies away. There is no organ which seems smaller and less -considerable than the tongue; a little member which is not even seen, -and, physically speaking, soft and weak. But the word which issues -out of the lips is the greatest power in human life. That "soft tongue -breaketh the bone."[280] Words will change the currents of life: look -for instance at a great orator addressing his audience; how miraculous -must it seem to a deaf man watching the speaker that the quiet opening -of a mouth should be able to produce such powerful effects upon the -faces, the movements, the conduct of the listeners! - -We are coming to consider the importance of this diminutive organ, the -ill uses and the good uses to which it may be turned, and the -consequent necessity of fitly directly and restraining it. - -On the use of the tongue depend the issues of a man's own life. It may -be regarded as a tree which bears fruits of different kinds, and such -fruits as his tongue bears a man must eat. If his words have been good, -then he shall be satisfied with good by the fruit of his mouth.[281] "A -man's belly shall be filled with the fruit of his mouth, with the -increase of his lips shall he be satisfied."[282] The fruits which grow -on this tongue-tree are death and life--the tongue produces them--and he -that loves the tree shall according to his love eat the one fruit or the -other; if he loves death-bearing speech he shall eat death; if he loves -life-bearing speech he shall eat life.[283] So deadly may be the fruit -of the tongue that the mouth of the fool is regarded as a present -destruction.[284] So wholesome may be the fruit of the tongue that the -tongue of the wise may be actually denominated health.[285] - -In the case of the fool it is always very obvious how powerfully the -tongue affects the condition of the speaker. His lips are always -coming into strife, and his mouth is always calling for stripes. It is -his destruction, and his lips are the snare of his soul.[286] In the -transgression of the lips always lies the snare for the evil man: -ultimately all men are in effect condemned out of their own -mouths.[287] The tongue proves to be a rod for the back of the proud -and foolish owner of it, while the good man's tongue is a constant -life-preserver.[288] As an old proverb says, a fool's tongue is always -long enough to cut his own throat. On the other hand, where the tongue -is wisely used it always brings back joy to the speaker in the -end.[289] Thus whoever keeps his mouth and his tongue keeps his soul -from troubles,[290] but the man who does not take the pains to hear, -but gives his testimony falsely, shall perish.[291] While the use of -the tongue thus recoils on the speaker for good or for evil, it has a -wide influence also on others. "He that hath a perverse tongue falleth -into mischief,"[292] but when speech is good, and such as it ought to -be, "the words of a man's mouth are like deep waters, a gushing brook, -a well of wisdom."[293] - -Thus it is of vast and obvious importance how we use our tongue. If -our speech is gracious we shall win the friendship of the king,[294] -and it is a pleasant thing if we "keep the words of the wise within us -and if they be established together upon our lips."[295] It is better -for us to be poor than perverse or untruthful in our speech.[296] Our -teacher, especially our Divine Lord, will rejoice inwardly and deeply -"when our lips speak right things."[297] - -We are now cautioned against some of the evil purposes to which the -tongue may be turned, and as all the heads of evil are passed in -review we realize why St. James spoke of the tongue as "the world of -iniquity" (iii. 6); and how profound was our Lord's teaching that out -of the mouth proceed the things which defile a man (Matt. xv. 18). - -First of all, the tongue is a fruitful source of _Quarrelling_ and -discord. A fool cannot hide his vexation, but must immediately blurt -it out with the tongue.[298] When he is angry he must utter it all at -once,[299] though a wise man would keep it back and still it, so -concealing shame. No one is more certain to come to grief than "he who -provokes with words."[300] These irritating taunts and threats are -like coals to hot embers, and wood to fire;[301] in their absence the -contention would quickly die out. It is therefore the wise counsel of -Agur to one who has done foolishly in exalting himself, or has even -entertained for a moment the arrogant or quarrelsome thought, "Hand -on thy mouth!" for speech under such circumstances produces strife as -surely as churning produces butter from milk, or a blow on the nose -blood.[302] Rash, inconsiderate, angry words are like the piercings of -a sword.[303] If only our wrathful spirit made us immediately dumb, -anger would never go far, it would die out as a conflagration dies -when there is no wind to fan the flames. - -But again, the tongue is the instrument of _Lying_; one of its worst -disservices to man is that when it is well balanced, so that it easily -wags, it often betrays him into untruths which his heart never -contemplated nor even approved. It is the tongue which by false -witness so often condemns the innocent.[304] A worthless witness -mocketh at judgment; and the mouth of the wicked swalloweth -iniquity.[305] And though such a witness shall not in the long run go -unpunished, nor shall the liar escape,[306] yet, as experience shows, -he may have brought ruin or calamity on others before vengeance falls -upon him. The false witness shall perish,[307] but often not before he -has like a mace or a hammer bruised and like a sword or a sharp arrow -pierced his unfortunate neighbour.[308] It is the tongue which glozes -over the purposes of hate, and lulls the victim into a false security; -the fervent lips and the wicked heart are like a silver lining spread -over an earthen vessel to make it look like silver; the hatred is -cunningly concealed, the seven abominations in the heart are hidden; -the pit which is being dug and the stone which is to overwhelm the -innocent are kept secret by the facile talk and flatteries of the -tongue; the more the tongue lies in its guileful machinations the more -the heart hates the victims of its spite.[309] A righteous man hates -lying, but the wicked, by his lies, brings disgrace and shame.[310] -The lie often appears to prosper for a moment,[311] but happily it is -an abomination to the Lord,[312] and in His righteous ordering of -events he makes the falsehood which was as bread, and sweet to the -lips, into gravel which breaks the teeth in the mouth.[313] The curse -which is causeless is frustrated, and so also is the empty lie; it -wanders without rest, without limit, like a sparrow or a swallow.[314] - -Closely allied to lying is _Flattery_; and to this vile use the tongue -is often put. Flattery is always a mistake. It does not attain its end -in winning the favour of the flattered; for in the long run "he that -rebuketh a man shall find more favour than he that flattereth with the -tongue."[315] If it is believed, as often unfortunately it is, it -proves to be a net spread in the path, which may trip up, and may even -capture and destroy, the unwary walker.[316] - -Another evil use of the tongue is for _Whispering and tale-bearing_. -"He that goeth about as a tale-bearer revealeth secrets"--he is not to -be trusted, it is better to have nothing to do with him. Disclosing -the secret of another is a sure way of incurring reproach and lasting -infamy. Such a habit is a fruitful source of rage and indignation, it -brings black wrath to the countenance of him whose secret has been -published, just as a north wind spreads the rain clouds over the -sky.[317] The temptation to tattling is great; the business of a -gossip brings an immediate reward; for the corrupt heart of man -delights in scandal as an epicure in tit-bits: "The words of a -whisperer are as dainty morsels which go down into the chamber of the -belly."[318] But what mischief they do! They separate bosom friends, -sowing suspicion and distrust.[319] Where there is already a little -misunderstanding, the whisperer supplies wood to the fire and keeps it -burning; apart from him it would soon die out.[320] But if he thinks -there is any prospect of a reconciliation he will be constantly -harping on the matter; one who seeks love would try to hide the -transgression, but the scandalmonger is a foe to love and the -unfailing author of enmity.[321] - -But there is _Mischief_, more deliberate and more malignant still, -which the tongue is employed to plot, to plan and to execute. "With -his mouth the godless man destroyeth his neighbour."[322] "The words -of the wicked are a lying in wait for blood."[323] "The mouth of the -wicked poureth out evil things,"[324] blasphemies, obscenities, -curses, imprecations. "A froward man scattereth abroad strife."[325] -He deceives, and in bitter raillery declares that he was only jesting; -he is like a madman casting firebrands, arrows, and death.[326] We -know what it is to hear a man pouring out foul, abusive, and impious -language, until the very atmosphere seems enflamed with firebrands, -and arrows fly hither and thither through the horrified air. We know, -too, what it is to hear the smooth and well-turned speech of the -hypocrite and the impostor, which seems to oppress the heart with a -sense of decomposition; righteousness, truth, and joy seem to wither -away, and in the choking suffocation of deceit and fraud life itself -seems as if it must expire. - -It is a relief to turn from those worst uses of the tongue to the more -pardonable vices of _Rashness_ and _Inopportuneness_ of speech. Yet -these too are evil enough in their way. To pass a judgment before we are -in possession of the facts, and before we have taken the pains to -carefully investigate and consider them, is a sign of folly and a source -of shame.[327] So impressed is our teacher with the danger of -ill-considered speech that he says, "Seest thou a man that is hasty in -his words? there is more hope of a fool than of him."[328] And even -where the utterance of the tongue is in itself good it may be rendered -evil by its untimeliness; religious talk itself may be so introduced as -to hinder the cause of religion; pearls may be cast before swine: "Speak -not in the hearing of a fool, for he will despise the wisdom of thy -words."[329] There must be some preparation of spirit before we can -wisely introduce Divine and heavenly things, and circumstances must not -be chosen which will tend to make the Divine things seem mean and -contemptible. It may be good to rebuke an evildoer, or to admonish a -friend; but if the opportunity is not fitting, we may make the evildoer -more evil,--we may alienate our friend without improving him. - -Considering then what mischief may be done with the tongue, it is not to -be wondered at that we are cautioned against _excessive speech_. "In the -multitude of words there wanteth not transgression, but he that -refraineth his lips doeth wisely."[330] "He that guardeth his mouth -keepeth his life; who opens wide his lips gets destruction, and a fool -spreadeth out folly."[331] "In all labour is profit, the talk of the -lips tends only to poverty."[332] "Wisdom rests in the heart of the -understanding, but even in the inward part of fools all is -blabbed."[333] "In the fool are no lips of knowledge" because he is -always talking.[334] "The tongue of the wise uttereth knowledge aright, -but the mouth of fools poureth out folly."[335] "A fool hath no delight -in understanding, but only that his heart may reveal itself."[336] One -who is always pouring out talk is sure to be pouring out folly. The wise -man, feeling that all his words must be tested and weighed, is not able -to talk very much. When your money is all in copper, you may afford to -throw it about, but when it is all in gold you have to be cautious. A -Christian feels that for every idle word he utters he will have to give -account, and as none of his words are to be idle they must be -comparatively few; the word that kindles wrath, the lie, the whisper, -the slander, can therefore find no place on his lips. - -This brings us to the _Good and beautiful uses of the tongue_, those -uses which justify us in calling the tongue of the wise Health.[337] -First of all the tongue has the gracious power of soothing and -restraining anger. It is the readiest instrument of peace-making. -Gentleness of speech allays great offences,[338] and by preventing -quarrels, disarming wrath, and healing the wounds of the spirit, it -maintains its claim to be a tree of life.[339] If in the tumult of -passion, when fiery charges are made and grievous provocations are -uttered, the tongue can be held in firm restraint, and made to give a -soft answer, the storm will subside, the angry assailant will retire -abashed,[340] and the flaming arrows will be quenched in the buckler -of meekness which opposes them. Nor is the tongue only defensive in -such cases. The pleasant words, spoken out of a kindly and gentle -nature, have a purifying effect;[341] they cleanse away the -defilements out of which the evil passions sprang; they purge the -diseased humours which produce the irritations of life; they supply a -sweet food to the poor hearts of men, who are often contentious -because they are hungry for sympathy and love. Pleasant words are as -a honeycomb, sweet to the soul, health to the bones.[342] They must be -true words, or they will not in the end be pleasant, for, as we have -seen, the sweet bread of falsehood turns to gravel in the mouth. But -what a different world this would become if we all spoke as many -pleasant words as we honestly could, and were not so painfully afraid -of showing what tenderness and pity and healing actually exist in our -hearts! For another beautiful use of the tongue is to comfort the -mourners, of whom there are always so many in the world. "Heaviness in -the heart of a man maketh it stoop." There are these stooping, -bowed-down hearts everywhere around us. We wish that we could remove -the cause of sorrow, that we could effectually change the conditions -which seem unfavourable to joy; but being unable to do this, we often -stand aloof and remain silent, because we shrink from giving words -without deeds, pity without relief. We forget that when the heart is -heavy it is just "a good word that maketh it glad."[343] Yes, a word -of genuine sympathy, a word from the heart,--and in trouble no other -word can be called good,--will often do more to revive the drooping -spirit than the grosser gifts of material wealth. A coin kindly given, -a present dictated by a heart-felt love, may come as a spiritual -blessing; on the other hand, money given without love is worthless, -and seldom earns so much as gratitude, while a word in season, how -good it is![344] It is better than silver and gold; the discouraged -and despondent heart seems to be touched with the delicate finger of -hope, and to rise from the ashes and the dust with a new purpose and -a new life. It must, of course, be in season. "As vinegar upon nitre -so is he that sings songs to a sad heart."[345] But the seasonable -word, spoken just at the right moment and just in the right tone, -brief and simple, but comprehending and penetrating, will often make -the sad heart sing a song for itself. - -Great stress is to be laid on this seasonableness of speech, whether -the speech be for comfort or reproof. A word fitly spoken, or to -preserve the image implied in the original, a word that runs on its -wheels in the just and inevitable groove, is compared to a beautiful -ornament consisting of golden apples set in an appropriate framework -of silver filigree.[346] In such an ornament the golden apples torn -from their suitable foil would lose half their beauty, and the silver -setting without the apples would only suggest a void and a missing. It -is in the combination that the artistic value is to be found. In the -same way, the wisest utterance spoken foolishly[347] jars upon the -hearers, and misses the mark, while a very simple saying, a platitude -in itself, may by its setting become lovely and worthy. The best -sermon in a social gathering will seem out of place, but how often can -the Christian man by some almost unobserved remark correct -unseasonable levity, rebuke unhallowed conversation, and lead the -minds of the company to nobler thoughts. The timely word is better -than the best sermon in such a case. - -The use of the tongue in _Reproof_ is frequently referred to in these -proverbs. "A wise reprover upon an obedient ear" is compared to "an -earring of gold, an ornament of fine gold."[348] And rebuke is, as we -have seen, preferred before flattery.[349] But how wise we must be -before our tongue can fitly discharge this function! How humble must -the heart be before it can instruct the tongue to speak at once with -firmness and tenderness, without a touch of the Pharisee in its tone, -to the erring brother or the offending stranger! A rebuke which -springs not from love but from vanity, not from self-forgetfulness but -from self-righteousness, will not be like an earring of gold, but -rather like an ornament of miserable tinsel chafing the ear, the cause -of gangrene, a disfigurement as well as an injury. But if we live in -close communion with Christ, and daily receive His stern but tender -rebukes into our own souls, it is possible that we may be employed by -Him to deliver timely rebukes to our fellow-men. - -There are two other noble uses of the tongue to which reference is -constantly made in our book; the _Instruction of the ignorant_, and -the _Championship of the distressed_. With regard to the first, we are -told that "the lips of the wise disperse knowledge," while of course -the heart of the foolish not being right cannot possibly impart -rightness to others.[350] It is only the wise in heart that can claim -the title of prudent, but where that wisdom is "the sweetness of the -lips increaseth learning."[351] "The heart of the wise instructeth his -mouth and addeth learning to his lips."[352] The lips of knowledge -are compared to a precious vessel which is more valuable than gold or -rubies.[353] To teach well requires earnest preparation, "the heart of -the righteous studieth to answer."[354] But when the right answer to -the pupil is discovered and given it is beautifully compared to a kiss -on the lips.[355] - -But never is the tongue more divinely employed than in using its -knowledge or its pleadings to deliver those who are in danger or -distress. "Through knowledge the righteous may often be -delivered."[356] The mouth of the upright will deliver those against -whom the wicked are plotting.[357] It is a great prerogative of wise -lips that they are able to preserve not themselves only but -others.[358] The true and faithful witness delivers souls.[359] It is -this which gives to power its one great attraction for the good man. -The ruler, the judge, the person of social consideration or of large -means is in the enviable position of being able to "open his mouth for -the dumb, in the cause of all such as are left desolate, to judge -rightly and minister judgment to the poor and needy."[360] - -The Press--that great fourth estate--which represents for us the more -extended use of the tongue in modern times, illustrates in the most -vivid way the service which can be rendered where speech is fit, and -also the injury that can be done where it is rash, imprudent, -dishonest, interested, or unjust. - -After thus reviewing some of the good uses of the tongue, and -observing how they depend on the state of the heart,[361] we cannot -help again laying stress on the need of a wise self-control in all -that we say. He that refraineth his lips doeth wisely. A man of -understanding holdeth his peace.[362] "He that spareth his words hath -knowledge."[363] "Even a fool when he holdeth his peace is counted -wise, when he shutteth his lips he is prudent."[364] If only the -uninstructed and foolish person has sense enough to perceive that -wisdom is too high for him he will not open his mouth in the -gate,[365] and so in listening he may learn. "Of thine unspoken word -thou art master," says an Indian proverb, "but thy spoken word is -master of thee." We are to be swift to hear, but slow to speak: we are -to ponder all that we hear, for it is only the simple that believes -every word, the prudent man looks well to his going.[366] As St. James -says, summing up all the teaching that we have reviewed, "If any man -thinketh himself to be religious, while he bridleth not his tongue, -but deceiveth his heart, this man's religion is vain."[367] - -And now there is only one other point to be noticed, but it is one of -vast importance. As we realize the immense power of the tongue and the -great issues which depend on its right or wrong employment; as we sum -up all the evil which its tiny unobserved movements can accomplish, -and all the rich blessings which it is, under right supervision, -capable of producing; and as from personal experience we recognise how -difficult it is to bridle the unruly member, how difficult it is to -check the double fountain so that it shall send forth sweet waters -only, and no bitter, we may be awed into an almost absolute silence, -and be inclined to put away the talent of speech which our Lord has -given to us, not daring to use it lest in using we should abuse it. -But here is the answer to our misgiving: the plans and preparations of -our hearts belong to us, but the answer of the tongue is from the -Lord.[368] This most uncontrollable organ of the body can be put under -our Lord's control. He is able to give us "a mouth and wisdom," and to -make our words not our own but the utterance of His Holy Spirit. There -may be "an ocean round our words which overflows and drowns them," the -encircling influences of God, turning even our faultiest speech to -good account, neutralising all our falterings and blunderings, and -silencing our follies and perversities. - -Shall we not put our lips under our Lord's control, that the answer of -our tongue may be from Him? While we seek daily to subject our hearts -to Him, shall we not in a peculiar and a direct manner subject our -tongues, to Him? for while a subjected heart may keep the mouth from -speaking evil, if the tongue is to speak well and to be employed for -all its noble uses it must be immediately moved by God, our lips must -be touched with a coal from the altar, our speech must be chastened -and purified, inspired and impelled, by Him. - -FOOTNOTES: - -[280] Prov. xxv. 15. - -[281] Prov. xiii. 2. - -[282] Prov. xviii. 20. - -[283] Prov. xviii. 21. - -[284] Prov. x. 14. - -[285] Prov. xii. 18. - -[286] Prov. xviii. 6, 7. - -[287] Prov. xii. 13. - -[288] Prov. xiv. 3. - -[289] Prov. xv. 23. - -[290] Prov. xxi. 23. - -[291] Prov. xxi. 28. - -[292] Prov. xvii. 20. - -[293] Prov. xviii. 4. - -[294] Prov. xxii. 11. - -[295] Prov. xxii. 18. - -[296] Prov. xix. 1, 22. - -[297] Prov. xxiii. 16. - -[298] Prov. xii. 16. - -[299] Prov. xxix. 11. - -[300] Prov. xix. 7. All the Proverbs in this selection are in the form -of a distich. This affords a fair presumption that this verse with its -three clauses is mutilated; and the presumption is confirmed by the fact -that the third clause adds nothing of value, even if it be intelligible -at all, to the sense. There is good reason, therefore, for believing -that this third clause is the half of a distich which has not been -preserved in its integrity; all the more because the LXX. have a -complete proverb which runs thus: [Greek: ho polla kakopoion -telesiourgei kakian, hos de erethizei logous ou sothesetai]. "He that -does much evil is a craftsman of iniquity, and he that uses provoking -words shall not escape." Perhaps in the Hebrew text which was before the -Greek translators [Hebrew: menaddef] appeared instead of [Hebrew: -meraddef], and [Hebrew: lohayah] instead of [Hebrew: lo-hemmah]. - -[301] Prov. xxvi. 21. - -[302] Prov. xxx. 32, 33. - -[303] Prov. xii. 18. - -[304] Prov. xii. 17. - -[305] Prov. xix. 28. - -[306] Prov. xix. 5, rep. ver. 9. - -[307] Prov. xxi. 28. - -[308] Prov. xxv. 18. - -[309] Prov. xxvi. 23-28. - -[310] Prov. xiii. 5. - -[311] Prov. xii. 19. - -[312] Prov. xii. 22. - -[313] Prov. xx. 17. - -[314] Prov. xxvi. 2. - -[315] Prov. xxviii. 23. - -[316] Prov. xxix. 5. - -[317] Prov. xi. 13 and xx. 19; xxv. 2, 23. _Cf._ "Whoso discovereth -secrets loseth his credit and shall never find friend to his mind" -(Eccles. xxvii. 16). - -[318] Prov. xviii. 8, rep. xxvi. 22. - -[319] Prov. xvi. 28. - -[320] Prov. xxvi. 20. - -[321] Prov. xvii. 9. - -[322] Prov. xi. 9. - -[323] Prov. xii. 6. - -[324] Prov. xv. 28. - -[325] Prov. xvi. 28. - -[326] Prov. xxvi. 18, 19. - -[327] Prov. xviii. 13. - -[328] Prov. xxix. 20. - -[329] Prov. xxiii. 9. - -[330] Prov. x. 19. - -[331] Prov. xiii. 3, 16. - -[332] Prov. xiv. 23. - -[333] Prov. xiv. 33. - -[334] Prov. xiv. 7. There is a quaint and pertinent passage in Lyly's -Euphues:--"We may see the cunning and curious work of Nature, which -hath barred and hedged nothing in so strongly as the tongue, with two -rowes of teeth, and therewith two lips, besides she hath placed it -farre from the heart, that it should not utter that which the heart -had conceived; this also should cause us to be silent, seeinge those -that use much talke, though they speake truly, are never beleeved." - -[335] Prov. xv. 2. - -[336] Prov. xviii. 2. - -[337] Prov. xii. 18. - -[338] Eccl. x. 4. - -[339] Prov. xv. 4. [Hebrew: marpe] is best rendered here and in Eccl. -x. 4 by "gentleness." It is just that quality of humility and -submission and tranquillity which our Lord blessed as meekness. - -[340] Prov. xv. 1. - -[341] Prov. xv. 26. - -[342] Prov. xvi. 24. - -[343] Prov. xii. 25. - -[344] Prov. xv. 23. - -[345] Prov. xxv. 20. - -[346] Prov. xxv. 11. - -[347] _Cf._ Eccles. xx. 20: "A wise sentence shall be rejected when it -cometh out of a fool's mouth, for he will not speak it in due season." - -[348] Prov. xxv. 12. - -[349] Prov. xxviii. 23. - -[350] Prov. xv. 7. - -[351] Prov. xvi. 21. - -[352] Prov. xvi. 23. - -[353] Prov. xx. 15. - -[354] Prov. xv. 28. - -[355] Prov. xxiv. 26. - -[356] Prov. xi. 9. - -[357] Prov. xii. 6. - -[358] Prov. xiv. 3. - -[359] Prov. xiv. 5, 25. - -[360] Prov. xxxi. 8, 9. - -[361] Note the intimate connection between conduct and speech in such -a proverb as xvii. 4. When we do evil we are always ready to listen to -evil talk, when we talk deceitfully we are preparing to go on to worse -deeds of evil, to listen to tongues of destruction. Note, too, how in -xii. 5 the thoughts and the counsels of the heart come before the -words and the mouth in v. 6. - -[362] Prov. xi. 12. - -[363] Prov. xvii. 27. - -[364] Prov. xvii. 28. _Cf._ the old Norse proverb:-- - - "An unwise man when he comes among the people - Had best be silent: no one knows - That he nothing knows unless he talks too much." - -[365] Prov. xxiv. 7. - -[366] Prov. xiv. 15. - -[367] James i. 26. - -[368] Prov. xvi. 1. - - - - - XIII. - - _PRIDE AND HUMILITY._ - - "A wise son heareth his father's instruction, but a scorner - heareth not rebuke."--PROV. xiii. 1. - - "Poverty and shame shall be to him that refuseth correction, but - he that regardeth reproof shall be honoured."--PROV. xiii. 18. - - "By pride cometh only contention, but with the well advised is - wisdom."--PROV. xiii. 10. - - "Whoso despiseth the word bringeth destruction on himself; but he - that feareth the commandment shall be rewarded."--PROV. xiii. 13. - - This last proverb appears in another form, as, "He that giveth - heed unto the word shall find good, and whoso trusteth in the Lord - happy is he."--PROV. xvi. 20. - - -By a proud man we mean one who esteems himself better than others; by -a humble man we mean one who counts others better than himself. The -proud man is so convinced of his intrinsic superiority that if -appearances are against him, if others obtain more recognition, -honour, wealth than he, the fault seems to him to lie in the evil -constitution of the world, which cannot recognize merit; for his own -intrinsic superiority is the axiom which is always to be taken for -granted; "his neighbours therefore find no favour in his eyes, and he -even desires their calamity and ruin," in order, as he would put it, -that every one may be set in his due place.[369] Meanwhile he is -always boasting of possessions, dignities, and gifts which do not -yet, but some day will, appear to the public eye. He is like clouds -which overcast the sky, and wind which frets the earth, without -bringing any wholesome rain.[370] If, on the other hand, appearances -are with him, if wealth, dignity, and honour fall to his share, he is -affably convinced of his own supreme excellence; the proof of his own -conviction is written large in his broad acres, his swelling -dividends, and his ever-increasing troops of flatterers and friends; -and he moves smoothly on to--what?--strange to say, little as he -thinks it, to destruction, for "Pride goeth before destruction, and a -haughty spirit before a fall."[371] If he only knew he would say, -"Better is it to be of a lowly spirit with the meek than to divide the -spoil with the proud;"[371] for "before destruction the heart of man -is haughty, and before honour goeth humility."[372] The event shows, -if not in this world, yet the more surely in the next, that it is well -to "let another man praise thee, and not thine own mouth; a stranger, -and not thine own lips."[373] - -When our eyes are open to see things as they are, we are no longer in -the least impressed by the "proud and haughty man whose name is -scorner working in the arrogance of pride."[374] We may not live to -see it, but we are quite persuaded that "a man's pride shall bring him -low, but he that is of a lowly spirit shall obtain honour."[375] -"Seest thou a man wise in his own conceit? There is more hope of a -fool than of him."[376] - -Now what are the evil effects of pride, and what are the blessings -that follow on humility? - -_First of all_, pride cuts a man off from all the salutary effects of -reproof, rebuke, criticism, and counsel, without which it is not -possible for any of us to become wise. "A wise son" is the result of "a -father's correction," says the text, and such a son makes his father -glad;[377] but the pride in a child's heart will often prevent him from -receiving even the correction of a father, and will lead him to despise -his mother. And if the parents have not firmness and wisdom enough to -overcome this childish resistance, it will grow with years, and prove -more and more disastrous. "He is in the way of life that heedeth -correction, but he that forsaketh reproof erreth."[378] If he had loved -reproof he would have acquired knowledge, but hating it he becomes -brutish.[379] It is evident then that this pride is folly. He is a fool -that despises his father's correction, but he that regardeth reproof -getteth prudence.[380] He that refuseth correction despiseth his own -soul, but he that hearkeneth to reproof getteth understanding.[381] - -When we are grown up, and no longer under the tutelage of parents who -love us, pride is still more likely to harden our hearts against -criticism and counsel. The word of warning falls on the proud ear in -vain, just because it is the word of warning, and often does the -wilful heart mourn as it suffers the penalty of its stubbornness.[382] -A man who refuses correction is a synonym for poverty and shame.[383] -These words which we in our pride despise might be an incalculable -benefit to us. Even the most witless criticism may be useful to a -humble mind, even the most unjust attacks may lead us to wholesome -self-searching, and to a more careful removal of possible offences. -While if the criticism is fair, and prompted by a kind heart, or if -the rebuke is administered by one whose wisdom and justice we respect, -it is likely to do us far more good than praise and approval. "A -rebuke entereth deeper into one that hath understanding than a hundred -stripes into a fool."[384] "Better is open rebuke than love that is -hid."[385] If we were wise we should value this plain and honest -speaking much more than the insipid flattery which is often dictated -by interested motives.[386] In fact, praise is a very questionable -benefit; it is of no use at all unless we carefully test it, and try -it, and accept it with the greatest caution, for only a small part of -it is pure metal, most of it is mere dross;[387] and praise that is -not deserved is the most dangerous and deleterious of delights. But -rebuke and criticism cannot do us much harm. Many great and noble men -have been ruined by admiration and popularity, who might have -thriven, growing greater and nobler, in the fiercest and most -relentless criticism. Donatello, the great Florentine sculptor, went -at one time of his life to Padua, where he was received with the -utmost enthusiasm, and loaded with approbation and honours. But soon -he declared his intention of returning to Florence, on the ground that -the sharp assaults and the cutting criticisms which always assailed -him in his native city were much more favourable to his art than the -atmosphere of admiration and eulogy. In this way he thought that he -would be stimulated to greater efforts, and ultimately attain to a -surer reputation. In the same spirit the greatest of modern art -critics has told us how valuable to him were the criticisms which his -humble Italian servant made on his drawings. Certainly, "with those -who allow themselves to be advised is wisdom."[388] "He that trusteth -in his own heart," and cannot receive the advice of others, "is a -fool; but whoso walketh wisely he shall be delivered," sometimes -perhaps by the humble suggestions of very simple people.[389] - -Yes, "with the lowly is wisdom:"[390] they "hearken to counsel,"[391] -and in doing so they get the advantage of many other wits, while the -proud man is confined strictly to his own, and however great his -capacity may be, it is hardly probable that he will sum up all human -wisdom in himself. The lowly gives heed to the word, no matter who -speaks it, and finds good;[392] he abides among the wise, because he is -always ready to learn; consequently, he becomes wise, and eventually he -gets the honour which he deserves.[393] It is in this way that people -of lowly station and very moderate abilities often come to the front. "A -servant that deals wisely has rule over a son that causes shame, and has -part in the inheritance among the brethren."[394] To a crafty son no -good shall be, but to a servant who is wise his actions shall prosper -and his way be made straight.[395] The consciousness of not being -clever, and a wise diffidence in our own judgment, will often make us -very thankful to learn from others and save us from the follies of -wilfulness; and thus very much to their own astonishment the humble find -that they have outdistanced their more brilliant competitors in the -race, and, walking in their humility, unexpectedly light upon -recognition and admiration, honour and love. - -This first point, then, becomes very clear in the light of experience. -One of the most injurious effects of Pride is to cut off its miserable -victim from all the vast help and service which rebuke and criticism -can render to the humble. One of the sweetest results of a genuine -humility is that it brings us to the feet of all wise teachers; it -multiplies lessons for us in all the objects which surround us; it -enables us to learn even from those who seem to be too captious to -teach, or too malevolent to be even wise. The humble mind has all the -wisdom of the ages as its possession, and all the folly of fools as an -invaluable warning. - -_Secondly_, by pride comes nothing but strife,[396] and he loveth -transgression that loveth strife; he that raiseth high his gate, -_i.e._, builds a lofty house, seeketh destruction.[397] It is the -pride of monarchs and nations which produces war; the sense of -personal dignity which is always sudden and quick in quarrel; the -feeling of swollen self-importance which is afraid to make peace lest -it should suffer in the eyes of men. And in the affairs of private -life our pride, rather than our sense of right, usually creates, -fosters, and embitters divisions, alienations, and quarrels. "I am -perfectly innocent," says Pride; "I bear no resentment, but it would -be absurd for me to make the first advances; when those advances are -made, I am willing to forgive and to forget." "I think I am innocent," -says Humility, "but then I may have been very provoking, and I may -have given offence without knowing it; in any case, I may as well make -an offer of apology; if I fail, I fail." - -Nor is this the only way in which strife grows out of pride, for "by -pride comes _nothing but_ strife." All the foolish extravagances of -social competition are to be traced to the same source. One man -"raises high his gate," builds a fine house, and furnishes it in the -best way. He flatters himself that his "little place" is tolerably -comfortable, and he speaks with some contemptuous pity of all his -neighbours' houses. Immediately all his neighbours enviously strive to -excel him, and pride vies with pride, heartburnings are many and -bitter. Then there comes on the scene one who in wealth and -ostentation of wealth exceeds them all, and the first man is now -racked with envy, strains every nerve to outdo the insolent intruder, -suffers his debts to far exceed his assets, and soon incurs the -inevitable crash. That is how pride works in one very obvious -department of social life. But it is the same in every other -department. Who can calculate the miseries which are produced by the -grotesque assumptions of poor mortals to be superior to their -fellow-mortals? Parents will mar their children's lives by refusing -their consent to marriages with those who, for some perfectly -artificial reason, are held to be beneath them; or will still more -fatally ruin their children's happiness by insisting on alliances with -those who are held to be above them. Those who prosper in the world -will heartlessly turn their backs on relations who have not prospered. -Men who earn their living in one particular way, or in no particular -way, will loftily contemn those who earn their living in another -particular way. Those who dress in the fashion will look in another -direction when they pass people who do not dress in the fashion, -though they may be under deep obligations to these slighted friends. -This is all the work of pride. Then there are the sneers, the taunts, -the sarcasms, the proud man's scorn, like "a rod in the mouth" -indeed,[398] which falls with cutting cruelty on many tender backs and -gentle faces. The overbearing temper of one who "bears himself -insolently and is confident"[399] will sometimes take all the -sweetness out of life for some delicate woman, or shrinking child, or -humble dependent, bruising the poor spirit, rending the terrified -heart, unnerving and paralysing the weaker and more helpless nature. - -From first to last this haughty spirit is a curse and a torment to -everyone, and not least to itself. It is like a cold and biting wind. -It is like an erosive acid. It produces more sorrows than the north -wind produces icicles. It mars more lives than anyone but God is able -to count. It breaks the hearts of the humble, it excites the passions -of the wrathful, it corrupts the conduct of the weak. It ruins -children, it poisons social life, it inflames differences, and plunges -great nations into war. - -If it were permitted to enter heaven, it would turn heaven into hell, it -would range the hosts of heaven in envious cliques and mutually scornful -castes, it would make the meek spirit sigh for earth, where there was at -least the hope of death, and would turn the very presence and power of -God into a constant object of envy and an incentive to rebellion. It is -obvious, then, that pride cannot enter heaven, and the proud man, if he -is to enter, must humble himself as a little child. - -_Third_--and this leads us to contemplate the worst result of Pride -and the loveliest outcome of Humility--"Every one that is proud of -heart is an abomination to the Lord; though hand join in hand he shall -not be unpunished."[400] "The Lord will root up the house of the -proud; but He will establish the border of the widow."[401] In a word, -Pride is hateful to God, who resists the proud and gives grace to the -humble. The proud man, whether he knows it or not, comes into direct -conflict with God: he may not intend it, but he is pitting himself -against the Omnipotent. That hardening of the face is a sign of evil, -just as the patient humble ordering of the way is a sign of -righteousness.[402] In that high look and proud heart there seems to -be something dignified, flashing, and luminous; it is undoubtedly -much admired by men. By God it is not admired; it is regarded merely -as the lamp of the wicked, and as sin.[403] The light, such as it is, -comes from hell; it is the same light that burned on the faces of the -apostate angels "o'erwhelmed with floods and whirlwinds of tempestuous -fire." The proud man dares the thunderbolts of God. He scorns men whom -he sees, and in doing so he scorns God whom he has not seen; the men -whom he consciously scorns cannot, but the God whom he unwittingly -scorns will, take vengeance upon him. He has hardened his heart, he -has grown great in his own eyes, he has despised the creatures made in -God's image; he will suddenly be cut off, and that without remedy. - -On the other hand, by humility men learn to know and to fear the -Lord.[404] God reveals Himself to the humble heart, not as a King of -Terrors, but kind and good, with healing in His wings, leading the -contrite spirit to implicit trust in Himself, and "whoso trusteth in -the Lord, happy is he."[405] When we realize this we cannot wonder -that so few people seem to know God; men are too proud; they think of -themselves more highly than they ought to think, and consequently they -do not think at all of Him; they receive honour one of another, and -eagerly desire such honour, and consequently they cannot believe in -Him, for to believe in Him implies the desire of no honour except such -as comes from Him. - -It is a strange truth that God should dwell in a human heart at all, -but it is almost self-evident that if He is to dwell in any human -heart it must be in one which has been emptied of all pride, one which -has, as it were, thrown down all the barriers of self-importance, and -laid itself open to the incoming Spirit. If we cling to ever so little -of our natural egotism; if we dwell on any imagined excellence, -purity, or power of our own; if we are conscious of any elation, any -springing sense of merit, which would set us, in our own judgment, on -some equality with God,--how could the High and Lofty One that -inhabiteth Eternity enter in? That thought of vanity would seek to -divide our nature with Him, would enter into negotiations for a joint -occupation, and the insulted Spirit of God would depart. - -If in ordinary human affairs "before destruction the heart of man is -haughty, and before honour goeth humility;"[406] if even in our -dealings with one another happiness and success and prosperity depend -on the cultivation of a modest spirit, how much more when we come to -deal with God must haughtiness appear the presage of destruction, and -humility the only way of approach to Him! - -It is not possible to think too humbly of yourself, it is not possible -to be too lowly, you cannot abase yourself too much in His Holy -Presence. Your only attitude is that of Moses when he took off his shoes -because the place he stood on was holy ground; or that of Isaiah when he -cried out that he was "a man of unclean lips." To those who know you -your humiliations may sound excessive,--as we are told the disciples of -St. Francis remonstrated with him for his self-depreciation[407]--but -not to God or to your own heart. And He, if He has set His love upon -you, and purposes to make you a temple for His indwelling, will use -method after method of humbling you to prepare for His entrance. Again -and again you will say, Surely now I am low enough, am I not humbled in -the dust? But His hand will still be upon you, and He will show you -heads of pride which have yet to be levelled down. In the last humbling -you will find that there is rising within you a certain pride in the -humility itself. That also will He subdue. And some day, if you are -willing, you shall be lowly enough for the Most High to dwell in, humble -enough to offer a perpetual incense of praise. - -FOOTNOTES: - -[369] Prov. xxi. 10. - -[370] Prov. xxv. 14. - -[371] Prov. xvi. 18, 19. - -[372] Prov. xviii. 12. - -[373] Prov. xxvii. 2. - -[374] Prov. xxi. 24. - -[375] Prov. xxix. 23. - -[376] Prov. xxvi. 12. - -[377] Prov. xiii. 1; xv. 20. - -[378] Prov. x. 17. - -[379] Prov. xii. 1. - -[380] Prov. xv. 8. - -[381] Prov. xv. 32. - -[382] Prov. xiii. 13 should be translated: "Whoso despiseth the word -(_sc._ of warning and rebuke) shall be under a pledge to it (_i.e._ he -has contracted an obligation to the word by hearing it, and in case of -disobedience will have to redeem this implicit pledge by suffering and -remorse), but he that feareth the commandment shall be rewarded." - -[383] Prov. xiii. 17. - -[384] Prov. xvii. 10. - -[385] Prov. xxvii. 5. - -[386] Prov. xxviii. 23. - -[387] Prov. xxvii. 21: "The fining pot is for silver and the furnace for -gold, and a man for the mouth of his praise." This somewhat obscure -aphorism is most simply explained thus:--A man should make his -conscience a kind of furnace, in which he tries all the laudatory things -which are said of him, accepting only the refined and pure metal which -results from such a test, and rejecting the dross. This is simpler than, -with Delitzsch, to explain, "a man is tested by the praise which is -bestowed upon him as silver and gold are tested in the fire." - -[388] Prov. xiii. 10. - -[389] Prov. xxviii. 26. - -[390] Prov. xi. 2. - -[391] Prov. xii. 15_b_. - -[392] Prov. xvi. 20. - -[393] Prov. xv. 31, 33. - -[394] Prov. xvii. 2. - -[395] This is an addition of the LXX. to xiii. 13, and may represent -an original Hebrew text. For the idea cp. Eccles. x. 25, "Unto the -servant that is wise shall they that are free do service." - -[396] Prov. xiii. 10. - -[397] Prov. xvii. 19. - -[398] Prov. xiv. 3. - -[399] Prov. xiv. 16. - -[400] Prov. xvi. 5. - -[401] Prov. xv. 25. - -[402] Prov. xxi. 29. - -[403] Prov. xxi. 4. - -[404] Prov. xxii. 4. The probable rendering is, "The outcome of -humility is the fear of the Lord, riches, honour, and life." - -[405] Prov. xvi. 20. - -[406] Prov. xviii. 12. - -[407] The answer of the saint was very characteristic. Could he really -believe that he was so vile as he said, when he compared himself with -others who were obviously worse? "Ah," he said, "it is when I recount -all God's exceptional mercies to me that I seem to myself the worst of -men, for others have not had such favours at His hands." - - - - - XIV. - - _THE INWARD UNAPPROACHABLE LIFE._ - - "The heart knoweth its own bitterness, and a stranger doth not - intermeddle with its joy."--PROV. xiv. 10. - - "Even in laughter the heart is sorrowful, and the end of mirth is - heaviness."--PROV. xiv. 13. - - "Yes! in the sea of life enisled, - With echoing straits between us thrown, - Dotting the shoreless watery wild, - We mortal millions live _alone_. - The islands feel the enclasping flow, - And then their endless bounds they know." - MATTHEW ARNOLD. - - -We know each other's appearance, it is true, but there for the most part -our mutual knowledge ceases. Some of us unveil nothing of ourselves to -anyone; some of us unveil a little to all; some a good deal to a few; -but none of us can unveil all even to the most intimate friend. It is -possible to live on terms of complete confidence and even close intimacy -with a person for many years, to become thoroughly acquainted with his -habits, his turns of expression, his modes of thought, to be able to say -with a certain infallibility what course he will take in such and such -circumstances--and yet to find by some chance uplifting of a curtain in -his life that he cherished feelings which you never even suspected, -suffered pains of which you had seen no trace, and enjoyed pleasures -which never came to any outward expression. - -How true this is we realize at once if we turn inwards and review all -the thoughts which chase each other through our brain, and all the -emotions which throb in our heart for a single day, and then deduct -those which are known to any human being, known or even suspected; the -sum total we find is hardly affected at all. We are quite startled to -discover how absolutely alone we live, how impossible it is for a -stranger, or even for an intimate friend, to meddle with more than a -fragment of our inner life. This is not because we have any wish to -conceal, but rather because we are not able to reveal, our silent -unseen selves; it is not because others would not like to know, but -because they have not the instruments to investigate, that within us -which we on our part are quite helpless to express. - -For instance, "the desire accomplished is sweet to the soul,"[408] yet -no one can know how sweet but he who cherished the desire. When a man -has laboured for many years to secure an adequate maintenance for his -family, and at length finds himself in easy circumstances, with his -children growing up around him well and happy, no one besides himself -can in the least gauge the sense of satisfaction, contentment, and -gratitude which animates his heart, because no one can realize without -actual experience the long and anxious days, the sickening fears, the -blighted hopes, the rigorous sacrifices, through which he passed to -attain his end. Or, when an artist has been toiling for many years to -realize upon canvas a vision of beauty which floats before the inward -eye, and at last succeeds, by some happy combination of colours, or by -some dexterous sweep of the brush, or by some half-inspired harmony of -form and composition, in actually bodying forth to the senses that -which has haunted his imagination, it is hopeless for any one else to -understand the thrilling joy, the light-hearted ecstasy, which are -hidden rather than expressed by the quiet flush on the cheek and the -sparkling glance of the eye. - -The mystical joy of a love which has just won an answering love; the -deep-toned joy of the mother in the dawning life of her child; the joy -of the poet who feels all the beauty of the earth and the sky pulsing -through his nerves and raising his heart to quick intuitions and -melodious numbers; the joy of the student, when the luminous outlines -of truth begin to shape themselves before his mind in connected form -and startling beauty; the joy of one who has toiled for the -restoration of lost souls, and sees the fallen and degraded awaking to -a new life, cleansed, radiant and strong; the joy of the martyr of -humanity, whose dying moments are lit with visions, and who hears -through the mysterious silences of death the voices of those who will -one day call him blessed,--joys like these may be described in words, -but they who experience them know that the words are, relatively -speaking, meaningless, and they who do not experience them can form no -conception of them. "When the desire cometh it is a tree of -life,"[409] which suddenly springs up in the garden of the heart, puts -forth its jubilant leaves of healing, flashes with white wings of -scented blossom, and droops with its full offering of golden fruit, as -if by magic, and we are surprised ourselves that those around us do -not see the wonder, do not smell the perfume, do not taste the fruit: -we alone can sit under its branches, we alone can catch the murmur of -the wind, the music of achievement, in its leaves. - -But this thought becomes very pathetic when we think of the heart's -bitterness, which the heart alone can know,--the hope deferred which -makes it sick,[410] the broken spirit which dries up the bones,[411] the -spirit which for so long bore a man's infirmity, and then at last broke -because it could bear no more, and became itself intolerable.[412] The -circumstances of a man's life do not give us any clue to his sorrows; -the rich have troubles which to the poor would seem incredible, and the -poor have troubles which their poverty does not explain. There are -little constitutional ailments, defects in the blood, slight -deformities, unobserved disabilities, which fill the heart with a -bitterness untold and unimaginable. There are crosses of the affections, -disappointments of the ambitions; there are frets of the family, worries -of business; there are the haunting Furies of past indiscretions, the -pitiless reminders of half-forgotten pledges. There are weary doubts and -misgivings, suspicions and fears, which poison all inward peace, and -take light out of the eye and elasticity out of the step. These things -the heart knows, but no one else knows. - -What adds to the pathos is that these sorrows are often covered with -laughter as with a veil, and no one suspects that the end of all this -apparently spontaneous mirth is to be heaviness.[413] The bright talker, -the merry jester, the singer of the gay song, goes home when the party -separates, and on his threshold he meets the veiled sorrow of his life, -and plunges into the chilly shadow in which his days are spent. - -The bitterness which surges in our brother's heart would probably be -unintelligible to us if he revealed it; but he will not reveal it, he -cannot. He will tell us some of his troubles, many of them, but the -bitterness he must keep to himself. - -How strange it seems! Here are men and women around us who are -unfathomable; the heart is a kind of infinite; we skim the surface, we -cannot sound the depths. Here is a merry heart which makes a cheerful -countenance, but here is a countenance unclouded and smiling which -covers a spirit quite broken.[414] Here is a cheerful heart which enjoys -a continual feast,[415] and finds in its own merriment a medicine for -its troubles;[416] but we cannot find the secret of the cheerfulness, or -catch the tone of the merriment, any more than we can comprehend what it -is which is making all the days of the afflicted evil.[417] - -We are confined as it were to the superficial effects, the lights and -shadows which cross the face, and the feelings which express themselves -in the tones of the voice. We can guess a little of what lies -underneath, but our guesses are as often wrong as right. The index is -disconnected, perhaps purposely, from the reality. Sometimes we know -that a heart is bitter, but do not even surmise the cause; more often -it is bitter and we do not know it. We are veiled to one another; we -know our own troubles, we feel our own joys, that is all we can say. - -And yet the strangest thing of all is that we hunger for sympathy; we -all want to see that light in the eyes of our friends which rejoices -the heart, and to hear those good things which make the bones -fat.[418] Our joy is eager to disclose itself, and often shrinks back -appalled to find that our companions did not understand it, but -mistook it for an affectation or an illusion. Our sorrow yearns for -comprehension, and is constantly doubled in quantity and intensity by -finding that it cannot explain itself or become intelligible to -others. This rigid and necessary isolation of the human heart, along -with such a deep-rooted desire for sympathy, is one of the most -perplexing paradoxes of our nature; and though we know well that it is -a fact, we are constantly re-discovering it with a fresh surprise. -Forgetting it, we assume that every one will know how we need -sympathy, though we have never hung out the signals of distress, and -have even presented a most repellent front to all advances; forgetting -it, we give expression to our joy, singing songs to heavy hearts, and -disturbing others by unseasonable mirth, as if no icy channels -separated us from our neighbours' hearts, making our gladness seem -frigid and our merriment discordant before it reaches their ears. Yes -the paradox forces itself on our attention again; human hearts are -isolated, alone, without adequate communication, and essentially -uncommunicative, yet all of them eagerly desiring to be understood, -to be searched, to be fused. Is it a paradox which admits of any -explanation? Let us see. - -It has been very truly said, "Man is only partially understood, or -pitied, or loved by man; but for the fulness of these things he must go -to some far-off country." In proportion as we are conscious of being -misunderstood, and of being quite unable to satisfy our longing for -sympathy and comprehension at human fountains, we are impelled by a -spiritual instinct to ask for God; the thought arises in us that He, -though He be very far off, must, as our Creator, understand us; and as -this thought takes possession of the heart a tremulous hope awakes that -perhaps He is not very far off. There lie before us now some beautiful -sayings which are partly the expression of this human conviction, and -seem partly to be inspired by the Divine response to it. "If thou -sayest, Behold, we knew not this man; doth not He that weigheth the -heart consider, and he that keepeth the soul, doth not He know?"[419] -"The hearing ear, and the seeing eye, the Lord hath made even both of -them."[420] How obvious is the inference that the Maker of the ear and -the eye hears those silent things which escape the ear itself, and sees -those recesses of the human heart which the human eye is never able to -search! "The eyes of the Lord are in every place, keeping watch upon the -evil and the good."[421] "Sheol and Abaddon are before the Lord: how -much more then the hearts of the children of men."[422] He sees in the -heart what the heart itself does not see. "All the ways of a man are -clean in his own eyes, but the Lord weigheth the spirits."[423] In fact, -the spirit of man itself, the consciousness which clears into -self-consciousness, and becomes in moral matters conscience, this -"spirit, is the lamp of the Lord, searching all the innermost parts of -the belly,"[424] so that a "man's goings are of the Lord;" and he is -often moved by this indwelling spirit and guided by this mysterious lamp -in a way which "he can hardly understand."[425] - -This intimacy of knowledge is not without its most solemn, and even -terrible, side. It means of course that the Lord knows "the thoughts -of the righteous which are just, and the counsels of the wicked which -are deceit."[426] It means that out of His minute and infallible -knowledge He will render to every man according to his works, judging -with faultless accuracy according to that "desire of a man which is -the measure of his kindness," recognizing the "wish of the poor man," -which, though he has not power to perform it, is more valuable than -the boasted performances of those who never act up to their power of -service.[427] It means that "the Lord trieth the hearts just as the -fining pot tries the silver, and the furnace the gold."[428] It means -that in thought of such a searching eye, such a comprehensive -understanding on the part of the Holy One, none of us can ever say, "I -have made my heart clean, I am pure from my sin."[429] - -All this it means, and there must be some terror in the thought; but -the terror, as we begin to understand, becomes our greatest comfort; for -He who thus understands us is the Holy One. Terrible would it be to be -searched and known in this minute way by one who was not holy, by one -who was morally indifferent, by one who took a curious interest in -studying the pathology of the conscience, or by one who had a malignant -delight in cherishing vices and rewarding evil thoughts. Though we -sometimes desire human sympathy in our corrupt passions and unhallowed -desires, and are eager for our confederates in sin to understand our -pleasures and our pains,--and out of this desire, it may be observed, -comes much of our base literature, and all of our joining with a company -to do evil,--yet after all we only desire this confederacy on the -understanding that we can reveal as little, and conceal as much, as we -like; we should no longer be eager to share our feelings if we -understood that in the first contact our whole heart would be laid bare, -and all the intricacies of our mind would be explored. We must desire -that He who is to search us through and through should be holy, and even -though He be strict to mark iniquity, should be one who tries the heart -in order to purify it. And when we are awakened and understand, we learn -to rejoice exceedingly that He who comes with His lamp to search the -inmost recesses of our nature is He who can by no means tolerate -iniquity, or pass over transgression, but must burn as a mighty fire -wherever He finds the fuel of sin to burn. - -Have we not found a solution of the paradox? The human heart is -isolated; it longs for sympathy, but cannot obtain it; it seems to -depend for its happiness on being comprehended, but no fellow-creature -can comprehend it; it knows its own bitterness, which no one else can -know; it broods over its own joys, but no one can share them. Then it -makes discovery of the truth that God can give it what it requires, that -He fully understands, that He can enter into all these silent thoughts -and unobserved emotions, that He can offer an unfailing sympathy and a -faultless comprehension. In its need the lonely heart takes refuge in -Him, and makes no murmur that His coming requires the searching, the -chastisement, and the purging of sin. - -No human being needs to be misunderstood or to suffer under the sense -of misunderstanding. Let him turn at once to God. It is childish to -murmur against our fellows, who only treat us as we treat them; they -do not comprehend us, neither do we comprehend them; they do not give -us, as we think, our due, neither do we give them theirs; but God -comprehends both them and us, and He gives to them and to us -accurately what is due. - -No human being is compelled to bear his bitterness alone, for though -he cannot tell it or explain to his fellows, he can tell it, and he -need not explain it, to God. Is the bitterness an outcome of sin, as -most of our bitterness is? Is it the bitterness of a wounded egotism, -or of a remorseful conscience, or of spiritual despondency? Or is it -the bitterness which springs from the cravings of an unsatisfied -heart, the thirst for self-completeness, the longing for a perfect -love? In either case God is perfectly able and willing to meet the -need. He delights to turn His knowledge of our nature to the purpose -of cleansing and transforming the sinful heart: "By His knowledge -shall My righteous servant justify many," He says. He is ready, too, -to shed abroad His own rich love in our hearts, leaving no room for -the hankering desire, and creating the peace of a complete fulfilment. - -No human being need imagine that he is unappreciated; his fellow-men -may not want him, but God does. "The Lord hath made every thing for -His own purpose, yea, even the wicked for the day of evil."[430] He -apprehends all that is good in your heart, and will not suffer a grain -of pure gold to be lost; while He sees too every particle of evil, and -will not suffer it to continue. He knows where the will is set upon -righteousness, where the desire is turned towards Him, and will -delicately encourage the will, and bountifully satisfy the desire. He -sees, too, when the will is hardened against Him, and the desire is -set upon iniquity, and He is mercifully resolved to visit the corrupt -will and the evil desire with "eternal destruction from the face of -the Lord, and from the glory of His might,"--mercifully, I say, for no -torture could be more terrible and hopeless than for the evil man to -live eternally in the presence of God. - -Finally, no human being need be without a sharer of his joy: and that -is a great consideration, for joy unshared quickly dies, and is from -the beginning haunted by a vague sense of a shadow that is falling -upon it. In the heart of the Eternal dwells eternal joy. All -loveliness, all sweetness, all goodness, all truth, are the objects of -His happy contemplation; therefore every really joyful heart has an -immediate sympathiser in God; and prayer is quite as much the means by -which we share our gladness as the vehicle by which we convey our -sorrows to the Divine heart. Is it not beautiful to think of all those -timid and retiring human spirits, who cherish sweet ecstasies, and -feel glowing exultations, and are frequently caught up in heavenly -raptures, which the shy countenance and stammering tongue never could -record? They feel their hearts melt with joy in the prospect of broad -skies and sunlit fields, in the sound of morning birds and rushing -streams; they hear great choirs of happy spirits chanting perpetually -in heaven and in earth, and on every side of their obscure way open -vistas of inspired vision. No stranger meddles with their joy, or even -knows of it. God is not a stranger; to Him they tell it all, with Him -they share it, and their joy is part of the joy of the Eternal. - -FOOTNOTES: - -[408] Prov. xiii. 19. - -[409] Prov. xiii. 12. - -[410] Prov. xiii. 12. - -[411] Prov. xvii. 22. - -[412] Prov. xviii. 14. - -[413] Prov. xiv. 13. - -[414] Prov. xv. 13. - -[415] Prov. xv. 15_b_. - -[416] Prov. xvii. 22. - -[417] Prov. xv. 15. - -[418] Prov. xv. 30. - -[419] Prov. xxiv. 12, marginal reading. - -[420] Prov. xx. 12. - -[421] Prov. xv. 3. - -[422] Prov. xv. 11. - -[423] Prov. xvi. 2, rep. xxi. 2. - -[424] Prov. xx. 27. - -[425] Prov. xx. 24. - -[426] Prov. xii. 5. - -[427] Prov. xix. 22. - -[428] Prov. xvii. 3. - -[429] Prov. xx. 9. - -[430] Prov. xvi. 4. This strange saying, interpreted in the light of -the Gospel, cannot mean that wicked people are actually made in order -to exhibit the righteousness and judgment of God in their punishment -on the day of wrath, though that was probably the thought in the mind -of the writer. But it reminds us of the truth that every human being -is a direct concern of the Maker, who has His own wise purpose to -fulfil in even the most inconsiderable and apparently abortive life. - - - - - XV. - - _A PASSIONATE DISPOSITION._ - - "A soft answer turneth away wrath: but a grievous word stirreth up - anger." In the LXX. there is another clause inserted at the - beginning, [Greek: Orge apollysi kai phronimous, apokrisis de - hypopiptousa apostrephei thymon, logos de lyperos egeirei - orgas]."--PROV. xv. 1. - - "A meek tongue is a tree of life: but perverseness therein is a - breaking of the spirit."--PROV. xv. 4. - - "A wrathful man stirreth up contention: but he that is slow to anger - appeaseth strife."--PROV. xv. 18. - - -Bad temper causes more suffering than the modified severity with which -we judge it would imply. It is in a home what toothache is in the -body: the pain is insufferable and yet it is not treated as serious. A -passionate man or woman spreads a pervading sense of irritation in the -house or in the workshop, and all the other occupants of the place are -as if they dwelt in a country subject to earthquakes; life for them is -divided between anxiety to avoid the explosion and a painful effort to -repair its devastations. We are not severe enough on these faults of -temper in ourselves or in others; we are too prone to excuse them on -the ground of temperament, as if we were no more responsible for -outbreaks of passion than for the colour of our hair or the tone of -our complexion. It will, therefore, do us good to see what the Wise -Man says on the subject. - -First of all, we have several proverbs which remind us how irritating -an angry disposition is: it is the constant occasion of strife; it grows -itself by each fresh annoyance that it gives, so that it quickly becomes -ungovernable, and thus "the wrathful man aboundeth in -transgression."[431] A fierce ungovernable temper will set a whole city -in a flame,[432] and lead to disasters of national and even world-wide -extent. However peaceful and happy a community may be, if a choleric man -enters it, signs of combustion will soon begin to appear. There are -always hot embers which wise men are earnestly trying to damp down,[432] -there are trivial irritations, petty annoyances, incipient envies, which -are only too easily inflamed; the cool spirit and the conciliatory word -and the ingenious diversion of thought will keep the embers choked until -the heat dies away, but "as coals to hot embers, and wood to fire, so is -a contentious man to inflame strife."[433] - -We may well be cautioned to give such an inflammatory character a wide -berth; "Make no friendship with a man that is given to anger; and with -a wrathful man thou shalt not go: lest thou learn his ways, and get a -snare to thy soul."[434] Even a sweet temper may be chafed into -peevishness by constant irritations; with passionate people the -gentlest become passionate in self-defence. When this unbridled, -ill-disciplined nature approaches, we should avoid it as if it were a -bear robbed of her whelps, for such is this fool in his folly.[435] - -This leads us to notice that anger and folly are very closely allied. -The passionate nature is constantly betrayed into actions which sober -wisdom must condemn,--"He that is soon angry will deal foolishly.... He -that is slow to anger is of great understanding: but he that is hasty of -spirit exalteth folly."[436] Any one with a grain of sense will put a -check upon his rising temper; his discretion makes him slow to anger, -and he never feels to have won such true glory as when he bridles his -wrath and passes by an offence without a sign of annoyance or -resentment.[437] You may almost be sure that a man is wise if you find -that he has a cool spirit.[438] When you see a person who cautiously -avoids the ground where strife is apt to be excited, and builds his -house on a spot where contention is impossible, you instinctively -respect him, for you know it betokens wisdom; but when you see a man -always getting involved in quarrels, always showing his teeth,[439] you -rightly conclude that he is a fool.[440] "A fool uttereth all his anger: -but a wise man keepeth it back and stilleth it."[441] If we are -naturally irritable or splenetic, wisdom will incline us to avoid -occasions which excite us, and to keep a watchful guard over our spirits -where the occasions are inevitable. If we neglect such precautions we -shall justly be counted fools, and the consequent outbreaks of passion -will lead us into fresh exhibitions of folly, and more completely -justify the harsh judgment which has been passed upon us. - -But not the least sign of the folly which is inherent in passion is -the shocking effect which it has upon those who give way to it. As the -LXX. version says at the beginning of this chapter, "Anger destroys -even the wise." And one whose spirit is without restraint is forcibly -compared to a city that is broken down and has no wall;[442] every foe -can go up and possess it, every thoughtless child can fling a -firebrand into it; the barest word, hint, smirk, shrug of the -shoulders, any unintentional slight or reflection, nay, even silence -itself, will suddenly set the powder-train on fire, and the consequent -explosion will be more destructive to the city itself than to those -who are outside. "A man of great wrath shall bear the penalty," and, -poor fellow, perhaps it is best that he should, for if you deliver him -from the consequence of his passion, that will only encourage him in -further outbreaks, and so he will become worse, and your deliverance -will be an endless task.[443] - -Our great King Henry II. was subject to fits of uncontrollable -passion, in which he would roll on the floor and bite the dust, -impotent with rage; and all the sorrows of his life and reign, falling -heavily upon him in his later years, were occasioned by this unhappy -temper. At the present time we are told that the Chinese frequently -indulge in fits of passionate wrath, which react terribly upon their -health and make them physically ill. The wrathful man does mischief to -many, but his wrath is like an old arquebus, which, when it is fired, -hurts the bearer almost as much as the enemy. It may fail to hit the -mark, but it is sure to knock down the marksman. - -Probably here the plea will be urged that we cannot help our temper, -and it may be said, the suffering which it brings upon us is the best -proof that it is an infirmity rather than a vice. Now this excuse -cannot be allowed to pass; a certain good bishop on one occasion -hearing it urged, in extenuation of a man's conduct, that he had such -an unfortunate temper, exclaimed, "Temper, why temper is nine-tenths -of Christianity!" If we are not to be blamed for bad temper, then -there is no fault or defect or vice which we cannot shift off our own -shoulders and lay to the charge of our constitution. But our -constitution is no excuse for sin; the most that can be urged is that -if we are constitutionally inclined to any particular sin we must seek -for a special strength to fortify us against it. If in building a city -an ancient engineer had one side more exposed than the rest, protected -by no natural escarpments of rock or bends of the river, there he -would concentrate all his skill to make the wall impregnable. If you -find that one of your bodily organs betrays a tendency to disease, you -are careful to avoid the exposure, or the strain, or the derangement, -which would unfavourably affect it. If your lungs are delicate you -shun fogs and chills; if your heart is feeble you are careful to -avoid any sudden excitement; if your eyes are weak you notice very -particularly by what light you read, and are sensitive to the least -weariness in those delicate instruments. In the same way, if your -special infirmity lies in the temper; if you are easily provoked, or -apt to fall into sullenness; if a sudden annoyance excites an -uncontrollable passion in your mind, or drops into your heart seeds of -bitterness which rapidly grow and become ineradicable; you have your -work cut out for you; your daily task will be to avoid the things -which produce such ill effects, and to cultivate the habits which -lessen the virulent action of these irritant poisons. Few of us -realize how wonderfully our constitution is subjected to our own -control, and how much we ourselves have to do with the making of it. - -You know, we will suppose, that you are easily entangled in a quarrel; -you must then prepare yourself before you go out into the business of -the day,--"Go not forth hastily to strive, lest.... What wilt thou do -in the end, when thy neighbour hath put thee to shame?"[444] This -realization of what will probably result from your hasty temper will -act as a check upon it, and you will be inclined, if you have any -ground of offence against your neighbour, to go quietly and debate it -with him alone.[445] Or if the contention has been sprung upon you -unawares, take care that over the floodgates of your passion has been -written this wholesome warning, "The beginning of strife is as when -one letteth out water: therefore leave off contention, before there be -any setting of the teeth."[446] Knowing your danger you must summon to -your aid all the heroism of your nature, and remember that this is -the time and the occasion to exercise it. Others have to win their -spurs on the battlefield; this is your battlefield, and here your -spurs are to be won. Others have to win kingdoms or capture cities; -here is the kingdom where you are to reign, this is the city which you -are to take. "He that is slow to anger is better than the mighty; and -he that ruleth his spirit than he that taketh a city."[447] - -Get at some grand root principle like this: "Hatred stirreth up -strifes: but love covereth all transgressions."[448] Ah, yes, if you -are disposed to be angry with men, fill your spirit with love to them; -that will soothe your irritable nerves, and will flow over their -transgressions so that they cease to annoy you because you cease to -see them; when we are fervent in love to one another, the love covers -a multitude of sins.[449] Where love comes into the soul we are more -anxious to convert those who offend us than to be angry with -them.[450] Love saves us from the self-vaunting which exposes us to -the annoyances, and provokes the attacks, of the malignant;[451] and -it enables us to bear all things, almost without a ruffle or a -perturbation. Strange to say, passionate temperaments are often very -affectionate; let them cultivate the love in themselves, and it will -be the destruction of the evil temper. And where the evil passion -comes from a true moroseness, then the fruit can only be destroyed -with the root, and the root can only be destroyed when love is shed -abroad in the heart. - -Or possibly your anger is not of the passionate kind, but rather stern -and resentful, arising from an exaggerated sense of self-importance. A -meek[452] heart is not wrathful, and it is the life of the flesh; but -where meekness fails, envy enters as rottenness of the bones, and with -envy, hatred and malice.[453] A meek[452] tongue not only checks wrath -in itself, but soothes it in others; it is a tree of life, just as -perverseness in it is a breaking of the spirit.[454] If you thought less -of yourself, you would not so frequently feel your dignity offended; you -would not require this weapon of wrath always at hand to leap forth and -avenge your outraged pride. From the meek heart vengeance dies away. -"Say not thou, I will recompense evil: wait on the Lord, and He shall -save thee."[455] You are sudden and quick in quarrel, because you think -of yourself more highly than you ought to think; and because others do -not share your opinion of yourself, you must summon all your artillery -of wrath to make them bend the stubborn knee and offer you the due -tribute of deference or admiration. For if bad temper comes often from -constitutional infirmities which must be carefully watched and -controlled, it comes just as frequently from that subtle enemy of our -souls, Pride. - -But now we come to the important question, How are our evil passions -to be cured? And we must frankly admit that our book has no -suggestions to offer. Its tendency is to regard our disposition as -fixed, our temperament as irreversible, our character as -unchangeable. It points out with crystalline clearness the mischief of -wrath and the merit of meekness, but it never so much as entertains -the possibility that the wrathful man might become meek, the -passionate man patient and gentle. - -We have in our analysis of the evil observed that in order to avoid it -we must be vigilant to mark and control the first risings of passion; -we have noted too that if we were truly loving, anger would die away, -and if we were truly humble, the resentments which stir our anger -would have nothing to feed upon. But the main difficulty is, how are -we to become watchful, since it is the special characteristic of a -hasty temper that it overpowers our sentinels before it assaults the -city? And how are we to become loving and humble? It is only throwing -the difficulty back a step or two, and showing us how insuperable it -is, to say that we must become good in one direction in order to -escape the evil which lies in another direction. It does not help the -Ethiopian to become a European to tell him that Europeans have white -skins instead of black; nor can a leopard change his kind because he -learns that his spots are his distinctive mark. - -There must be a deeper message than that of the Proverbs to solve this -practical difficulty; though we may well feel that the book is -invaluable in setting before us how greatly we need a deeper message. -No infirmity of human nature proves more forcibly than the one with -which we are dealing that "some thing out of Nature" must come in if a -change is to be effected. "We must be born again;" it is only a -regenerate heart which will have the impulse and the ability to watch -against the eruption of a passionate disposition. It is only a -regenerate heart which can love in such a way that irritations cease -to fret, or that can be humble enough to escape the exasperations of -wounded pride. Many of us think lightly of these particular faults, -and scarcely designate ill-temper a sin at all; but however we may -regard it, the wrathful disposition requires nothing less than Christ, -and Him crucified, to cure it, and God deemed it worth while to send -His only-begotten Son in order to effect the cure. In Christ Jesus are -forces, moral and spiritual, strong enough to control the most -uncontrollable rage and to soothe the most irritable temper; and as we -can point to no other power which is sufficient for such a change, so -few things manifest so strikingly the blessed presence of Christ in -the heart as the softened and gentle temper, the removal of all those -explosive elements which before He entered were constantly causing -trouble and suffering and alarm. - -Here is an example taken from a country where the knowledge of the -Gospel is comparatively recent. A Japanese gentleman living at -Fujioka, who was much addicted to the use of _sake_, a strong -intoxicant, which produced the worst results on his temper, was led -through reading a tract on the subject to renounce the evil habit, and -to accept Jesus Christ as his Saviour. In proportion as the Divine -power mastered him he became a new creature. One day his wife had been -careless about some silkworms' eggs, which had become partially -destroyed, and she trembled with fear that he would become enraged -when he discovered it, and punish her severely, as he had done before. -But to her great astonishment, when he found out what had happened he -remained perfectly calm, and then said, "We can distribute them among -our poor neighbours, and so they will have a larger crop. Thus it will -perhaps be better than if we had sold them and taken all the money -ourselves." His wife was so impressed with this change of character -that she said, "This is the result of Christianity; I want to become a -Christian too." She sought and found, and her whole family sought and -found. And not only so, but the neighbours were struck by this "living -epistle," and shortly afterwards when the missionary went to Fujioka -there were ten persons awaiting baptism. At the present time a good -Christian Church is growing up in the place.[456] - -Where the Lord Jesus Christ reigns evil passions subside and die away. -"Learn of Me: for I am meek and lowly of heart." "Blessed are the -meek: for they shall inherit the earth." One who is born again, one -whose life is hidden with Christ in God, is necessarily meek, meek as -the Lord Himself: not, as we well know, devoid of noble anger or fiery -indignation, for indeed it is only the meek heart from which all -personal pretensions have been eradicated, and to which no personal -feeling can be attributed, that is able to pour out vials of wrath, -undeterred and unquenchable, upon all that is base and mean, impure -and false, corrupt and cruel; but meek in this beautiful sense, that -it never takes offence, never suspects evil, never resents any wrong -except moral wrong that is done to others, or spiritual wrong done to -God. All the tinder on which angry passions feed has been removed by -the Cross of Christ, and therefore the only wrath which can be -entertained is such wrath as God feels,--the deep intense glow of -consuming indignation against sin. - -For our evil tempers, then, our passion, our wrath, our sullen pride, -our fretful irritability, our outbreaks of sarcasm, our malignant -sneers, there is only one possible cure; we must bring the heart, out -of which all the evil comes, to Jesus Christ, that He may create it -anew; we must accept our failures as evidence of an imperfect -surrender, and come afresh with a more insistent cry, and a more -perfect faith, that He may reign in our hearts as undisputed Lord, -checking, subduing, warring down, every evil motion there. - -FOOTNOTES: - -[431] Prov. xxix. 22. - -[432] Prov. xxix. 8. - -[433] Prov. xxvi. 21. - -[434] Prov. xxii. 24. - -[435] Prov. xvii. 12. - -[436] Prov. xiv. 17, 29. - -[437] Prov. xix. 11. "When Lanfranc was prior of Bec he ventured to -oppose Duke William's Flemish marriage. In a wild burst of wrath -William bade his men burn a manor house of Bec and drive out Lanfranc -from Norman ground. He came to see the work done, and found Lanfranc -hobbling on a lame horse towards the frontier. He angrily bad him -hasten, and Lanfranc replied by a cool promise to go faster out of his -land if he would give him a better steed. 'You are the first criminal -that ever asked gifts from his judge,' retorted William, but a burst -of laughter told that the wrath had gone, and William and Lanfranc -drew together again."--Green's _Conquest of England_, p. 551. - -[438] Prov. xvii. 27. - -[439] This word [Hebrew: hitnnalla'], which only occurs here (xx. 3) -and in xvii. 14 and xviii. 1, would seem from the cognate root in -Arab. and Syr. to mean "setting the teeth together," which is a much -more vivid and specific idea than quarrelling. - -[440] Prov. xx. 3. - -[441] Prov. xxix. 11. - -[442] Prov. xxv. 28. - -[443] Prov. xix. 19. - -[444] Prov. xxv. 8. - -[445] Prov. xxv. 9. - -[446] Prov. xvii. 14. _See_ note 4, p. 205. - -[447] Prov. xvi. 32. - -[448] Prov. x. 12. - -[449] 1 Peter iv. 8. - -[450] James v. 20. - -[451] 1 Cor. xiii. 4. - -[452] This meaning of [Hebrew: marpe], as was observed in Lecture -XII., p. 172, seems to yield the best sense in these two passages (cp. -xii. 18; xiii. 17), as in Eccl. x. 4, "gentleness allayeth great -offences," which is a good commentary on our text. - -[453] Prov. xiv. 30. - -[454] Prov. xv. 4. - -[455] Prov. xx. 22. - -[456] _Missionary Review of the World_, Feb. 1889, p. 143. - - - - - XVI. - - _A JUST BALANCE._ - - "A just balance and scales are the Lord's: all the weights of the - bag are His work."--PROV. xvi. 11. - - "A false balance is an abomination to the Lord: but a just weight - is His delight."--PROV. xi. 1. - - "Divers weights, and divers measures, both of them alike are an - abomination to the Lord."--PROV. xx. 10. - - "Divers weights are an abomination to the Lord; and a false - balance is not good."--PROV. xx. 23. - - -The sixteenth chapter opens--and we may annex to it the last verse of -chap. xv.--with a series of sayings which are grouped together on the -principle that the name of the Lord occurs in each. There is no -obvious connection between the successive verses, and some of them -have been already touched on in previous lectures, but it will be -worth while to glance at the series as a whole. - -The Lord's presence must be recognised and reverenced before we can -make any progress in wisdom, and in His presence we must humble -ourselves before we can expect any honour.[457] We are entirely -dependent upon Him; although our hearts may form plans, we cannot -utter anything aright unless He controls our tongue.[458] However -self-satisfied we may be with our own ways, however convinced we may -be of our own innocence, He weighs our spirit, and will often find a -guilt which our conceit ignores, an impurity which our vanity would -hide.[459] We should do well, therefore, to commit all our works to -Him, in order that He may revise and correct our purposes and -establish those which are good.[460] We cannot think too much of His -all-inclusive wisdom and knowledge; everything lies in His hands and -is designed for His ends; even the wicked who rebel against Him--men -like Pharaoh, Nebuchadnezzar, Judas, Elymas--must in their inevitable -punishment glorify His righteousness and truth.[461] For punishment is -absolutely sure; the proud are an abomination to Him, and though they -combine to oppose His will and to escape the penalty, it will be quite -in vain.[462] On the other hand, where He sees mercy and truth He will -purge iniquity, and when men fear Him they will depart from evil.[463] -When His smile is upon them and He approves their ways, He will make -their path plain, pacifying their enemies, and making their hearts -glad.[464] He will guide them, even directing their steps, in such a -manner that their own imperfect counsels shall turn to a happy and -successful issue.[465] "Whoso trusteth in the Lord, happy is he."[466] -Indeed we cannot exaggerate the minute observation of the Lord; no -detail escapes His eye, no event is beyond His control; even what is -generally called Chance is but another name for His unmarked and -unknown direction; the very lot--that lot which settles contentions -and separates the strong[467]--cast into the lap is actually disposed -by Him;[468] much more, therefore, are the deliberate transactions of -commerce--those subtle bonds of the cash nexus which twine man to man -and nation to nation--under His constant inspection and a subject of -His most interested concern,--"a just balance and scales are the -Lord's: all the weights of the bag are His work." - -It is, then, as part of the Lord's watchful activity and direct, -detailed connection with all the affairs of human life, that He is -interested in our business and trade. We may notice at once that this -is very characteristic of the Old Testament religion. In the -Deuteronomic Law it was written: "Thou shalt not have in thy bag -divers weights, a great and a small. Thou shalt not have in thine -house divers measures, a great and a small. A perfect and a just -weight shalt thou have; a perfect and just measure shalt thou have: -that thy days may be long upon the land which the Lord thy God giveth -thee. For all that do such things, even all that do unrighteously, are -an abomination unto the Lord thy God."[469] Again, in the Levitical -Law we find: "Ye shall do no unrighteousness in judgment, in -meteyard, in weight, or in measure. Just balances, just weights, a -just ephah, and a just hin, shall ye have: I am the Lord your God, -which brought you out of the land of Egypt."[470] - -The Israelite was encouraged to think that all the work in which he -engaged was ordained by, and therefore under the observation of, his -God. "Hate not laborious work, neither husbandry which the Most High -hath ordained," says Ecclesiasticus.[471] And there is a striking -passage in Isaiah where the operations of agriculture are described in -detail, and all are attributed to God, who instructs the husbandman -aright and teaches him. It all comes from the "Lord of hosts, which is -wonderful in counsel, and excellent in wisdom."[472] - -But at present we are concerned only with trade as a department of -industrial life, and especially with the actual chaffering of exchange, -the barter of goods for goods, the weights and measures which settle the -quantities, and the rules which must govern all such transactions. We -should gather that the commercial fraud of those primitive times took -this comparatively simple form: the merchant would have, let us say, a -half shekel which came a little short of the regulation weight; or he -would have a cubit measure (1 ft. 9 in.) half an inch under a cubit; or -he would have a vessel professing to hold a _hin_ (_i.e._ a little more -than a gallon), but actually holding a little less than a gallon; or he -would have a dry measure, marked as an _ephah_ (_i.e._ about three -pecks), but incapable of holding the ostensible quantity. In an ordinary -way he would use these inadequate measures, and thus nibble a little -from every article which he sold to a customer. But in the event of a -purchaser presenting himself who had a fuller knowledge or might -conceivably act as an inspector and report the fraud to the judge, there -would be a just half shekel weight in the bag, a full cubit rule hidden -behind the counter, a _hin_ or an _ephah_ measure of legal dimensions -within easy reach. You may smile at such primitive methods of deception, -but it requires many generations for a civilized society to elaborate -commercial fraud on the large scale. - -Now passing at once to our own times and bringing the truth of our -text to illuminate them, I should like to say a little to people -engaged in business, whether as employers or employed, whether the -business is wholesale or retail. And let me assure you that I am not -going to attempt a detailed examination and criticism of your business -concerns. Such an attempt would be grossly impertinent, and might well -expose me, not only to your indignation, but to your ridicule. No, I -do not believe that it is the part of the preacher to meddle with -matters which he does not understand; he only discredits his message -by affecting an omniscience which he cannot possibly possess. I have -no doubt that the youth who has been in a warehouse or behind the -counter for six months already knows more of commercial habits, of -trade practices, of the temptations and difficulties which practically -press upon people in business, than I know, or am likely to know if I -live to twice my present age. I shall not therefore insult you by -attempting to point out evils and expose abuses, to denounce -particular frauds, and to hold up any special people or classes of -people to moral reprobation. My task is quite different; it is -this:--I am to remind you, first, that God possesses that omniscience -to which I can lay no claim, and therefore is intimately acquainted -with all the transactions of your bank, your warehouse, your office, -your counter, your workshop; and, secondly, that He regards with -intense satisfaction all fair dealing, and with vindictive indignation -every fraud, and trick, and lie. And on the strength of this I am to -ask you very earnestly to review your lives and your practices in the -light of His judgment, and to consider how you may bring all your -doings in business into conformity with His will. - -Perhaps you will let me, as a man speaking to his fellow-men, as a -Christian, I hope, speaking to his fellow-Christians, expand these -three points a little. - -_First._ We are all of us tempted to think that a considerable -proportion of our life is too insignificant to attract the particular -attention of God. We can understand that He takes notice of our -entrance into, and our exit from, the world, but we think that between -the two limits He leaves us to "devise our own ways." Or possibly we -can recognise His interest in the crises of our life, but are inclined -to question His minute care of the common and monotonous routine. He -marks what business we enter, but, when we are in it, lets us alone. -He is interested in our marriage, but, when we are married, leaves -husband and wife to adjust their own relations. Or He marks a large -business transaction in which there is room for a really gigantic -fraud, but cannot pay any attention to a minute sale over the counter, -the trivial adulteration of a common article, the ingenious subterfuge -for disposing of a damaged or useless stock. Is not this our unspoken -but implicit mode of reasoning? And could anything be more illogical? -The Divine Power which could create this infinitely diversified -universe must be able to mark every tiniest detail of the tiniest -object in it. Great and small are relative terms, and have no -significance to Him. Naturalists tell us that in the scale of living -creatures, arranged according to size, the common beetle occupies the -middle point, the smallest living creature being as much smaller as -the largest is larger than it. And yet the microscope, so far from -showing that God takes less care with the infinitesimal creations of -His hand, rather inclines us to say that the smaller the creature is, -the more delicate adjustment, the more exquisite proportions, the more -brilliant hues, does it display. Our Lord brought home to us this -minuteness of the Divine Mind, this infinite power of embracing the -veriest trifles of the creation in His thought and care, by assuring -us that not a sparrow falls without His notice and that the hairs of -our heads are all numbered. - -There is then no logical resting-place, when we are thinking of the -Mind of God. If He knows us at all, He knows all about us. If He marks -what we consider the important things in our life, He marks equally -what we consider the unimportant things. The whole life, with every -detail from birth to death, is accurately photographed in the light of -His omniscience; and as the exposed plate of the camera receives many -details which escape the observation of our eyes, so the smallest and -least observed transaction in the daily business, every figure entered -truly or falsely in the ledger, every coin dropped justly or -dishonestly into the till, every bale, every packet, every thread, -every pin, which changes hands in the market, passes at once into the -observant and comprehending mind of God.[473] - -_Second._ But in this exhaustive and detailed knowledge of the way in -which you are conducting your business, His warm approval follows -everything that is honest and just, His vehement censure lights on all -that is dishonest or unjust. It may come as a great comfort to you to -know that a little business matter which cost you a considerable -struggle the other day was duly noted and recorded by the Lord. I was -not present at the time, nor did any one who was near you in the least -surmise what was passing. But you suddenly recognised the possibility -of making a large profit by simply adopting a very slight subterfuge; -what made the case peculiarly difficult was that neighbouring and -rival firms to your certain knowledge did the like every day; the -innocent faces of wife and children at home seem to urge you, for what -a difference would this sum of money make to their comfort and welfare -in the coming year! you weighed the little trick over and over again, -and set it now in this light, now in that, until at last the black -began to seem grey, and the grey almost white. After all, was it a -subterfuge? was it not merely a quite legitimate reserve, an even -laudable commercial prudence? And then, as you wavered, some clear -light of truth fell upon your mind; you saw distinctly what was the -right course, and very quietly you took it; the prospect of gain was -surrendered, you saw the advantage pass over to your rival; he availed -himself of it, and went to church next Sunday just the same. Sometimes -you have wondered whether after all you were not too scrupulous. - -Now all _that_ God knows; it is His delight; He has recorded it -already in His Book, and also in your own moral nature, which is the -stronger and the better for it. - -On the other hand, it must be a subject of some concern to many that the -same all-observing, all-recording Mind regards with hatred all the sharp -practices by which in business we deceive and defraud one another. I -suppose there is a way of making up books which would pass any -accountant in London, and yet would not pass the audit of God. I suppose -there are gains which to the average commercial conscience of to-day -appear fair enough, and yet to the One who weighs the spirits of men -seem to be quite illicit. There must be men who made their money long -ago in certain ways best known to themselves, and are now living in -great comfort; but all the time in the books of God a terrible record -stands against them, and as the eye of God falls upon those pages, the -moan of the ruined, the cry of the fatherless and the widow, and the -horrified entreaties of the helpless come up into His ear. - -We have no reason for thinking that the unjust balance has become any -less abominable to the Lord because the eager and relentless -competition of modern industrial life has multiplied, while it has -refined, the methods of fraud, and has created a condition of things -in which, as so many people urge, questionable practices have become -actually necessary for one who would keep his head above water. We -have no reason to think that God regards it as at all essential that -any of us should keep his head above water. The warm and honourable -reception given to Lazarus in heaven, when his head had gone under the -waters on earth, might lead us to think that what we call failures -here may possibly be regarded as grand successes there. But we have -every reason to think that double dealing, no matter what may be the -plea, is abominable in the sight of the Lord. - -It is in vain to point to the great prosperity which has fallen to the -lot of some whose dishonourable practices have been notorious. It is -beyond a doubt that knavery may be successful in its way and a clever -rogue may outdistance an honest dullard. The proverb "Honesty is the -best policy" is not, as some people seem to think, in the Bible; -honesty may or may not be the best policy, according to the object -which you have in view. If your object is simply to amass wealth, the -saying will read, "Honesty is the best policy; and where it is not, be -dishonest." God does not judge in the least by worldly prosperity. -From the parable just alluded to one would conclude that it is, in -heaven, a certain presumption against a man; there may yet prove to be -truth in the hard saying, "He that dies rich is damned." If God hates -these questionable practices which are said to exist in modern trade, -and if He enters them all in His black books, they who prosper by -employing them are none the less failures: their ruin is sure; their -remorse will be as inevitable as their recovery will be impossible. - -_Third._ I come therefore now to urge upon all of you that you should -order all your business ways as in the sight of God, and concern -yourselves chiefly with the thought how they may be in conformity with -His holy Will. Do not be content with estimating your conduct by the -judgment which other men would pass upon it. While such an estimate -might reveal many things which would not pass muster, it is doubtful -whether their problematical censure will afford an adequate motive for -reform, and it is sure to overlook many of the evils which they are -bound to wink at, because their own hands are not clean. Do not be -content even with estimating your conduct by the standard of your own -unaided conscience. Your conscience may at any given time be in a -degraded state; in order to keep it quiet you may have brought it down -to the level of your conduct. A thief's conscience seldom troubles him -unless his theft is unsuccessful, in which case it reproaches him for -not being more careful and more skilful. You may, like St. Paul, know -nothing against yourself and yet not be thereby justified. For -doubtless most of the evil practices of our time represent a -conscience that has been stupefied with sophistry and deadened with -selfishness, so that the worst culprits are the first to put on an air -of injured innocence, and those who are least guilty suffer most just -because the conscience is still sensitive and has not yet been seared -with the usual hot iron. - -No, the only safe and effectual method is to bring all your business -habits, all the practices of the counter and the counting-house, under -the searching eye of the All-seeing One. Unless you realize that He -sees and knows, and unless you humbly submit everything to His -judgment, you are sure to go wrong; your standard will insensibly -fall, and you will insensibly fall away even from the fallen standard. -It is said that peculiar difficulties beset you in the present day; it -is said that it was never so hard to be straightforward and aboveboard -in commercial dealings; it is said that the insane Moloch of -competition imperatively demands the blood of our youth, and even -makes assaults on the established virtues of maturity. It may be so, -though we are generally inclined to exaggerate the peculiar -temptations of our own time in comparison with those of a former age; -but if it is so, then there is all the more urgent a necessity that -you should bring your affairs to God's judgment, seek diligently to -understand His will, and then ask Him for a peculiar strength to -enable you to overcome these peculiar temptations. You will not alter -His judgment of your conduct by attempting to ignore it. But by -seeking to understand it, and by laying your heart open to be -influenced by it, you will find that your conduct is perceptibly -altered and apparent impossibilities are overcome, because "by the -fear of the Lord men depart from evil."[474] - -FOOTNOTES: - -[457] Prov. xv. 33. - -[458] Prov. xvi. 1. - -[459] Prov. xvi. 2. - -[460] Prov. xvi. 3. - -[461] Prov. xvi. 4. _See_ note, p. 201. - -[462] Prov. xvi. 5. - -[463] Prov. xvi. 6. - -[464] Prov. xvi. 7. - -[465] Prov. xvi. 9. _Cf._ Prov. xix. 21: "There are many devices in a -man's heart; but the counsel of the Lord, that shall stand." - -[466] Prov. xvi. 20. - -[467] Prov. xviii. 18. John Paton, the missionary to the New Hebrides, -uncertain whether to go back to Scotland and plead for more -missionaries, and receiving no light from human counsel, says, "After -many prayers and wrestlings and tears, I went alone before the Lord, -and on my knees cast lots with a solemn appeal to God, and the answer -came 'Go home.' In my heart I believe that ... the Lord condescended -to decide for me the path of duty, otherwise unknown; and I believe it -the more truly now, in view of the aftercome of thirty years of -service to Christ that flowed out of the steps then deliberately and -devoutly taken." See the _Autobiography_, Second Part (Hodder and -Stoughton, 1889). - -[468] Prov. xvi. 33. - -[469] Deut. xxv. 13-16. - -[470] Lev. xix. 33, 36. - -[471] Eccles. vii. 15. - -[472] Isa. xxviii. 23-29. - -[473] It seems impossible that a general and perfect morality in -business can ever be attained apart from this apprehension of an -Omniscient Mind weighing and judging, as well as accurately observing, -everything done even in secret. In mediaeval Europe, when this faith -was practically unquestioned, there was a certain honesty and -sincerity in handicrafts and in general dealing, until the Church made -the fatal blunder of granting indulgences for men's peccadilloes, and -professing to exonerate them from the consequences of the truth which -she herself in theory held. - -[474] Prov. xvi. 6. - - - - - XVII. - - _FRIENDSHIP._ - - "A friend loveth at all times, and as a brother is born for - adversity."--PROV. xvii. 17. (This rendering, based upon the - margin of the R.V., yields a much better sense than the loosely - connected, "And a brother is born for adversity.") - - -One of the most striking contrasts between the ancient and the modern -world is in the place which is given to Friendship by moralists and -religious teachers. In Aristotle's famous treatise on Ethics two books -out of nine are devoted to the moral bearings of Friendship, and these -books form the climax of the work, and are the natural transition to the -work on Politics, or the science of the State. This central position -given to the subject by the greatest and most systematic teacher of -antiquity, compared with the very subordinate part which friendship -plays in Christian ethics, is calculated to make us reflect and enquire. -Is not the explanation probably this? Our Lord gave a great new -commandment to His disciples, that they should love one another; and -though Christian men have as yet but imperfectly understood what He -meant, or carried out what they have understood, an ideal was created -which far transcended that lower relationship of antiquity. Greek -friendship was to be merged in Christian love. The meaning of such a -change will appear if we remember two characteristics of mere -friendship, on which Aristotle dwells. One is that it is necessarily -based upon selfishness; springing from a wish to realize oneself in the -life of another, fed by the benefit or pleasure derived from the mutual -intercourse, it lies under the necessary limitation that we shall not -wish for our friend a good which would remove him from us, or an -improvement which would raise him too far above us. For the second point -is that friendship can only exist between equals, and the best -friendship is that between good men who stand upon the same level of -virtue. Christian love, on the other hand, springs from a complete -abnegation of Self. It seeks nothing: it gives all. So far from laying -stress upon the equality of conditions, it is never better pleased than -when it can raise another to a position of excellence far surpassing its -own, and instead of seeking its highest satisfaction in intercourse with -its spiritual peers,--the good, the great, the saintly,--it attains its -apotheosis when it is allowed to embrace the weak, the sinful, the -fallen, and to lavish all its Divine resources upon those who may never -be able to repay it even with gratitude. - -It is obvious, then, that friendship is on a lower plane than -Christian love, and it marks a great advance in ideal ethics when the -lesser star pales in presence of the greater; but it may be urged with -truth that friendship still has its place in life, and deserves a more -careful attention than it receives. In the individual, as in the race, -friendship may be a prelude and a practice of the nobler and wider -relation. And there is this further reason for trying to understand -the nature of friendship, that it is more than once in the Bible used -as a type and a figure of the relationship which may exist between the -soul and its God. - -We will proceed then to examine some of the characteristics of -friendship referred to in the book of Proverbs. - -Friends, according to the original sense of the Hebrew word, are those -who delight in one another's companionship; either they are useful to -one another because each possesses gifts which the other has not, or -they are agreeable to one another because they have certain tastes in -common. Thus there may of course be a friendship in evil, in vice, in -destructive practices; thieves may enter into a league to carry out -their antisocial designs, and may be very true to one another; vicious -men may find a bond of friendship in the common indulgence of their -vices; and in this way friendship, so called, may be a means of ruining -the friends. "There are friends for mutual shattering," just as "there -is a lover that cleaves more than a brother."[475] There may also be an -interested comradeship which is entirely hypocritical; such a friendship -is usually marked by a loud and ostentatious demonstration: "He that -blesseth his friend with a loud voice, rising early in the morning, it -shall be counted a curse to him."[476] But, in the main, friendship -implies a certain amount of goodness; for it is in itself a virtue. The -suspicious, malignant nature of evil men speedily snaps the ties which -bind them together for a time; and where honour exists among thieves it -affords a strong presumption that the thieves are the product of a -wrong social state, rather than of a naturally evil disposition. - -We may then practically, in thinking of friendship, confine our -attention to that which exists between well-meaning people, and tends on -the whole to bless, to strengthen, and to improve them. We may come to -look at some of the uses and the delights of friendship. "As in water -face answers to face, so in the heart man answers to man."[477] In the -heart of our friend we see our own character reflected just as gazing -into a still pool we see the reflection of our own face. It is in the -frank and sympathetic intercourse of friendship that we really get to -know ourselves, and to realize what is in us. We unfold to one another, -we discover our similarities and mark our differences. Points which -remained unobserved in our own hearts are immediately detected and -understood when we see them also in our friends; faculties which -remained unused are brought into play to supplement the discovered -defects in our friend's nature. We hardly guess what a fund of happy -humour is in us until we are encouraged to display it by observing how -its flashes light up the face we love. Our capacities of sympathy and -tenderness remain undeveloped until we wish eagerly to comfort our -friend in a sudden sorrow. In a true friendship we find that we are -living a life which is doubled in all its faculties of enjoyment and of -service;[478] we quite shudder to think what cold, apathetic, -undeveloped creatures we should have been but for that genial touch -which unfolded us, and warmed our hearts into genuine feeling while it -brought our minds into active play. This intellectual value of -friendship is brought out in the happy saying: "Iron sharpeneth iron; so -a man sharpeneth the countenance of his friend."[479] A friendless -person has a lack-lustre face; his talk has a dull edge; his emotions a -poor and feeble flow. That delightful readiness of thought and -expression which makes all the charm of social intercourse, the easy -tact which rubs off the angles and smooths all the relations of life, -the bright coruscations which seem like sunlight playing over summer -seas, are usually the result of close and intimate communion with -congenial friends. Reading may make a learned man, and without hard -study few people can accomplish much permanent good in the world, but -reading does not necessarily make a really social man, one who brings -his fellow-creatures together in happy and helpful relationships; that -beautiful faculty is only acquired by the fostering and stimulating -influences of heart companionships. When we have real friends, though -they be only a few, we diffuse a friendly feeling amongst others, -wherever we go. Possibly also in the simile of the iron lies a reminder -of the discipline which friendship gives to character, a discipline -which is not always unaccompanied by pain. Friends "rub each other's -angles down," and sometimes the friction is a little distressing to both -sides. The blades are sharpened, by a few imperceptible filings being -ground off each of their edges. The use of friendship depends very -largely on its frankness, just as its sweetness depends upon mutual -consideration. When the frankness hurts we have to remind ourselves of -the wholesome truth that the soft speaking is not always a token of -love, and the hard sayings of our friend may be uttered at a great -personal cost, for our good rather than his. "Faithful are the wounds of -a friend: but the kisses of an enemy are profuse."[480] - -If, however, friendship ripens through many years of kindly growth, or -if a swift elective affinity forestalls at once the fruit of years, -all the pain of mutual counsel and correction disappears, and may be -changed into a joy very sweet to the soul. "Ointment and perfume -rejoice the heart: so doth the sweetness of a man's friend that cometh -of soul counsel."[481] It is a very beautiful condition of things -which is referred to in this proverb. Two people have learnt -thoroughly to understand one another, and have become in a certain -sense one. Each recognises the service that the other renders, and -welcomes the advice or even the rebuke which is made possible by their -relationship. The interchange of affection is naturally sweet, but as -sweet, or even sometimes sweeter, is the delicate aroma which arises -when one sees a fault in the other, and with a tenderness begotten of -affection, and a humility which trembles to presume, speaks gently but -frankly to his friend. Never do the eyes more eagerly respond to one -another, never is the hand-clasp so firm and hearty, as after such a -passage between true friends. - -But the decisive test and the most beautiful proof of real friendship -will be found in the day of adversity. A friend is never known till -needed.[482] When calamity falls upon us, false friends make excuses -and go; lip-friends relapse into silence; but we begin then for the -first time to find out who is a friend indeed. Then it appears that the -true friend is entirely unchanged by the changed aspect of affairs; it -seems as if he had been born into a brotherhood with us for this express -occasion. There is no wish to cry off; he seems even to press the -brotherly tie in a way which we should not have presumed to expect, and -thus he contrives to lighten the oppressive burden of obligation for the -favour that he confers on us, by making it appear that he was bound to -act as he does by a necessity of kinship. This seems to be the meaning -of our text. Such a friend, if he be near at hand and in constant -contact with us, is of more service than our own brother;[483] and when -through his timely aid or effectual comfort we have come out of the -furnace, and our tears are dried, we say constantly to ourselves that we -doubt whether our own brother would have clung to us so faithfully, -would have borne with our querulous murmurs so patiently, or relieved -our necessities so delicately and so liberally.[484] - -If you have such a friend as this, your own or your father's, take -care to retain him; do not alienate him by negligence or a deficient -consideration. Put yourself out of the way to show that you appreciate -and value him; do not allow a false reserve or a foolish shyness to -check your expression of gratitude. A friendship is a delicate growth; -and even when it has become robust, it can easily be blighted. The -results of years may be lost in a few days. And if a root of -bitterness springs up, if a division occurs, it may be quite -impossible by every effort in your power to heal the breach or to -pluck up that obstinate root. "A brother offended is harder to be won -than a strong city: and such contentions are like the bars of a -castle."[485] The closer the intimacy had been, the tenderer the -friendship, so much the sterner will be these bars, so much the more -inexpugnable the castle. For it will be felt, if such protestations, -such interchange of affection, such mutual delights, could have been -deceptive, mere hypocrisies or delusions, what hope can there be that -the same things broken and patched up again can be of any worth? A -difference with a chance acquaintance is easily removed; further -knowledge may improve our opinion of one another, and even if we -separate we have no deep resentment. But a difference between true -friends may quickly become irreparable. They feel that there is no -more to know; they have seen the best and that has proved -disappointing. The resentment springs from a sense of abused -confidence and injured love. - -If you have real friends then, take pains to keep them. Watch -carefully for the small beginnings of a rupture and hasten to heal it. -Think no effort is wasted, and no apology or explanation is too -humiliating, which may avert that great calamity,--the loss of a true -soul-comrade; one whom you have learnt to honour with the name and -dignity of friend. - - "The friends thou hast, and their adoption tried," - -says our wise poet, - - "Grapple them to thy soul with hooks of steel." - - -Such a friendship as we have been considering, rare and beautiful as -it is, forms a noble stepping-stone to the loftier relationship of -Christian love. In tone and quality it is almost the same; it differs -only in its range and in its motive. What one man feels to another in -an ideal friendship, the Christian is called upon, according to his -capacity and opportunity, to feel to man as man, to all his -fellow-creatures. We cannot of course fulfil all the offices of -friendship to every one, and we are not as Christians required to -abate one jot of our love to those who are our friends by affinity and -by choice. But where the heart is truly Christian it will become more -expansive, and it will be conscious of the powerful claims which -weakness, misery, solitude, or even moral failings, make upon its -friendship; it will shrink from the selfishness inherent in all -affections which are merely selective and exclusive; it will earnestly -desire to feel an affection which is inclusive and quite unselfish. -Where is to be found the motive for such an enlarged spirit of -friendship? Whence is to come the impulse to such a self-surrender? - -Surely such a motive and such an impulse are to be discovered only in -that relation of friendship which God Himself deigns to sustain -towards the human soul. Jehoshaphat in his prayer appeals to God on -the ground that He had given the land to "Abraham His friend for -ever."[486] And we read of Moses that "the Lord spake unto him face to -face, as a man speaketh unto his friend."[487] But in this position of -one who is called the father of the faithful, and of one who was the -leader of his people, we cannot but recognise a promise and a -foreshadowing of a relation with God which was meant to become more -general. The whole tendency of the Gospel is to put every believer in -our Lord Jesus Christ on a spiritual level with the most favoured and -richly endowed of a former dispensation. And since the Incarnate Son -lived on earth, and called the simple peasants of Galilee to be, not -His servants, but His friends, if they did whatsoever He commanded -them,[488] we may without presumption--nay, we must if we would not -grieve Him by unbelief--accept the mysteriously dignified position of -God's friends. The feeblest and the poorest, as well as the strongest -and most gifted, believing in Jesus Christ, in proportion as he -heartily accepts the authority and obeys the commandment of his Lord, -is a friend of God. It is a very unequal friendship, as we must all -feel. He has all the strength, all the wisdom, all the goodness, all -the gifts; but the sense of inequality is removed by His own gracious -friendliness: He attaches such importance to a heartfelt love that He -is willing to accept that as the fair equivalent of all that He does -and gives to us; and He remedies the terrible inferiority of His -friends by realizing His own life in them and merging their -imperfection in His perfectness, their limitations in His infinity. - -Now, shall we venture to assume that you and God are friends; that the -beautiful relation which we have examined, the delight in mutual -companionship, the interchange of thought and feeling, the quick and -quickening response of love and comprehension, exist between you and -Him? Come and read some of these sayings again and apply them to Him. -You may gaze into the heart of God, and as face answers to face in a -quiet pool, you may find yourself in Him,--a larger self, a truer -self, a holier self, than you could ever find in any human fellowship, -or than you had ever dared to imagine. This familiar intercourse with -God, which has its roots in a profound reverence and its fruits in an -unutterable joy, is the new creation of a human soul. A man will be -known by his friends, and most assuredly he will be known, if his -Friend and most constant Companion is God. He will regard that status -as his highest title and distinction, just as Lord Brooks was so proud -of knowing Sir Philip Sydney that he wished his epitaph to be "Here -lies Sir Philip Sydney's friend." - -Again, in this close fellowship with God, in His warnings and -encouragements and chastisements, even in the "faithful wounds" that -He inflicts, does not the heart perceive His sweetness as an ointment -and perfume? Does not the quiet place where these passages of tender -friendship between your soul and God occur become redolent with a -precious fragrance, as of incense or of fresh flowers? - -And then the deep meaning which the friendship of God brings into our -text, "A friend loveth at all times, and as a brother"--yes, our -Divine Brother, the Lord Jesus Christ--"is born for adversity;" or -into that other saying, "There is a lover that cleaves more than a -brother"! Let us have no loud pharisaical ways in blessing our -Friend,[489] but let no effort seem too exacting to retain unbroken -this priceless blessing of the Divine Communion! - -Now, where the soul counts God its nearest and dearest Friend,--the -Friend of whom nothing in life or death can rob it,--this effect -follows by a beautiful necessity: the chief and all-inclusive -friendship being secured, we are at leisure from ourselves to soothe -and sympathise, we are able to extend our thoughts and our ministries -of love to all around us, and to reflect in our relations with men -that exquisite relation which God has deigned to establish with us. -Our own private friendships then produce no exclusiveness, but rather -they become the types of our feelings to others, and the -ever-springing fountainhead of friendly thoughts and courteous deeds; -while these private friendships and our wider relations alike are all -brought up into the lofty and purifying friendship which we hold with -our God and He with us. - -FOOTNOTES: - -[475] Prov. xviii. 24. This sense is obtained by what appears a -necessary change in the text; we must read [Hebrew: yesh] for [Hebrew: -'ish]. A similar error occurs 2 Sam. xiv. 19 and Micah vi. 10. - -[476] Prov. xxvii. 14. - -[477] Prov. xxvii. 19. - -[478] "Sorrows by being communicated grow less and joys -greater."--BACON. - -[479] Prov. xxvii. 17. - -[480] Prov. xxvii. 6. - -[481] Prov. xxvii. 9. - -[482] "Amicus certus in re incerta cernitur."--CICERO. - -[483] Prov. xxvii. 10. - -[484] Prov. xviii. 24. - -[485] Prov. xviii. 19. - -[486] 2 Chron. xx. 7. - -[487] Exod. xxxiii. 11. - -[488] John xv. 14. - -[489] Prov. xxvii. 14. - - - - - XVIII. - - _THE EVIL OF ISOLATION._ - - "He that separates himself follows after his own desire, but - against all sound wisdom he shows his teeth."--PROV. xviii. 1. - - -From the value of friendship there is a natural and easy transition to -the evil of isolation. We must try to fathom the profound meaning -which is hidden under this simple but striking proverb. To begin with, -what are we to understand by "one that separates himself"? This same -word occurs in 2 Sam. i. 23 concerning Saul and Jonathan, that "in -their death they were not separated." Theirs was a togetherness which -accompanied them to the grave. On the other hand, there are people who -shun all togetherness in their lives,--they are voluntarily, -deliberately separated from their kind, and they seem for the first -time to blend with their fellows when their undistinguished dust mixes -with the dust of others in the common grave. We are to think of a -person who has no ties with any of his fellow-creatures, who has -broken such ties as bound him to them, or is of that morbid and -unnatural humour that makes all intercourse with others distasteful. -We are to think more especially of one who chooses this life of -solitariness in order to follow out his own desire rather than from -any necessity of circumstance or disposition; one who finds his -pleasure in ignoring mankind, and wishes for intercourse with them -only that he may vent his spleen against them; in a word, we are to -think of a Misanthrope. - -We must be careful in catching the precise idea, because there are men -who shut themselves off from their kind, rightly or wrongly, in order -to seek the common welfare. A student or an inventor, sometimes even a -teacher or a preacher, will find the solitude of the study or the -laboratory the only condition on which he can accomplish the work to -which he is called. The loss of domestic life or of social pleasures, -the withdrawal from all the "kindly ways of men," may be a positive -pain to him, a cross which he bears for the direct good of those whose -company he forswears, or for the cause of Truth, in whose service -alone it is possible to permanently benefit his fellows. Such a -"separation" as this--painful, difficult, unrewarded--we must exclude -from the intention of our text, although possibly our text might -convey a warning even to these benevolent eremites, that unless the -heart is kept warm by human sympathies, unless the mind is kept in -touch with the common cares and joys of our kind, the value of even -intellectual work will be considerably diminished, while the worker -himself must inevitably and perhaps needlessly suffer. But, on the -whole, we must except these nobler instances of isolation, if we would -feel the full force of the judgment which is pronounced in the text. - -The misanthrope is one who has no faith in his fellows, and shrinks -into himself to escape them; who pursues his own private ends, -avoiding all unnecessary speech with those who are around him, living -alone, dying unobserved, except for the mischief which consciously or -unconsciously he does to those who survive him. Such an one is aptly -described as showing his teeth[490] in an angry snarl against all the -approaches of a true wisdom. - -Shakespeare might have had this proverb before him in that grim -delineation of Richard the Third, who boasts that he has neither pity, -love, nor fear. He was, he had been told, born with teeth in his mouth. - - "And so I was," he exclaims; "which plainly signified - That I should snarl, and bite, and play the dog." - -And then he explains his terrible character in these significant -lines:-- - - "I have no brother, I am like no brother: - And this word Love, which greybeards call divine, - Be resident in _men like one another_, - And not in me; _I am myself alone_."[491] - -Yes, Love can only exist among men who are like one another; and no -more damning indictment can be brought against a human being than -this, that he is _himself alone_. - -The truth is that every man is not only a "self," a personality, but -he is a very complex being made up of many relations with other men. -He is a son, a brother, a friend, a father, a citizen. Suppose him to -be stripped of all sonship, brotherhood, friendship, fatherhood, and -citizenship; there is left, not a _man_, but a mere _self_, and that -is his hideous condemnation. In the same way, a woman that is neither -daughter, nor sister, nor wife, nor friend, nor ministrant, does not -deserve the grand name of woman; she is a mere _self_, a point of -exigent and querulous desires. The most appalling discovery in a great -city is that multitudes have become mere _selves_,--hungry, hollow, -ravening, thirsty, shrivelled selves. The father and mother are dead, -or left far away, probably never known; no one is brother to them, -they are brothers to no one. Friend has no significance to their -understanding, or means only one who, from most interested motives, -ministers to their craving appetites; they are not citizens of London, -nor of any other city; they are not Englishmen, though they were born -in England, nor have they any other nationality,--hideous, clamorous, -esurient selves, nothing more. An old Greek saying declared that one -who lives alone is either a god or a wild beast;[492] while, as we -have already seen, there are a few of the isolated ones who are -isolated from noble and even Divine motives, the vast majority are in -this condition because they have fallen from the level of humanity -into the roving and predatory state of wild animals, that seek their -meat by night and lurk in a lonely lair by day. - -The "sound wisdom" against which the isolated rage is nothing less -than the kindly law which makes us men, and ordains that we should not -live to ourselves alone, but should fulfil our noble part as members -one of another. The Social Instinct is one of two or three striking -characteristics which mark us out as human: a man by himself is only -an animal, and a very poor animal too; in size he is far beneath the -greatest of the creatures that inhabit land and sea; he is not as -swift as the winged denizens of the air; his strength in proportion to -his bulk is debility compared with that of the tiniest insects. His -distinction in the creation, and his excelling dignity, are derived -from the social relations which make him in combination strong, in the -intercourse of speech and thought, wise, and in the loving response of -heart to heart, noble. If by some unhappy accident a human being -wanders early from his place into the forests, is suckled by wild -beasts, and grows up among them, the result is an animal inconceivably -repulsive, fierce, cunning, and ugly; vulpine, but without the wolf's -agile grace; bearish, but without the bear's slow-pacing dignity. - -The "sound wisdom" is the wisdom of the Creator, who from the beginning -determined that it is not good for men to live alone, and marked His -conception of the unity which should bind them together by the gift of -the woman to the man, to be bone of his bone and flesh of his flesh. - -It becomes therefore a necessity to every wise human being to -recognise, to maintain, and to cultivate all those wholesome -relationships which make us truly human. "As a bird that wandereth -from her nest, so is a man that wandereth from his place."[493] -Sometimes when a great ship is far off in mid-ocean, a tired land-bird -will fall panting and exhausted upon the deck: the wings can beat no -longer; the eyes glaze; and the eager wanderer fails and dies. The -true bird-life is the life of the woods, of the toilsomely-woven -nest, of the mate and the brood and the fledglings. In the same way on -those ocean steamers--ay, and in many a weary bye-path and lonely -desert of the earth--may be found men who have broken away from the -ties which formed their strength and their truer being, and now fall, -faint and purposeless, to languish and to die. For true human life is -the life of our fellows, of the diligent laborious housebuilding, of -the home, of the young, of the rising nestlings which are to form the -next link in the long chain of the generations. - -Neighbourliness is the larger part of life; we are not to go to our -distant "brother's house in the day of our calamity, for better is a -neighbour that is near than a brother far off."[494] Our life is rich -and true and helpful just in proportion as we are entwined with those -who live around us in bonds of mutual respect and consideration, of -reciprocal helpfulness and service, of intimate and intelligent -friendship. - -It is hardly necessary to say that there is neighbourliness _and_ -neighbourliness. Our relation to our neighbours may be that of mere -busybodies, tattlers, and whisperers; it may be devoid of tact and -consideration: there is need therefore of a warning to "hold back thy -foot from thy neighbour's house; lest he be sated with thee, and hate -thee."[495] But this possible abuse does not affect the broad and -salutary principle: we are meant to live in one another; our nature can -realize itself, and accomplish its mission, only in generous and noble -relations with those who are about us. The home is at the foundation of -all; a good son or daughter will generally make a good man or woman; -good brothers will prove good citizens, good sisters good ministrants -and teachers to the poor and the ignorant; good fathers will be the best -rulers in Church and State. The home will be the preparation for the -larger life of the town, or the social circle, or the state. And thus -from the cradle to the grave no man should live alone, but every one -should be a member of a larger body, holding a definite place in a -system or organism, depending on others, with others depending on him. -Nerves should run through the body politic, motor nerves and sensory -nerves; the joys and pains of a community should be shared, the -activities of a community should be united. No one should live to -himself; all should live, and rejoice to live, in the great co-operative -society of the world, in which personal interests are mutual interests -and the gains of each are the gains of all. - -But we can hardly probe to the depths of this Proverbial Philosophy -without becoming aware that we are touching on an idea which is the -mainspring of Christianity on its earthly and visible side. We seem to -have detected in all the preceding discussion echoes, however faint, -of the Apostolic teaching which gave practical shape and body to the -work of our Lord Jesus Christ. - -The relation of Christ, as the Son of God, to the human race as a whole, -immediately opened up the possibility of a world-wide society in which -all nations, all classes, all castes, all degrees, all individualities, -should be not so much merged as distinctly articulated and recognised in -a complete and complex whole. The kingdom of heaven, while borrowing -its terminology from earthly kingdoms, was unlike any one of them -because it was to include them all. Into that kingdom all the peoples, -nations, and languages should pass. - -The Catholic Church, as the first attempt to realize this grand idea, -presented for a time a certain faint and wavering reflection of the -image in the heavens. The fault of seeking the unity of the race in a -priesthood instead of in the people was of course a fatal one to its -own ultimate success, but at least one great service was rendered to -humanity; the idea became familiar of a Unity, in which the narrower -unities of the family, the social circle, and the nation were to find -their completion. And when the intelligence and the faith of men broke -with the Catholic Church, it was not a breach with the Catholic idea, -but merely a transition to a nobler and a more living realization of -the idea. At present the idea is daily clearing and assuming vaster -proportions; humanity is seen to be one; the Great Father presides -over a family which may be sundered, but cannot be really parted; over -a race which is divided, but not actually separated. - -Strange and rapturous have been the emotions of men as they have -entered into the realization of this idea, and the thrill of their -vast fellowship has passed through their hearts. Sometimes they have -turned away in bitterness of revolt from the Christian Church, which -with harsh dogmatisms and fierce anathemas, with cruel exclusiveness -and sectarian narrowness, seems rather to check than to further the -sublime thought of the One Father, of whom all the family is named in -heaven and in earth. But whatever justification there may be for -complaint against the Church, we cannot afford to turn our thoughts -from the Son of Man, who has redeemed the race to which we belong, and -who, as the Divine Power, is alone able to carry out in effect the -great conception which He has given us in thought. - -And now I am going to ask you for a moment to consider how the text -reads in the light of the work and the presence and the person of -Jesus Christ, who has come to gather together in one those that are -scattered abroad. - -The person of Christ is the link which binds all men together; the -presence of Christ is the guarantee of the union; the work of Christ, -which consists in the removal of sin, is the main condition of a -heart-unity for all mankind. When therefore you put your trust in Christ -and your sinful nature is subdued, you are incorporated into a body of -which He is the head, and you must pass out of the narrow self-life into -the broad Christ-life; you can no longer live for yourself alone, -because as the member of a body you exist only in relation to all the -other members. "But," it is said, "am I not to seek my own salvation, -and then to work it out with fear and trembling? am I not to withdraw -from the world, and to labour hard to make my calling and election -sure?" In a certain sense, the answer to that question is, Yes. But then -it is only in a certain sense; for you make sure of your own salvation -precisely in proportion as you are really incorporated into Christ, and -are made a genuine member of the body: as St. John says, "We know that -we are passed from death unto life _because we love the brethren_," and -"if we walk in the light we _have fellowship one with another_, and the -blood of Jesus Christ cleanseth us from all sin." We work out our -salvation therefore only by losing the self in others; we withdraw from -the world and make our calling sure, just as our thoughts become -identified with God's thoughts, and as our lives are passed in cheerful -and victorious service. - -If, then, on the ground of our humanity we are cautioned against -separating ourselves, because by so doing we set our teeth against all -sound wisdom, on the ground of our Christianity we must be warned not -to separate ourselves, because that means to harden our hearts against -the faith itself. When we say to ourselves, "We will live our -Christian life alone," that is equivalent to saying, "We will not live -the Christian life at all." We do not know what the life in heaven may -be,--though from the casual glimpses we obtain of it, we should say -that it is a great social gathering, at which we shall sit down with -Abraham and all the saints of God, a kind of marriage festivity to -celebrate the union of the Lord with His bride,--but it is plain that -the Christian life, as it is revealed to us here, _must be the life of -a community_, for it is likened to a vine, from which all dead -branches are cut off, and plainly all cut-off branches are dead. - -"But," say many people amongst us, "we put our faith in the Lord Jesus -Christ; we trust to Him; why should you impose any further -conditions?" Do they put their faith in Him? Does not faith imply -obedience? Did He not require His disciples to be united in a -fellowship, and did He not give His body and His blood as a symbol of -this fellowship, and command them to take the symbols in remembrance -of Him until He comes? Are these isolated believers obeying Him, or -are they not cutting at the root of His glorious purpose of human -fellowship in the Divine Head? And if they are thus breaking His -expressed commandment, has He not warned them that He will say, "I -never knew you, depart from Me," although they have taught in His -name, and even cast out devils and done many wonderful works? - -And in thus reminding you of our Lord's thought, I am not speaking -only of what we call the fellowship of the Church; for there are many -who are merely nominal members of the Church, and though their names -are enrolled they "separate themselves" and live the life of -unhallowed isolation, just as they did before they professedly entered -into the Christian society. This is a larger question than that of -Church membership; Church membership derives its vast importance from -being a part of this larger question. Will you, therefore, let me -close with a personal appeal addressed to each one of you? - -You know that the Son of Man would make men one; you know that He -calls His disciples into a holy family of mutual love and service, so -that men may know that they are His, and may recognise Him because -they love one another. Are you venturing to disregard His commandment -and to frustrate His will by separating yourself for your own desire? -have you fallen out of all relations with His family, so that the -sonship, the brotherhood, the friendship, the fatherhood, the -citizenship, of the heavenly kingdom are as good as meaningless to -you? If so, may I say in the words of the text, you are setting "your -teeth against all sound wisdom"? - -FOOTNOTES: - -[490] See note on [Hebrew: hittennalla'] in Lecture XV., p. 205. - -[491] _III. King Henry VI._, Act v., Sc. 6. - -[492] [Greek: e theos e therion.] - -[493] Prov. xxvii. 8. - -[494] Prov. xxvii. 10. - -[495] Prov. xxv. 17. - - - - - XIX. - - _HUMAN FREEDOM._ - - "The foolishness of man subverteth his way; - And his heart fretteth against the Lord."--PROV. xix. 3. - - -There is such a valuable expansion and commentary on this proverb in -the book of Ecclesiasticus that it seems worth while to quote it in -full: "Say not, it is through the Lord that I fell away, for the -things He hates thou shalt not do. Say not, it is He that caused me to -err, for He has no use for a sinful man. Every abomination the Lord -hates, neither is it lovely to those that fear Him. He Himself at the -outset made Man, and left him in the power of his own control, that, -if thou wilt, thou shouldst keep His commandments, and to do -faithfully what is pleasing to Him. He set fire and water before thee, -that thou shouldst stretch out thy hand to which thou wilt. In front -of men is life and death, and whichever a man pleases shall be given -to him. Because wide is the wisdom of the Lord; He is mighty in power, -beholding all things; and His eyes are upon them that fear Him, and He -Himself will take note of every work of man. He never enjoined any one -to do wickedly, and He never gave to any one licence to sin."[496] - -It is our constant tendency to claim whatever good we do as our own -doing, and to charge whatever evil we do on causes which are beyond our -control,--on heredity, on circumstances of our birth and upbringing, or -even on God. The Scriptures, on the other hand, regard all our good -deeds as the work which God works within us, when our will is given to -Him, while all our evil is ascribed to our own foolish and corrupt will, -for which we are, and shall be, held responsible. This is certainly a -very remarkable contrast, and we shall do well to take account of it. It -is not necessary to run into any extreme statement, to deny the effects -either of taints in the blood which we receive from our parents, or of -early surroundings and education, or even the enormous influence which -other people exercise over us in later life; but when all allowance is -made for these recognised facts, the contention of the text is that what -really subverts our lives is our own folly,--and not uncontrollable -circumstances,--and our folly is due, not to our misfortune, but to our -fault. - -Now we will not attempt to deal with all the modifications and -reservations and refinements which ingenuity might offer to this -doctrine; however charity may require us to make allowance for others -on the ground of disadvantages, it is questionable whether we help -them, and it is certain that we weaken ourselves, by turning attention -constantly from the central fact to the surrounding circumstances; we -will therefore try to steadily look at this truth of Individual -Responsibility, and lay it to heart. When we have acquitted ourselves -of blame, and have obtained a discharge in the forum of our own -conscience, it will be time to seek other causes of our guilt, and to -"fret against the Lord." - -But before we turn inwards and appeal to our own consciousness, may we -not observe how absurd it is that the Lord should be charged with -responsibility for our sins? What do we know of the Lord except that -He hates and abominates sin? It is as the Hater of sin that He is -revealed to us in ever-clearer forms from the first page of revelation -to the last. But more, the most powerful proof that we possess of His -existence is to be found in the voice of conscience within us; we -instinctively identify Him with that stern monitor that denounces so -vigorously and unsparingly all our offences against holiness. The God -of revelation is from the first declared to be "He who will by no -means clear the guilty, visiting the iniquity of the fathers upon the -children." The God of conscience is by the very nature of the case -identified with the uncompromising sentence against evil; is it not -then obviously inconsistent to lay our sins to the charge of God? We -are more assured of His Holiness than of His omnipotence; we cannot -therefore bring His omnipotence to impeach His holiness. We see Him as -the Avenger of sin before we see Him in any other capacity; we cannot -therefore bring any subsequent vision of Him to discredit the first. -It is surely the dictate of plain common sense, as St. James says, -that "God cannot be tempted with evil, and He Himself tempteth no man: -but each man is tempted, when he is drawn away by his own lust, and -enticed. Then the lust, when it hath conceived, beareth sin: and the -sin, when it is full grown, bringeth forth death."[497] - -Now our actual responsibility for our own sins, and the troubles -which result from them, will perhaps come out in the clear light of -conscience, if we regard our conduct in the following way. We must -make an appeal to consciousness. There are actions which, -consciousness tells us, rest entirely on our own choice, and -concerning which no sophistry, however ingenious, can furnish an -adequate exculpation. There was in these cases, as we well remember, -the plain offer of an alternative "Fire or Water, Life or Death." We -knew at the time that we were equally able to take either of them; we -felt no compulsion; there was, it is true, a great tumult of -conflicting motives, but when the motives were balanced and the -resulting verdict was declared, we were perfectly conscious that we -could, if we chose, reverse the verdict and give our judgment against -it. Our first deviations from truth, from purity, from charity, come -up before us as we reflect; the struggle which went on survives -vividly in memory; and when we yielded to the evil power we were -conscious at the time, as we remember still, that our will was to -blame. As the lie glided from the lips, as the unhallowed thought was -allowed to pass into act, as the rein was thrown on the neck of the -evil passion, we knew that we were doing wrong, we felt that by an -adequate exercise of the will we could do right. Cast your eye back on -the steps by which your character was formed, on the gradual -destruction of your finer feelings, on the steady decline of your -spiritual instincts, on the slow deadening and searing of your moral -sense. Do you not remember how deliberately you submitted to the -fascinations of that dangerous friend, whom your conscience entirely -disapproved? how wilfully you opened and perused the pages of that -foul book, which swept over your soul like a mud-torrent and left its -slimy sediment there ever after? how you consciously avoided the -influence of good people, made every excuse to escape the prayer, the -reading, the sermon, which was to you a conscience-stirring influence, -an appeal of God to the soul? - -As you retrace those fatal steps, you will be surprised to discover how -entirely your own master you were at the time, although the evil deeds -done then have forged a chain which limits your freedom now. If at any -of those critical moments some one had said to you, Are you free to do -just which of the two things you please? you would have replied at once, -Why, of course I am. Indeed, if there had been any compulsion to evil, -you would have rebelled against it and resisted it. It was really the -complete liberty, the sense of power, the delight in following your own -desire, that determined your choice. The evil companion persuaded, your -conscience dissuaded, neither compelled; when the balance hung even you -threw the weight of your will into the scale. The book lay open; -curiosity, prurience, impurity, bade you read; your best conviction -shamed you and called you away: when the two forces pulled even, you -deliberately gave _your_ support to the evil force. The solemn voice of -prayer and worship called you, moving you with mystical power, waking -strange desires and hopes and aspirations; the half-mocking voice of the -earth was also in your ear, tempting, luring, exciting, and when the -sounds were about balanced, you raised up your own voice for the one and -gave it the predominance. - -Or if now in the bondage of evil you can no longer realize that you -were once free, you can look at others who are now where you were -then; notice even when you try to tempt your younger companions into -evil, how the blush of shame, the furtive glance, the sudden collapse -of resistance, plainly proves that the action is one consciously -determined by an evil choice; notice how your first blasphemies, your -first devil-born doubts, suggestions, and innuendoes, bring the pained -expression to the face, and raise a conflict which the will has to -decide. In this appeal to consciousness or to observation we must be -scrupulously honest with ourselves; we must take infinite pains not to -garble the evidence to suit a foregone conclusion or to excuse an -accomplished fall. I think we may say that when men are honest with -themselves, and in proportion as they are pure and innocent, and not -yet bound hand and foot by the bondage of their own sins, they know -that they have been free, that in the face of all circumstances they -still stood uncommitted; that if they yielded to temptation it was -their own "foolishness that subverted their way." - -But now we may pass from these inward moral decisions which have -determined our character and made us what we are, to the ordinary -actions which form the greater part of our everyday conduct. Here again -we are generally inclined to take credit for every course which has a -happy issue, and for every unfortunate decision to cast the blame on -others. We are reminded, however, that our misfortunes are generally the -result of our own folly; we are too impatient, too hasty, too impetuous, -too self-willed. "Desire without knowledge is not good, and he that -hasteth with his feet misseth the way."[498] If we look back upon our -mistakes in life, it is surprising to see how many were due to our own -headstrong determination to follow our own way, and our complete -disregard of the prudent counsels which our wiser friends ventured to -offer us. "The way of the foolish is right in his own eyes: but he that -is wise hearkeneth unto counsel."[499] "Where there is no counsel, -purposes are disappointed: but in the multitude of counsellors they are -established."[500] "Hear counsel," is the command of this chapter, "and -receive instruction, that thou mayest be wise in thy latter end."[501] -"Every purpose is established by counsel,"--affairs of state, whether -civil[502] or military,[503]--and so by counsel a man is made strong and -is able to carry out the warfare of his own personal life.[504] It is -well for us therefore not only to accept counsel which is proffered to -us, but to be at pains to get it, for it often lies, like the waters of -a well, deep down in a man's mind, and requires some patience and skill -in order to elicit it.[505] - -Our false steps are due to a rash precipitancy which prevents us from -looking at the question on all its sides, and learning the views of -those who have had experience and know. The calamities which befell us -were foreseen by many onlookers, and were even foretold by our friends, -but we could accept no advice, no warning. And while therefore it is -perfectly true that our own judgment was not sufficient to ward off the -evil or prevent the _faux pas_, we are none the less to blame, our own -foolishness has none the less subverted our way, for it was our own -fault that we refused to be advised, it was our own incredible folly -that made us form so wrong an idea of our wisdom. - -Suppose then that in our retrospect of life and in the estimation of our -errors, we mark off all those sins for which our conscience duly charges -us with direct responsibility, and all those blunders which might have -been avoided if we had wisely submitted to more prudent judgments than -our own, what is there that remains? Can we point out any group of -actions or any kind of errors which are yet unaccounted for, and may -possibly be charged on some other person or thing than ourselves? Is -there yet some opening by which we may escape responsibility? Are there -any effectual and valid excuses that we can successfully urge? - -Now it appears that all these possible excuses are netted and -completely removed--and every avenue of escape is finally blocked--by -this broad consideration; God is at hand as the wisest of Counsellors, -and we might by simple appeal to Him, and by reverently obeying His -commandments, avoid all the evils and the dangers to which we are -exposed. So far from being able to excuse ourselves and to lay the -blame on God, it is our chief and all-inclusive fault, it is the -clearest mark of our foolishness, that we do not resort to Him for -help, but constantly follow our own devices; that we do not rely upon -His goodness, but idly fret against Him and all His ordinances. "There -are many devices in a man's heart," but over against these feeble, -fluctuating, and inconsistent ideas of ours is "the counsel of the -Lord, which shall stand."[506] "The fear of the Lord tendeth to life: -and he that hath it shall abide satisfied; he shall not be visited -with evil."[507] There is a way of life, there is a plain commandment, -a law of God's appointing: "He that keepeth the commandment keepeth -his soul: but he that is careless of his ways shall die."[508] It is -simply our own carelessness that is our ruin; if we would pay the -slightest heed, if there were one grain of seriousness in us, we -should be wise, we should get understanding, and so find good in the -salvation of the soul;[509] we should not, as we so often do, "hear -instruction, only to err from the words of knowledge."[510] - -We may wonder at the strong conviction with which this truth was urged -even under the Jewish law; it may seem to us that the requirements -then were so great, and the details so numerous, and the revelation so -uncertain, that a man could scarcely be held responsible if he missed -the way of life through inadvertence or defective knowledge. Yet even -then the path was plain, and if a man missed it he had but himself and -his own folly to blame. But how much more plain and sure is everything -made for us! Our Lord has not only declared the way, but He is the -Way; He has not only given us a commandment to keep, but He has -Himself kept it, and offers to the believing soul the powers of an -inward life, by which the yoke of obedience becomes easy, and the -burden of service is made light. He has become "the end of the law to -every one that believeth." He has made His offer of Himself not only -general, but universal, so that no human being can say that he is -excluded, or murmur that he is not able to "keep his soul." His word -is gone out into all the world, and while they who have not heard it, -being without a law are yet a law unto themselves, and are responsible -by virtue of that self-witness which God has given everywhere in -Nature, in Society, and in the conscience of man, how can we -sufficiently emphasize our own responsibility, to whom God has spoken -in the latter days by His own Son! Surely "whoso despiseth the word -bringeth destruction on himself."[511] - -If even in that old and darker dispensation the light was so clear -that it was chargeable to a man's own folly when he disobeyed,--and -"judgments were prepared for scorners, and stripes for the backs of -fools,"[512]--what must come upon us who have the clearer light if we -wilfully and foolishly disobey? The counsel of the Lord stands sure: -"There is no wisdom nor understanding nor counsel against the -Lord."[513] No authority of wise men, no sneers of wits, no devices of -the clever, can in the least avail to set aside His mighty ordinance -or to excuse us for disregarding it. "The horse is prepared against -the day of battle: but victory is of the Lord."[514] There can be no -evasion, no escape. He Himself, by His own invincible power, will -bring home to the hearts of the rebellious the evil of their -rebellion, and will send the cruel messenger against them.[515] - -Does it not behove us to remember and to consider? to remember our -offences, to consider our guilt and the Lord's power? Here is a way of -life marked out before you, and there is the way of death; here is the -water held out to you, and there is the fire; and you may choose. The -way of life is in the Gospel of God's dear Son; you know that its -precepts are perfect, converting the soul, and that Christ Himself is -holy, such an one as the earth never bore before or since; you know too -that this Holy One came to give His life a ransom for many, that He -invited all to come unto Him, and promised to all who came everlasting -life. You know that He did give His life a ransom,--as the Good Shepherd -He gave Himself for the sheep, and then took again the life which He -laid down. You know that He ever liveth to make intercession for us, and -that His saving power was not exercised for the last time years and -years ago, but this very day, probably just at the moment that I am now -speaking to you. The way is plain, and the choice is free; the truth -shines, and you can open your eyes to it; the life is offered, and you -can accept it. What pretext can you give for not choosing Christ, for -not coming to the truth, for not accepting the life? - -Is it not clear to you that if you refuse Him that speaketh, and your -way is thus subverted,--as indeed it must be,--it is your own folly -that is to blame? You fret against the Lord now, and you charge Him -foolishly, but some day you will see clearly that this is all a blind -and a subterfuge; you will admit that the choice was open to you, and -you chose amiss; that life and death were offered to you, and you -preferred death. - -If any question might be entertained about those who have only the light -of conscience to guide them, and have not heard of the direct relation -of succour and support which God is ready to give to those who depend -upon Him, there can be no doubt of the complete freedom of every human -being, who hears the message of the Gospel, to accept it. You may put -it aside, you may decline to accept it on the ground of disinclination, -or because you consider the historical evidence insufficient, but you -will be the first to admit that in doing so you exercise your discretion -and consciously choose the course which you take. - -Nay, leaving all metaphysical discussion about the freedom of the will, -I put it to you simply, Can you not, if you choose, come to Christ now? - -Oh, hear counsel and receive instruction: is not the Spirit pleading -with you, counselling, teaching, warning you? Do not harden your -heart, do not turn away. Attend to Christ now, admit Him now, that you -may be wise in your latter end.[516] - -FOOTNOTES: - -[496] Eccles. xv. 11-20. - -[497] James i. 13-15. - -[498] Prov. xix. 2. - -[499] Prov. xii. 15. - -[500] Prov. xv. 22. - -[501] Prov. xix. 20. - -[502] Prov. xi. 14. - -[503] Prov. xx. 18. - -[504] Prov. xxiv. 5, 6. - -[505] Prov. xx. 5. - -[506] Prov. xix. 21. - -[507] Prov. xix. 23. - -[508] Prov. xix. 16. - -[509] Prov. xix. 8. - -[510] Prov. xix. 27. - -[511] Prov. xiii. 13. - -[512] Prov. xix. 29. - -[513] Prov. xxi. 30. - -[514] Prov. xxi. 31. - -[515] Prov. xvii. 11. - -[516] Prov. xix. 20. - - - - - XX. - - _IDLENESS._ - - "After the autumn gathering the slothful does not plough; he asks - in the harvest, and there is nothing."--PROV. xx. 4. - - -We have already in the sixth lecture caught a glimpse of the sluggard, -and in the ninth we have seen in passing that diligence in work is -enjoined by the teacher; but we must give a more concentrated attention -to this subject if we would realize the stress which this book of Wisdom -lays on work as the grand condition of life in this earnest world. They -who will not work have no place in an order of things which is -maintained by work, and in which the toil itself is the great discipline -of character and the preparation of joy. It is no churlish or envious -spirit which pronounces a doom on the idle, but it is the very necessity -of the case; that idleness which in moments of excessive strain we so -eagerly covet is, if it is accepted as the regular and continuous state -of the soul, a more ruinous and miserable curse than the hardest labour. -By a law which we all break at our peril, we are required to have an -honest end and a strenuous occupation in our life; and we are further -required to labour diligently for the end, and to spare no pains to -achieve it. We have many faculties lying dormant, and we must wake them -into activity; we have many gifts half used or not used at all; we must -turn them all to account, if we would be wholesome, happy, and in the -true sense successful. - -First of all, let us look at the portrait of the sluggard as it is -delineated in some of these proverbial sayings. We see him in bed, at -the board, in the house, out of doors. He will not get up in the -morning; he turns from side to side, just like a door which swings -backwards and forwards on its hinges, but of course never gets any -further.[517] "Yet a little sleep," he says, "a little slumber, a -little folding of the hands in sleep."[518] Or when at last he has -brought himself to get up and to sit down to table, he is too -lethargic even to eat: "He buries his hand in the dish, and will not -so much as bring it to his mouth again;"[519] or if he raises the -morsel to his lips, he does it with an air of indescribable languor -and weariness.[520] Then the time comes for him to go out to his daily -duties. But he has a number of ingenious, though utterly absurd, -excuses why he should not leave the house: "There is a lion in the -streets," he says, "a lion in the way;"[521] "There is a lion without; -I shall be murdered in the streets."[522] When he is told that this is -a delusion, he is prepared to argue the matter, and to show that his -fear is well grounded; he is quite scornful of all the people who -assure him to the contrary, because they have been out and seen for -themselves: "The sluggard is wiser in his own eyes than seven men that -can render a reason."[523] And when at length he is launched on the -business of the day, arriving late, his wits gone wool-gathering, his -will as inactive as his mind is inattentive, he drags through every -duty with the air of one who is walking "through a hedge of -thorns."[524] Where another person would proceed with easy alacrity, -he seems held back by invisible obstacles; his garments are always -getting caught in the briars; there is not impetus enough to carry him -over the slightest difficulty; and after frequent and somnolent -pauses, the end of the day finds him more weary than the busiest, -though he has nothing to show but futile efforts and abortive results. - -That is a complete picture of the sluggard. We do not of course see -him fully developed very often; but we recognise at once the several -tendencies in our own characters--the slothfulness, the listlessness, -the idle procrastination, the inertia--which may, if unresisted and -unconquered, gradually bring us nearer to this finished portrait. - -The result of this sluggishness must now be sketched. "Love not -sleep," we are told, "lest thou come to poverty; open thine eyes, and -thou shalt be satisfied with bread."[525] The means of subsistence in -this world are the result of labour; toilers win them from the -reluctant earth and sea; the only condition on which we can partake in -them is that we should toil, either directly in producing the means of -subsistence, or indirectly in doing for the producers helpful service -for which they are willing to exchange the fruits of their labour. One -who sleeps away the golden hours of work, cast by slothfulness into a -deep sleep, has no claim whatever on the earth or the community for -daily food; he shall suffer hunger.[526] And if by craft or chance he -is able to get his bread without any service rendered to the workers, -he shall suffer from a soul-hunger more terrible than starvation--the -unutterable ennui, weariness, disgust, and self-loathing which an idle -and useless life inevitably produces. - -As the text reminds us, there is an alternation of seasons. There is a -time to plough, when the earth has yielded her full autumn fruits; -there is a time to sow; there is a harvest. If a man is too lazy to -plough at the right time and to sow at the right time, his fields will -of course give him no crops: "Slothfulness catcheth not his -prey."[527] Nor must we think that God in any grudging spirit has -ordered this law of the seasons. The appetite which forces us to -labour, because "our mouth craves it of us,"[528] the apparent rigour -with which nature requires us to be up betimes and not to let the -opportunity slip, and the threat of poverty which hangs over our heads -if we neglect her requirements, are all parts of a beneficent -law,--the law that by work itself our life is sweetened and our spirit -is developed. They are not to be congratulated who, escaping the spur -of appetite, and liberated by the toil of others from the rigorous -edicts of nature which require the laborious ploughing and sowing, are -enabled to eat the bread of idleness. The hardest worker, worn to the -bone and ill-remunerated, is really more enviable than they. The -abundance of food is a poor equivalent for the loss of discipline -which the desire of food was designed to exact through honest and -earnest work. Men come to us and say in effect, "Behold after the -autumn gathering we did not plough, and we asked in harvest, and got -all that our hearts desired," and we are constrained to pity rather -than to congratulate them. It is not good for men to slip through the -laws of God and nature thus, for their chastisement is heavier in the -end than in the beginning. - -The truth of this appears when we remember that a worse result of -slothfulness than poverty is the spiritual rust, decay, and degradation -which slothfulness itself implies: "The desire of the slothful killeth -him, for his hands refuse to labour;"[529] "He also that is slack in his -work is brother to him that is a destroyer."[530] It is indeed a strange -illusion which makes man desire idleness. Idleness is ruin; the soul -rusts away like the sword in _Hudibras_, which-- - - "... ate into itself, for lack - Of something else to hew and hack." - -It is death, it is deadly; the idle soul slowly dies, and spreads -destruction around it. It is the same with a country. Idleness is its -ruin: whether it be that the generosity of nature removes the -necessity of work, as in the South Seas, where the missionaries find -one of their chief difficulties in the absolute laziness resulting -from the softness of the climate and the fertility of the soil; or -that the vast accumulations of wealth procure idleness for its -possessors, and enforce idleness on thousands of the unfortunate -unemployed,--the melancholy result ensues in the enervation of -manhood and the corruption of womanhood. On the other hand, as -Thucydides observed in the case of Attica, a rigorous climate and a -niggardly soil, eliciting all the energies of the people in order to -improve their condition or even to live, have been found favourable to -the development of a noble nationality. Slackness of work, from -whatever cause it may arise, brings its victims into this sorrowful -kinship with the destroyer. - -It may be noted that the idle, whether they be rich or poor, are -denominated "vain persons," and sensible people are cautioned solemnly -to avoid their society, as their emptiness is contagious, and the -habits which are quickly acquired in their company lead straight to -ruin: "He that tilleth his land shall have plenty of bread, but he -that followeth after vain persons is void of understanding;"[531] "He -that followeth after vain persons shall have poverty enough."[532] - -The truth which is here enforced receives ample illustration in our own -society. Two centuries ago Daniel Defoe defined the English as the "most -lazy diligent nation" in the world. Hard work is common; idleness is -equally common. Our people are on the whole highly gifted, and produce -rapidly when they give their attention to their work; but we seem to -have a strange vein of dissoluteness and laziness running through us, -and consequently the worst and most shameful idleness is often found -amongst the best workmen, who through their own bad habits have missed -their opportunities, and become a burden to themselves and to the -community. In no country is the leisured class, of those who do nothing -at all, or pass their aimless days in a round of engagements which are -only strenuous idleness, so large; in no country is the unemployed or -the pauper class so ruinously great in proportion to the population. -Hence this curious paradox: the foreigner hears that England is the -richest and the most industrious country in the world; he comes to our -shores expecting to see cities of gold and fields teeming with produce. -On his arrival he becomes aware of a degrading poverty such as cannot be -matched in the poorest country on earth; he finds a vast population of -the unemployed rich lounging in the streets and the parks, and of the -unemployed poor hanging about the doors of the innumerable drink-shops, -and infesting every highway and byway of the country. He finds the land -of the agricultural districts often lying idle and unproductive; those -who till it untaught, ill-fed, and discontented; those who possess it -discontented, though well fed and instructed. Our subject does not lead -us to inquire into the deeper causes of these anomalies, but it leads us -to this observation: we are a "lazy diligent nation" because we have not -yet learned, or have forgotten, that the thing most to be dreaded is not -poverty, but idleness; and the thing most to be desired is not wealth, -but strenuous, earnest, and useful toil. Our desperate and eager work is -not for the work's sake, but in order to get rich; our ambition is to be -idle rather than to be employed, to be raised above the necessity of -labour which is our health by the possession of wealth which is our -ruin. We have cherished the fatal and foolish error that work was -degrading, and have ranked those highest who did the least. "Where no -oxen are," we have said in our fastidious way, "the crib is clean," -forgetting the other side of the matter, that "much increase is by the -strength of the ox."[533] Thus we have ignorantly despised the workers -who make us rich, looking down upon trade, upon business, and more than -all upon manual labour; and have with strange fatuity admired most those -who were most useless, whose peculiar boast would be that they never did -a day's work in their lives. - -Happily now there are signs of a revolution in our thought. We are -beginning to see that work is good, not for what it earns, but for the -occupation and the training which it gives to the body and the mind; -and that idleness is an evil, not only where work is a necessity, and -the appetite craves it of us, but everywhere and under all -circumstances. In useful employment we find our life; in the -sluggard's life we see our death. - -We must observe then the good effects which result from honest and -earnest toil. But, first, we cannot help noticing what an important -place is here given to agriculture. This is not accidental to the time -in which the book was written. It is an eternal principle. Out of the -soil comes our wealth; by the soil therefore we live; and accordingly -God has ordained that in the tilling of the ground man shall find his -wholesomest, sweetest, and most strengthening employment--that no -community shall inwardly flourish when its agricultural life declines; -and that therefore the happiest and soundest society will be that in -which the largest proportional number are engaged in producing the -fruits of the earth, and are directly and vitally attached to their -mother soil. "He that tilleth his land shall have plenty of -bread."[534] When a nation is in the case of the sluggard, when you -pass by its fields and its vineyards and see them grown over with -thorns and nettles and its stone walls broken down, you will find -Pauperism coming as a robber, and Want, gaunt and hideous, stalking -through the land like an armed man.[535] "Be thou diligent," therefore -we are told, "to know the state of thy flocks, and look well to thy -herds"--(take care that no foolish pride or negligence prevent you -from seeing that the agricultural life is properly maintained, for it -is the only sure basis of prosperity); "riches are not for ever, and -even the government of kings does not endure to all generations." But -in the sweet ordinances of nature the great Giver provides His -unfailing wealth: "The hay is carried, and immediately the tender -grass begins to grow again, and even the barren mountains yield their -herbs for ingathering. The lambs appear every spring with their wool -for our clothing, and the field will maintain goats equal in value to -its own price. And from these miraculous sources of eternal -reproduction our food and our maintenance are to be drawn."[536] - -Thus at the foundation of all industries is the agricultural industry. -At the root of all social and economical questions is the land question. -When you wish to commend diligence and to discourage idleness in a -nation that is "lazy diligent," the first thing is to inquire into the -condition or the use of the land. The land is God's gift to a people. -English land is God's gift to the English people. If it is misapplied, -ill-used, neglected; if it does not produce its full tale of wealth; if -it does not support its full burden of living creatures, and give -employment to its full number of hands, we are flying in the face of -God's ordinances; we must not expect to prosper; His gracious will is -frustrated, and we must have the shame and sorrow of seeing our million -of paupers, and our second million of enforced idlers, and our myriads -of lazy cumberers of the ground, and our whole population disorganized -and unsettled, torn with the frenzy of insane work, or gangrened with -the corruption of destroying idleness. For the gifts of God are without -repentance, and the abuse of His gifts is without remedy. - -But turning now to the good effects which result from honest and earnest -toil, we are taught to distinguish three more particularly--plenty, -power, and personal worth. - -_First_, Plenty. "The soul of the sluggard desireth and hath nothing, -but the soul of the diligent shall be made fat."[537] Nor must we -think that diligence is only manual; it is also mental. It implies -thought, forethought, planning, arranging. We have a contrast drawn -between the really diligent man, whose prudence foresees, and whose -reflection orders his work for the best ends, and the fussy, -unreflecting activity of one who is always busy, but never -accomplishes anything. It is only the diligence of the first kind that -leads to the desired end; the diligence of mere restlessness is not -much better than idleness. We learn that "the thoughts of the diligent -tend only to plenteousness, but every one that is hasty hasteth only -to want."[538] Effectual labour implies thought; only a wise man, with -all his faculties brought into full and harmonious play, can work with -any good result, or can thriftily use the fruits of his labour; a -foolish, thoughtless, witless person may work hard and earn a good -deal of money, but it is gone even faster than it came. Thus "there is -precious treasure and oil in the dwelling of _the wise_, but a foolish -man swalloweth it up."[539] There are exceptions, no doubt; but the -general rule is borne out by experience, that they who honestly and -earnestly use the gifts of mind and body which God has given them, -obtain the things which are needful in this life, if not to -overflowing, yet in sufficiency; and where means fail we generally -have to admit that our own industry or prudence was at fault. - -Then, _secondly_, it is industry rather than genius which commends us to -our fellow-men, and leads us to positions of influence and power: "Seest -thou a man diligent in his business? he shall stand before kings, he -shall not stand before mean men;"[540] "The hand of the diligent shall -bear rule, but the slothful shall be put under task-work."[541] It is -this golden faculty of persistence, concentration, diligence, which -makes every great ruler and leader of men, and raises even the very -ordinary person out of the drudgery of mere task-work into the dignity -of large and noble and delightful toil. - -For, _thirdly_, it is diligence, the capacity of taking pains, that -gives to a man his actual worth, making him compact and strong and -serviceable: "The precious substance of men is to be diligent."[542] -It is the quality itself which is all important. The greatest gifts -are of little worth, unless there is this guarantee of the -conscientious and intelligent employment of them. While if the gifts -with which God has endowed us are of the simplest order, if we can -only use a spade or a saw or a broom effectively, that faculty -diligently exercised is our value to the world; and a great value it -is--greater than the value of high genius which is erratic, unbridled, -undirected, and uncertain. Of every man or woman in this world the -highest praise which can be uttered is that which underlies the -commendation of the good wife: "She looketh well to the ways of her -household, and eateth not the bread of idleness."[543] There is the -epitome of all trustworthy and honourable character. - -We have been dwelling all this time on a simple virtue of a very -mundane type. But all that has been said may be immediately raised to -a higher plane by one observation. Our Lord and Master was diligent -about His Father's business, and has left on record this saying: "I -must work the works of Him that sent Me while it is called to-day; for -the night cometh, in which no one can work." As each one of us comes -under His influence and passes into His faith and obedience, the -joyful seriousness of our life-work deepens; it is lit by the rich -glow of a sunset glory. We want to do diligently what our hand finds -to do--to do it earnestly as unto the Lord. By patient and industrious -exercise of every faculty which He has given us, we wish to be -prepared for any task which He may appoint here or hereafter. Some of -us He only apprentices in this world; and according to the -faithfulness with which we discharge our humble and unnoticed duties -will be the service to which He will one day appoint us. Others are -called out of apprenticeship into the rough and eager work of the -journeyman, and His eye is always upon us as He tries us to find -whether we may ever be appointed over one, or five, or ten cities. A -few supreme souls have been called even on earth to shape, to create, -to control; a Paul, an Augustine, a Luther, can work with an -emancipated hand. But the law is one all through the workshops, the -fields, the vineyards of our Lord. The diligent shall stand before -Him, and the slothful shall be shamed. He that does not plough will -not reap. Wasted opportunities vanish for ever, and leave only their -doleful record in the emasculated and nerveless soul. - -FOOTNOTES: - -[517] Prov. xxvi. 14. - -[518] Prov. xxiv. 34. - -[519] Prov. xix. 24. - -[520] Prov. xxvi. 15. - -[521] Prov. xxvi. 13. - -[522] Prov. xxii. 13. - -[523] Prov. xxvi. 16. - -[524] Prov. xv. 19. - -[525] Prov. xx. 13. - -[526] Prov. xix. 15. - -[527] Prov. xii. 27. - -[528] Prov. xvi. 26. - -[529] Prov. xxi. 25. - -[530] Prov. xviii. 9. - -[531] Prov. xii. 11. - -[532] Prov. xxviii. 19. - -[533] Prov. xiv. 4. - -[534] Prov. xxviii. 19. - -[535] Prov. xxiv. 30-34. - -[536] Prov. xxvii. 23-27. - -[537] Prov. xiii. 4. - -[538] Prov. xxi. 5. - -[539] Prov. xxi. 20. - -[540] Prov. xxii. 29. - -[541] Prov. xii. 24. - -[542] Prov. xii. 27. - -[543] Prov. xxxi. 27. - - - - - XXI. - - _WINE._ - - "He that loveth pleasure shall be a poor man: - He that loveth wine and oil shall not be rich." - PROV. xxi. 17. - - -The Septuagint translation has an interesting addition to the proverb in -xii. 11. After "He that tilleth his land shall have plenty of bread, but -he that followeth after vain persons is void of understanding," it adds, -"He who is sweet in pastimes of wine-drinking shall leave dishonour in -his strongholds." Drinking is the natural opposite of hard and honest -work. When the love of it takes possession of a man he is sure to become -a useless and unproductive member of society. A drunken people are in -the end an incapable people; their wealth declines, their industries -pass over to soberer rivals, their qualities of brain and muscle -gradually disappear. This is partly owing to the deterioration of mind -and body which results from the excessive use of stimulants; but it is -still more due to a wider cause: drinking in all its branches is -indulged in as a pleasure. Why do we not admit it? why do we always try -to present it in another light, saying that it is for health's sake, by -a doctor's orders; or for work's sake, by a proved necessity? Is it not -that we are secretly conscious of taking the drink because we like it? -We know it is a self-indulgence, and we are a little ashamed of it; and -as self-indulgence is always fatal in the long run to all the habits and -activities which men very properly honour, we should dearly like to -screen it under a decent pretext which might preserve our self-respect. -We know quite well that "he that loveth pleasure shall be a poor man; he -that loveth wine and oil shall not be rich."[544] Drinking is after all -only a pronounced symptom of a large vice--self-indulgence. - -A great step is taken when we have learnt to quietly and candidly face -this fact: we drink, as a society, as a nation,--each of us drinks in -public or in private,--simply because it is pleasant. It is a habit -governed by one supreme and absolute law--_we like it_. We know quite -well that alcohol is not a food; that is proved by the most -irrefragable scientific evidence; and if in alcoholic drinks there are -certain nutritive elements, we could if we chose secure the benefit of -them without any admixture of alcohol. We know that in many cases the -alcohol is actually deleterious, that it produces specific and very -terrible diseases, that it lowers the tone of the whole system and -makes us liable to all kinds of secondary troubles. We may urge that -alcohol is a medicine, and a useful medicine; but it is not as a -medicine we use it. If a doctor prescribes castor-oil, or quinine, we -throw aside the medicine on the first opportunity, often before it has -done its work. Alcohol is the only medicine which we continue to take -for a lifetime because the doctor prescribed it for a month. Would it -not be better then to clear our minds of cant, and to set the whole -matter on its right basis? Intoxicants are drunk as a form, as the -most universal form, of self-indulgence. In some mysterious way, for -some mysterious reasons which we cannot fathom, they gratify an -instinctive appetite, they are naturally and generally attractive, -they exercise a spell over the physical system. If the taste is, as -some people say, acquired, it was acquired by mankind in prehistoric -times, and is part of our inherited constitution as men. For instance, -Mr. Gaule, a police-court missionary in Birmingham, relates a recent -experience, one out of many in his fourteen years of labour. A young -married woman, twenty-eight years of age, died a shocking death from -drinking. Up to the age of twenty-six she had been a teetotaller, and -did not know what the taste of drink was. She was a leading member of -the Gospel Temperance Mission, and sang the solos at the meetings. -Then she was taken ill, the doctor ordered brandy, and it proved like -the first taste of blood to a tame tiger. She could never again be -kept from it, and at last it killed her. The craving there must have -been in the very blood. - -We have a taste for these intoxicants, latent or realized. The -stimulating influence is pleasant, the narcotic influence is pleasant. -The immediate effect on the body is pleasant, the immediate effect on -the mind is pleasant. Drink produces a sense of great self-satisfaction, -promotes a flow of conversation and a feeling of good fellowship; it -quickens at first several of our mental faculties; it excites the -imagination, and carries its devotee far away from the actual, which is -painful and harassing, into a kind of ideal world, which is cheerful -and agreeable. So powerful is its temporary influence that in the "words -of King Lemuel" there is positively a recommendation to "give strong -drink unto him that is ready to perish, and wine unto the bitter in -soul; let him drink and forget his poverty, and remember his misery no -more."[545] An injunction which must not of course be mistaken for a -Divine precept, but only for a reminder of the fact--a fact which may be -observed without any moral judgment being passed upon it--that while men -who require all their mental and moral faculties to be in full -activity[546] must eschew the use of intoxicating drinks, the dying, the -despairing, the very poor and miserable, may find a certain relief in -drinking. Men who are in the enjoyment of health, and wish to discharge -effectively the day's duties, have no excuse for the employment of an -agent which only serves to lull the mind into forgetfulness and to -reduce the pain of consciousness to the lowest possible point. - -Strange to say, while men are thus naturally inclined to use -intoxicants, nature has been most lavish in pandering to their tastes. -There are trees in tropical climates which have but to be gashed, and -an intoxicating juice flows out ready at once for use. Almost every -natural juice ferments if it is left alone. The palm-tree, the -potato-plant, the sugar-cane, beet-root, the cereals, as well as the -grape, yield readily these intoxicating drinks, at a surprisingly low -cost. Very little human labour is needed, very simple apparatus will -suffice, so that a very few enterprising firms can deluge a whole -continent with fiery intoxicants. - -We drink because we like it,--not for our good, as we pretend, but -for our pleasure, as we are half ashamed to confess. The taste is -natural to us,--natural to savages, natural to civilised men, natural, -so far as we know, to men of all climates and all races. And nature -has made it singularly easy to gratify the taste. - -Now one might almost suppose that the conclusion to be drawn would be, -"Let us drink, let us take this element as a good gift of God." And that -was the feeling of more primitive times. In the Vedas, for instance, -Indra is praised as reeling with the intoxicating Soma which his -worshippers have offered to him; drunkenness is regarded as a kind of -inspiration. But no; as wisdom asserts herself, and demands a hearing, -she more and more decisively classes this taste for intoxicants with -certain other tastes which are natural to us, but none the less -dangerous; and she treats the bountiful provision which nature has made -for the gratification of the taste as one of those innumerable -temptations with which men in this present life are surrounded,--in -conflict with which they prove their manhood,--by victory over which -they acquire strength of moral principle and consistency in virtue. - -As the reason within gathers power and authority, and as her clear -light is replenished by the revelation of Divine Wisdom, all the -spurious attractions of drinking are weakened, the glamour is -destroyed, and the truth is recognised that "wine is a mocker, strong -drink a brawler, and whosoever erreth thereby is not wise;"[547] more -and more it appears that the power of wine is the power of the animal -within us, and that the widespread influence of it is a sign that the -animal within us dies slowly; we learn to measure the growth of reason -by the degree of mastery which has been obtained over the low -appetite; and we understand that striking antithesis of the New -Testament religion, "Be not drunk with wine, wherein is excess, but be -filled with the Spirit." - -The way then in which we are brought to look at the drink question is -this: here is a powerful natural temptation, a seduction which nature -herself offers to the body, a foe which always has a traitor in -collusion with it inside the assaulted citadel. This enemy is -ingenious in its argumentation: it approaches usually under the guise -of a friend; it says--and not without truth--that it comes to give -pleasure to poor harassed and toilworn mortals; it persuades them that -it is a wholesome food, and when that contention is shattered it would -have them believe that it is a medicine. When it has gained an -entrance into the fortress, by fair means or foul, it at first -proceeds very doucely, and seems to justify its presence by numberless -obvious benefits. Sometimes it will successfully hide all the evil it -is working, as if its purpose were to beguile new victims and to -acquire a more unbounded sway over the old. - -As religious men, as spiritual beings, whom God claims to become His -children, we are called upon to face this subtle, powerful, and -all-persuasive foe. We are to do our best to understand its ways--we -look to science to help us and to teach us. We are then to take every -weapon within our reach to resist its approach,--argument, persuasion, -entreaty; we are to lose no opportunity of unveiling the tactics of -the foe, and rousing those who are imperilled to a sense of their -danger; then as Christian citizens we are bound to use all the -influence we possess to hold this terrible natural temptation within -the straitest limits, and to fortify all the powers of resistance in -our fellow-men to the highest possible degree. - -In such a crusade against the enemy of our race, few things are more -effectual than a vivid and accurate delineation of the effects which -drink produces--such a delineation, for instance, as that which is -given in chap. xxiii. 29-35. Let us proceed to examine this remarkable -passage. - -"Whose is Oh? whose is woe?" asks the Teacher. Who is it whose -constant and appropriate language is that of lamentation--the piteous -cry of pain, the agonised exclamation of remorse? "Whose are -contentions?" Who is it that lives in an atmosphere of perpetual -strife and loud quarrellings? "Whose is groaning?"--that sustained -sigh of desponding and irremediable misery. "Whose are causeless -wounds?"--not only the bruise and the gash which result from furious -sparrings or unforeseen falls, but also wounds of the spirit, -self-loathing, and shame, the thought of what might have been, the -realization of a ruined home, and of suffering wife and little ones, -and the conviction that the evil can now never be undone. "Whose is -the darkling of the eyes?"[548] Who is it whose eyes have that -horrible inflamed, lack-lustre look, which is the exact opposite of -the light and clearness and sparkle proper to the human eye? - -The answer to these questions is given in a sentence, "Theirs who -tarry over the wine, theirs who go to try the mixture." It is not of -course suggested that all who drink wine, nor even all who take it -habitually, fall into the horrible condition which has just been -described; this condition is the result of lingering over the drink, -spending hours in tippling, devoting time and thought to tasting -various brands and samples, becoming a connoisseur of strong -beverages, allowing the subject to occupy an appreciable proportion of -one's time. It is not the use, but the abuse, of the thing which in -this passage is reprobated. But now we are reminded of the great -difficulty which occurs in distinguishing between the use and the -abuse. There is no sharply-defined limit. There is no mechanical -monitor which at once reminds us, "Here use ceases and abuse begins." -Almost the only rule that can be given is, that whenever the cup seems -in the least degree attractive, then danger is near and it is -necessary to abstain. "Look not on wine when it reddens, when it gives -its gleam in the cup; it goes down so smoothly!" It is the peculiarity -of this substance that it can only be taken safely when it has -comparatively no attractions, when it is taken under orders, and as it -were against the grain. If it is really pleasant to us, we can never -tell where the pleasantness melts into a dangerous fascination, where -the colour and the sparkle and the agreeable tingle which make it pass -so easily down the throat have become the lure and the spell of a -poisonous reptile. For this pleasant indulgence, which seems to be -perfectly innocent, what is the issue of it? "Its end--like a serpent -it bites, and like a basilisk it stings." One evil result of it is -that it rouses into perilous activity the dormant passions; even pure -men and women under this potent influence become impure. The eyes -which are excited with wine will turn readily to loose and degraded -women.[549] The fall which might have been easily avoided in a state -of sobriety will be inevitable when the reason is silenced, the will -enfeebled, and the desire inflamed by this seductive poison. - -Another evil effect is that the sense of truth entirely disappears. -What a misleading maxim is that of the Romans, _In vino veritas!_ -While it is a fact that the intoxicated man will blab many things -which were best kept concealed, there is nothing which deteriorates -truthfulness so rapidly as the use of alcohol. The drinker becomes -crafty and deceitful and untrustworthy. The miserable brain is haunted -with chimaeras, the imperious appetite suggests all kinds of -subterfuges and evasions, the very "heart speaks frauds." Yes, nothing -could be more accurate than this: the effect of drink is not so much -to make the lips lie, as to make the inner man essentially insincere -and deceptive. No man admits that he is a drunkard, even to his own -heart; long after all his friends know it, and are beginning to -despair of him, even when he has had several attacks of _delirium -tremens_ and is a confirmed dipsomaniac, the most he will allow is -that he has sometimes taken a little more than is good for him, but so -very little seems to upset him. Ah, "thine heart shall utter froward -things," _i.e._, frauds. Every one who has had any dealings with the -miserable victims of drink will sorrowfully confirm this statement. - -The insecurity of the habit is incredible. It leads to the destruction -of every faculty which God has mercifully given us to protect us from -danger and guide us through life. The ready perception of things is -marred, the quick rallying of the attention is delayed, the exercise -of the understanding is prevented, the will is paralysed, the -conscience dies. "Thou shalt be as he who lieth down in the heart of -the sea,"--as one in a calenture who strides into the merciless waves -under the impression that he is walking on flowery meadows. Thou shalt -be "as he that goeth to bed on the mast's head,"--where the position -is precarious even if the sea be perfectly calm, but becomes sure -destruction if the winds awake and the ship begins to climb large -billows and to plunge down into their unquiet troughs. - -And then, worst of all, when there is a temporary recovery from this -abominable state of drunkenness, and the feeble wails of repentance -begin to be heard, what can be more disconnected--more futile--more -abject--more irrational than his words? "They have smitten me," he -says; "I have not been sick,"--as if forsooth he were the victim of -some violence offered to him by others, instead of being the author of -his own stripes; as if he were quite right and well, and the disease -were not deep in his own passion-haunted heart. "They have stricken -me," he continues to whine, "I have not known it." Footpads have -attacked him, he would have us believe, and that is the explanation of -his begrimed and blood-smeared face, his torn clothes, and his empty -pockets. "When shall I awake?" he mutters, as the swimming sensation -in the head, and the unsteady stagger in his step, remind him that he -is not quite himself. And then--is it possible? Yes, his next remark -is, "I will seek it again." I will go and get another drink. His -miserable mind, the victim and the mint of lies, having persuaded him -that all the mischief came from some cause other than himself, and had -nothing to do with the one degrading habit which really produced it, -he proposes at once to seek the very agent which is his undoing, to -heal his intoxication by getting drunk again.[550] - -This vivid and forcible picture of the miserable sufferings, the -contemptible vices, and the helpless bondage which result from -intoxicating drinks, is all the more impressive because there is no -attempt made to enforce total abstinence as a principle. If however it -is duly considered and understood, it is very likely to produce total -abstinence as a practice, just as the object lesson of the drunken -helot led every Spartan youth to turn with unspeakable loathing from -the embruting vice. Modest minds, observing how the mighty are -fallen, how this one cause has ruined the strongest, the best, and -the most attractive of their fellow-creatures, insidiously leading -them on, mocking them, and luring them into dangerous and poisonous -marshes, will be inclined to say, as Daniel said, "I will abstain; I -may be safe or I may not; if I am safe all I gain is a certain amount -of animal pleasure; if I am not, what I lose is health, honour, -wealth, even life itself,--not the body only, but the soul too." The -gain from the use of these things is very measurable and -insignificant; the loss from their abuse is immeasurable, and the -passage from use to abuse escapes at once our observation and control. - -But, after all, wisdom urges temperance in drinking only as a part of -a much larger principle. If temperance in drinking stands alone and -unconnected with this larger principle, it is a blessing of a very -doubtful kind, so doubtful indeed that the pharisaism, the -intolerance, the dogmatism, which are able to subsist with -"Temperance" in the limited sense, have often been the most serious -hindrance to temperance in its larger and nobler meaning. - -It is the desire of pleasure which is at the root of the mischief: "He -that loveth pleasure shall be a poor man." Men are "lovers of pleasure -rather than lovers of God."[551] The appetites which are natural to us -hold undisputed sway, they are fleshly; the great spiritual appetites, -which are supernatural, are quite feeble and inoperative. Men ask for -that which is pleasant, and even when they become religious it is -only to obtain pleasure, a greater and a more lasting pleasure; thus -there is an intemperance, which we call fanaticism, even in religious -beliefs and in religious practices. But what men need is that the -desire of God, for His own sake, should be so inflamed in them as to -burn up all other desires. And this desire can only be created by His -Holy Spirit. The competing and manifold desires of pleasure can only -be mastered and expelled when that great, absorbing, and embracing -desire of God has been securely settled in the human heart by the Holy -Spirit. True temperance is really one of the ninefold fruits of the -Spirit, and is of little value, a mere spurious product, unless it is -accompanied by love, joy, peace, longsuffering, kindness, goodness, -faithfulness, and meekness. Such passages as we have been considering -in the book of Proverbs may give us a wholesome horror and hatred of -drunkenness, and may even lead us to a prudential temperance--they may -even make us as sober as pious Mohammedans or Buddhists; but if we are -to become really temperate a higher power must intervene, we must be -"born of the Spirit." Is it not remarkable how nothing short of the -highest remedy--the new birth--is effectual for curing even the -slightest of human infirmities and sins? - -FOOTNOTES: - -[544] Prov. xxi. 17. - -[545] Prov. xxxi. 6, 7. - -[546] Prov. xxxi. 4, 5. - -[547] Prov. xx. 1. - -[548] The difficulty of the word [Hebrew: chachlilut], which means -"dimming," is that in the only other place where it occurs (Gen. xlix. -12: "His eyes shall be red with wine, and his teeth white with milk") -the redness is evidently regarded as an advantageous attribute. But -perhaps the explanation is to be sought in the fact that the immediate -effect of wine upon the eye is to darken it in one sense, and the -ultimate effect is to darken it in another. In the first moment of -excitement the pupil of the drinker's eye dilates and flashes with a -darkling fire; but it is not long before the eye becomes heavy, dim, -watery, and maudlin. It is in this last sense that we must understand -the word here. - -[549] Prov. xxiii. 33. [Hebrew: zarvt] must, as in xxii. 14, be -rendered "strange women" (Bertheau). The alternative rendering, "the -strange, or the rare" (Nowack) is logically inadmissible, because the -verse is obviously describing the moral effects of drink, and no one -can say that to see strange or rare visions is a moral effect to be -specially deprecated. - -[550] "The primary discomforts of an act of drunkenness," says Dr. G. -W. Balfour, "are readily removed for the time by a repetition of the -cause. Thus what has been an act may readily become a habit, all the -more readily that each repetition more and more enfeebles both the -will and the judgment."--Art. "Drunkenness" in _Encycl. Brit._ - -[551] 2 Tim. iii. 4--[Greek: philedonoi mallon e philotheoi], -pleasure-loving rather than God-loving; which means, not that men place -pleasure before them consciously as a substitute for God, but only that -the instinctive desire of pleasure has not been mastered by the love of -God. - - - - - XXII. - - _THE TREATMENT OF THE POOR._ - - "The rich and the needy meet together; the Lord is the maker of - them all."--PROV. xxii. 2. - - "He that hath a bountiful eye shall be blessed, for he giveth of - his bread to the poor."--PROV. xxii. 9. - - "He that oppresseth the poor, it is for his increase; he that - giveth to the rich, it is for want."--PROV. xxii. 16. - - "Rob not the poor because he is poor, neither oppress the humble - in the gate, for the Lord will plead their cause and despoil of - life those that despoil them."--PROV. xxii. 22, 23. - - -If we would understand and lay to heart the very striking lessons of -this book on the treatment of the poor, it will be well for us to -observe that there are four words in the Hebrew original which are -rendered by our English words "poor" or "needy." These words we will -try to discriminate and to use with more exactness in the present -lecture, that we may not miss any of the teaching by the blur and -obscurity of careless language. _First_, there is a word ([Hebrew: -dal]) for which we will reserve our English word "poor"; it signifies -a person who is weak and uninfluential, but not necessarily destitute -or even in want. The "poor" are those who form the vast majority of -every society, and are sometimes described by the word "masses." -_Secondly_, there is a word ([Hebrew: rash]) which may be rendered -"needy." It covers those who are in actual want, people who through -bereavement, or infirmity, or unavoidable calamity are unable to -secure a sufficiency of the necessaries of life. _Thirdly_, there is a -word ([Hebrew: 'ani]) which we may perhaps render by "humble," for -though it more literally describes the afflicted and sad, it contains -within it a hint of moral commendation which suggests a transition -from the idea of simple weakness and helplessness to that of patient -and humble dependence on God. _Lastly_, there is a word ([Hebrew: -'echyon]) which we will render "destitute." If we keep these -notions--"poor," "needy," "humble," "destitute"--distinct, and yet -combined, to form one conception, we shall find that the proverbs -before us refer to that large section of mankind who are in a worldly -and material sense considered the least fortunate; those to whom it is -a lifelong effort merely to live; those who have no margin of security -on which to fall back in case of disaster or sickness; those who are -engaged in precarious employments or in casual labour; those who may -keep their heads above water by diligence and unremitting exertions, -but may at any time go under; those who owing to this constant -pressure of the elementary needs have but little leisure to cultivate -their faculties, and little opportunity to maintain their rights. We -are to think of the large class of persons who in more primitive times -are slaves, who in feudal times are serfs, who in modern times are -called the proletariate; those in whose interest the laws of society -have not hitherto been framed, because they have not until quite -recently been admitted to any substantial share in the work of -legislation; those who have always found it peculiarly difficult to -secure justice, because justice is a costly commodity, and they have -no means to spare, since "the destruction of the poor is precisely -their poverty."[552] We are not to think of the idle and the vicious, -who are so often classed with the poor, because they, like the poor, -are without means,--we must rigorously exclude these, for they are not -in the mind of the writer when he gives us these golden precepts. We -must remember that it is part of our peculiar English system, the -result of our boasted Poor Law, to discredit the very word poverty, by -refusing to discriminate between the poor in the scriptural sense, who -are honourable and even noble, and the pauper in the modern sense, who -is almost always the scum of a corrupt social order, in four cases out -of five a drunkard, and in the fifth case the product of some one -else's moral failings. It requires quite an effort for us to see and -realize what the Scriptures mean by the poor. We have to slip away -from all the wretched associations of the Poor House, the Poor Law, -and the Guardians. We have to bring before our minds a class which in -a wholesome state of society would be a small, numerable minority, but -in our own unwholesome state of society are a large and well-nigh -innumerable majority,--not only the destitute and the actually needy, -but all the people who have no land on which to live, no house which -they can call their own, no reserve fund, no possibility of a reserve -fund, against the unavoidable calamities and chances of life, the -people who are trodden down--who tread each other down--in the race of -competition; all those, too, who, according to the godless dogma of -the day, must go to the wall because they are weak, and must give up -the idea of surviving because only the fittest must expect to survive. -There rise up before our imagination the toiling millions of -Europe--of England--worn, pale, despondent, apathetic, and resigned; -or bitter, desperate, and resentful; not destitute, though they -include the destitute; not needy, though they include the needy; but -poor, without strength except in combination, and often when combined -without light or leading. - -I. Now the first thing we have to observe is that _the poor_, in the -sense we have tried to define, are a special concern to the Lord. "Rob -not the poor," says the text, "because he is poor, neither oppress the -humble in the gate, for the Lord will plead their cause, and despoil -of life those that despoil them." "Remove not the ancient landmark, -and enter not into the fields of the fatherless; for their Redeemer is -strong, He shall plead their cause against thee."[553] "The Lord will -establish the border of the widow."[554] So intimate is the connection -between the Lord and His poor creatures that "he that oppresseth the -poor reproacheth his Maker, but he that hath mercy on the destitute -honoureth Him."[555] "Whoso mocketh the needy reproacheth his Maker, -and he that is glad at calamity shall not be unpunished."[556] On the -other hand, "He that hath pity on the poor lendeth unto the Lord, and -his good deed will He pay him again."[557] - -Not, of course, that there is any favouritism with God, not that He -has an interest in a man because of his means or lack of means; but -just because of His large and comprehensive impartiality. "The needy -man and the oppressor meet together; the Lord lighteneth the eyes of -them both."[558] "The rich and the needy meet together, the Lord is -the Maker of them all."[559] His special interest in the poor arises -only from their special need, from the mute cry which goes up to Him, -from the appeal to Him as their only friend, deliverer, and protector: -just as His lesser interest in the rich arises from their -self-satisfied independence of Him, from their infatuated trust in -themselves, and from their conviction that already all things belong -to them. We should make a mistake if we supposed that the Lord -recognises any class distinctions, or that He valued a man because he -is poor, just as we value a man because he is rich. The truth rather -is that He absolutely ignores the class distinctions, regarding the -mingled mass of human beings, rich and poor, oppressor and oppressed, -as on a plane of dead equality, and then distinguishing between them -on a totally different principle,--on a moral, a spiritual principle; -and, if there is any preference, it is on the ground of certain -valuable moral effects which poverty sometimes produces that He takes -the poor into His peculiar and tender care, honouring them with so -close a friendship that service to them becomes service to Him. - -This is certainly good news to the masses. "You are undistinguished, -and unobserved,"--the voice of wisdom seems to say,--"In this world, -with its false distinctions and perverted ideals, you feel at a -constant disadvantage. You dare hardly claim the rights of your -manhood and your womanhood. This great personage, possessing half a -city, drawing as much unearned money every day as you can earn by -unremitting toil in fifteen or twenty years, seems to overshadow and -to dwarf you. And there are these multitudes of easy, comfortable, -resplendent persons who live in large mansions and dress in costly -garments, while you and your family live in a couple of precarious -rooms at a weekly rental, and find it all you can do to get clean and -decent clothes for your backs. These moneyed people are held in much -estimation; you, so far as you know, are held in none. Their -doings--births, marriages, deaths--create quite a stir in the world; -you slip into the world, through it, and out of it, without attracting -any attention. But be assured things wear a different appearance from -the standpoint of God. Realize how you and your fellow-men appear to -Him, and you at once recover self-respect, and hold up your head in -His presence as a man. That simple truth which the Ayrshire peasant -sang[560] you may take as God's truth, as His revelation; it is the -way in which He habitually thinks of you." - -How the scales seem to fall away from one's eyes directly we are -enabled to see men and things as God sees them! The sacred worth of -humanity shines far brighter than any of its tinsel trappings. We -learn to estimate ourselves aright, undisturbed and unabashed by the -false estimates which are current in the world. Our true distinction -is that we are men, that we belong to a race which was made in the -image of God, was dear to His heart, and is redeemed by His love. The -equality we claim for men is not a levelling down--it is quite the -reverse; it is raising them up to the higher level which they have -deserted and forgotten; it is teaching them to live as men, -distinguished not by their accidental circumstances or possessions, -but by their manhood itself. It is giving men self-respect instead of -self-esteem, teaching them not to vaunt themselves as one against -another, but to claim their high and honourable title, one and all, as -the sons of God. - -II. But now it follows that, if the Lord Himself espouses the cause of -the poor, and even identifies Himself with them, ill-treatment of -them, injustice to them, or even a wilful neglect of them and -disregard of their interests, must be a sin, and a very terrible sin. -"He that despiseth his neighbour sinneth; but he that hath pity on the -humble, happy is he."[561] - -In the East to this day the proverb, "He that withholdeth corn, the -people shall curse him; but blessing shall be upon the head of him -that selleth it,"[562] has its full significance. But even in the -West, where the name of Christ is borne by the nations, it is a common -thing for one or two greedy and selfish capitalists to form a -"corner"--as the commercial slang of the day denominates it--in some -article of industry, _i.e._, to secure all the raw material in the -market, and to hold it until a famine price can be demanded. -Meanwhile, the mills are idle, the looms are silent, the workpeople -are unemployed, and their families suffer. Our moral sense is not yet -sufficiently cultivated to condemn this hideous selfishness as -severely as it deserves, and to regard the perpetrators of it as -enemies of the human race. "The people curse" them, that is all. But -as we have seen that the cause of the wage-earners is the cause of the -Lord, we may rest quite confident that He to whom vengeance belongs -enters every action of the kind in His unerasable accounts, and -reserves the inevitable punishment for these "oppressors of the poor." - -There is another evil of modern industrial life which is alluded to in -the Proverbs before us. No oppression of the poor is more terrible -than that which is exercised by those who themselves are needy. The -system which results from necessity of this kind is termed "sweating." -The hungry contractor undertakes the job at the lowest possible price, -and secures his profit by getting hungrier and weaker creatures than -himself to do the work at a price lower than possible, literally at -starvation wages. What force, then, to modern ears is there in the -saying, "A needy man that oppresseth the poor is like a sweeping rain -which leaveth no food"![563] - -The Divine oversight of these industrial abuses is not, as we -sometimes suppose, pretermitted. Wisdom and Justice and Love hold the -reins, and though the rapacity and cupidity of men seem to have a wide -range, they are inevitably pulled up in the end, if not in this -partial and transient life, yet in that long Eternity through which -the Eternal will work out His purposes. As He Himself sides with the -poor and pities them, and turns with indignation against their -oppressors, it follows necessarily that "he that augments his -substance by usury and increase gathereth it for him that pities the -poor."[564] In fact, the merciful and pitiful nature has all the -forces that rule the universe on its side, notwithstanding appearances -to the contrary: "The merciful man doeth good to his own soul, but he -that is cruel troubleth his own flesh."[565] - -It is the strange paradox of all selfishness that the selfish man is -really quite blind to his own true interests. He most conscientiously -lives for himself, and seeks his own good, but the good he sought -proves to be his evil, and of all his innumerable foes he finds at -last that he himself is the worst. The selfish man is always coming to -want, while the unselfish man whose whole thought has been for others -is richly provided for. "He that giveth unto the needy shall not -lack, but he that hideth his eyes shall have many a curse."[566] -"There is that scattereth and increaseth yet more, and there is that -withholdeth more than is meet, but it tendeth only to want."[567] - -"He that hideth his eyes shall have many a curse!" Yes, nothing is -more striking than this truth, that not only positive oppression of -the poor, but mere indifference to their state, mere neglect of their -sufferings, involves us in sin. There are many who can honestly say -that they have not deliberately wronged their fellow-men, and will on -that ground plead innocent; but that is not enough. We are as members -one of another responsible in a degree for all the injustice and -cruelty which are practised in the society to which we belong. If we -are drawing an income from invested money, we are responsible for the -cruel exactions of excessive work, for the heartless disregard of life -and limb, and for the constant under-payment of the workers which -makes the dividends so princely.[568] Nay, when we buy and use the -cheap goods, which are cheap because they have been made at the cost -of health and happiness and life to our brothers and our sisters, -their blood is upon our heads, though we choose to forget it. For -listen--"Whoso stoppeth ears at the cry of the poor," whoso tries to -ignore that there is a labour question, and that the cry for increased -or even regular wages, and for tolerable homes, and wholesome -conditions of work, is a reality, and in form of unions, or strikes, -or low wails of despair, is addressed to us all--"he shall cry and -shall not be heard."[569] Such is the inexorable law of God. And -again: "Deliver those that are carried away unto death,"--those who -are sacrificing the sweetness of life, the sap of the bones, the -health of the marrow, to the ruthless exigencies of the industrial -machine; "and those tottering to slaughter see thou hold back,"--not -leaving them to "dree their own sad weird," helpless and unregarded. -"If thou say, Behold we knew not this man,"--how could we make -ourselves acquainted with all the toiling masses of the city by whose -labour we lived and were maintained in comfort?--"Doth not He that -weigheth the hearts consider it; and He that keepeth thy soul, doth -not He know it, and shall not He render to every man according to his -work?"[570] That is to say, if we plead, "When saw we Thee ahungred, -or athirst, or sick and in prison, and came not to Thee?" our Lord -will say, "Inasmuch as ye did it not to one of the least of these, ye -did it not to Me." And we "shall go away" into everlasting punishment, -while the righteous go into life eternal. - -III. For it follows, from the whole consideration of this subject, -that those who make their life a ministry to the poor obtain a -blessing,--yes, the only true and permanent blessing that life is -capable of yielding. "He that hath a bountiful eye shall be blessed; -for he giveth of his bread to the poor."[571] The very form of the -saying is significant. Does it not imply: "It is obvious that to give -our bread to the poor is a blessing to ourselves, so obvious that it -needs only to be stated to be admitted, and therefore, as the -bountiful eye, the philanthropic observation, the readiness to see -suffering and to search out the sufferers, necessarily leads to this -generous distribution, it must be a blessing to its possessor." -Indeed, this is a true test of righteousness, as the Lord teaches in -the parable just quoted. It is "the righteous that takes knowledge of -the cause of the poor, while the wicked understands not to know -it."[572] A religion which takes no knowledge of the masses is a -false religion; a Church and a Ministry which "understand not to know" -the condition of the people and the needs of the poor are not Christ's -Church and Christ's Ministry, but flagrantly apostate; and nothing is -plainer than this--that from such a Church and Ministry He will accept -no orthodoxy of belief or valiant defence of the creed in lieu of -obedience to all His plain and unmistakable commandments. - -If we look at governments, the test is practically the same. "The king -that faithfully judgeth the poor, his throne shall be established for -ever."[573] And it is because the Messianic King, alone of all -sovereigns and governments, rightly and fully understands and -maintains the cause of the poor, that He alone of sovereigns shall be -established for ever, and of the increase of His government there -shall be no end. And for the flagrant neglect of this vital question -on the part of all governing persons and assemblies, that King will -call to account those pompous and wordy magnates who have borne the -sword in vain, considering all interests rather than those of the -poor, whom they were specially appointed to judge; and of the needy, -to whose succour they were peculiarly bound to run. - -And what holds in the state holds in the family. The virtuous woman, and -head of the household--she whom God can approve and welcome into -everlasting habitations--is emphatically not she who is always striving -for social aggrandisement, always seeking for her children wealthy -settlements and spurious honours; but is one who "spreadeth out her hand -to the poor, yea, she reacheth forth her hands to the needy."[574] - -Well may we try to take God's view of this question, to understand what -He means by the poor, and how He regards them, and how He expects us to -treat them. For this, if it is not the secret and the centre of all true -religious life, is at least the infallible test of whether our religious -life is true or not. By our treatment of His poor, the Son of Man, who -is to judge the world, declares that we shall be judged. "By that we -shall be condemned or by that we shall be acquitted." - -FOOTNOTES: - -[552] Prov. x. 15. - -[553] Prov. xxiii. 10, 11. - -[554] Prov. xv. 25. - -[555] Prov. xiv. 31. - -[556] Prov. xvii. 5. - -[557] Prov. xix. 17. - -[558] Prov. xix. 13. - -[559] Prov. xxii. 2. - -[560] - - "What though on hamely fare we dine, - Wear hoddin-grey, and a' that; - Gie fools their silks and knaves their wine, - A man's a man for a' that. - For a' that and a' that, - Their tinsel show and a' that, - The honest man, tho' e'er sae poor, - Is king o' men for a' that." - -[561] Prov. xiv. 21. - -[562] Prov. xi. 26. The following description of Persia, in the -_Missionary Review of the World_, October, 1889, p. 782, aptly -illustrates the practices against which the text inveighs:--"The sole -end for which the Persian Government exists is the collection of the -revenue, the fleecing of the people. Large portions of the land, -confiscated from time to time, belong to the Sovereign, and are farmed -out on terms well-nigh ruinous to the tenant. Even where property -belongs to the subject, it is taxed to the last degree as a -starting-point, while the successions of sub-rulers and collectors -make still further drains upon the moiety that must save the -labourer's family from absolute want. The whole burden of taxation -thus comes really upon the labouring class. Added to this extortion is -the constant uncertainty as to whether the planter will be permitted -to reap his crop at all. Downright robbery of fields or households by -the retainers of petty chiefs is of frequent occurrence, and the poor -are liable any day to be deprived of their very last resource. -Agriculture and other industries so discouraged and paralysed barely -sustain the lives of the people at the best, and when drought is added -thousands must perish." In times of scarcity, "The king sets the -example--_locks up his granaries, and withholds every kernel of wheat -except at famine prices_. Every nabob and landowner who has a stock on -hand follows this example. Rapacity and cupidity rule; money is coined -out of the sufferings of the poor." - -[563] Prov. xxviii. 3. Oddly enough the commentators, who seem never -to have heard of "sweating," propose to read for [Hebrew: rash], -either [Hebrew: 'ashir] = rich, or [Hebrew: rosh] = [Hebrew: rosh] = -head, for the head of the State; an example of conjectural emendation -which may well make us cautious of the mere scholar's method of -treating the sacred text. - -"The cruellest landlords, receiving 10, 20, and 30 per cent. from -detestable habitations (in London), are nearly connected by birth and -circumstance to those they oppress" (_Lecture delivered at Essex -Hall_, November 18th, 1889, _by Thomas Locke Worthington_). - -[564] Prov. xxviii. 8. The difficult verse Proverbs xxii. 16 should -find a place here, "He that oppresses the poor to increase for him, he -that gives to the rich only for need," but it is impossible to -accurately determine its meaning. If the rendering of the English -Bible is correct, we may interpret the proverb as a statement of the -folly of oppression which leads to want as inevitably as the more -obvious folly of giving to the rich. But possibly Nowack is right in -an interpretation which gives quite another turn to the saying, and -makes it not a condemnation of the oppressor, but a suggestion of the -advantage which may be gained from the oppression by the oppressed. -"He who oppresses the poor--it turns to his (viz., the poor man's) -gain," because it calls out all his energy and endurance, "while he -who gives to the rich--it turns only to want," because it still -further enervates and unfits him for the duties of life. This is not -very satisfactory, and is decidedly far-fetched; but it is better than -Delitzsch's suggestion, which strips the proverb of all moral -significance, viz., "He that oppresses the poor, it is at any rate for -his own gain; but he who gives to the rich, it is only to get want." -The conclusion from this would be, that it is better to oppress the -poor than to give to the rich, a sentiment quite out of harmony with -the ethical teaching of the Proverbs. In a case like this we can only -suppose that the saying has reached us in a mutilated form. - -[565] Prov. xi. 17. - -[566] Prov. xxviii. 27. - -[567] Prov. xi. 24. - -[568] Can the shareholders of the G. W. R., for instance, hold -themselves free from responsibility in the case referred to in the -following paragraph from the _Journal of the People's Palace_? "The -_Saturday Review_, always trustworthy and read-worthy on subjects of -law, calls attention to a case which concerns a great many. It is a -case in which the decision is most unfortunate to the interests of all -working men. One Membery was employed at Paddington to shunt trunks: -he was taken on by a contractor, but his real employers were the -G.W.R. The trucks were drawn by a horse, and the horse ought to have -had a boy to hitch on or off at a moment's notice: but the contractor -refused to supply boys. Membery in vain asked for one, pointing out -the great dangers to which he was exposed. He complained on the very -day of the accident by which he was knocked down and injured -seriously. He sued the Company; he won his case with damages; the -Company, being a rich body, appealed. Now, considering the vexation, -the anxiety, and the expense of carrying on such a case, a Company -which appeals ought in justice to have the damages doubled if it -loses. The Company lost. They appealed to the Lords, still on the -principle of being rich and their opponent poor. This time the Company -won. The Lords have ruled that the Company did not employ Membery, and -that he was not obliged to work without a boy: he might have refused -to work at all. Indeed! Then, if he refused to work, what about the -children at home? A more mischievous doctrine was never upheld. Why, -there are thousands and thousands of men and women who work daily -under ineffectual protest,--who work at trades unwholesome, for wages -inefficient, and for excessive hours; yet they work because they -must--because they must. Membery worked without a boy, knowing that he -would some day be run over and perhaps killed, because he must: he had -no choice. When all the Trade Unions are merged into one immense Trade -Union, it will not be the wages alone that will be determined, but the -cases of such unfortunate men as Membery." - -[569] Prov. xxi. 13. - -[570] Prov. xxiv. 11, 12. - -[571] Prov. xxii. 9. - -[572] Prov. xxix. 7. - -[573] Prov. xxix. 14. Has William II. of Germany been considering this -text? If so, it is full of promise for the prosperity of Germany and -of Europe? (International Labour Conference, March 1890.) - -[574] Prov. xxxi. 30. - - - - - XXIII. - - _EDUCATION: THE PARENT'S THOUGHT OF THE - CHILD._ - - "Train up a child according to his way, and even when he is old he - will not depart from it."--PROV. xxii. 6. - - "Withhold not correction from the child; if thou beat him with the - rod he shall not die. Thou shalt beat him with the rod and shalt - deliver his soul from Sheol."--PROV. xxiii. 13, 14. - - -In Lecture IV. we examined two of the main principles which should be -inculcated on children in a Christian home. In the present lecture we -approach the question of education again. It is necessary for us to -examine two features of parental training on which the book of -Proverbs lays repeated stress. First, the need of method in bringing -up the young; and second, the way of punishing their delinquencies. - -In the first we have an eternal principle, which applies and must -apply as long as human nature endures, a principle which is even -emphasized by the demands of our Christian faith. In the second we -have a principle which is so modified and altered by the Christian -spirit, that unless we make the largest allowance for the change, it -may be, as it often has been, misleading and hurtful in a high degree. -If we could trace out all the dark cruelties and injustice, the -vindictiveness, the stupidity of parents, guardians, and teachers, -who have sheltered themselves under the authority of the text, -"Foolishness is bound up in the heart of a child, but the rod of -correction shall drive it far from him,"[575] we might read with a new -application our Saviour's stern censure of accepting the letter of -Scripture in place of coming to Him and learning of Him who is meek -and lowly of heart.[576] - -But our first duty is to understand the wholesome and eternally valid -teaching that is here given us about education. "Train up a child in -the way he should go." We gain a good deal in vividness if we go back -to the meaning of the word which is rendered "train." Derived from a -noun which signifies the palate and the inner part of the mouth, its -literal meaning is "to put into the mouth." The metaphor suggested is -that of feeding an infant. Every parent recognises the necessity of -giving to the helpless children suitable nourishment. At first the -mother feeds the babe at the breast. After the weaning she still feeds -it with food carefully chosen and prepared. As the child grows older -she changes the food, but she does not relax her care; and the father -admits the responsibility of procuring the necessary diet for his -little one, a responsibility which does not cease until the child is -fully grown, fully formed, and fully able to provide for himself. Here -is the suitable analogy for mental, moral, and spiritual teaching. The -parents must feed their child with morsels suitable to his age, with -the "milk of the word" at first, afterwards with strong meat. It all -requires infinite care and forethought and wisdom, for there is a -certain way of development, a certain ideal which the child must -realize, and if the training is to be on the lines of that -development, according to that "way," if it is to achieve that ideal, -the teaching must all be accurately adapted to the age or stage of -development, and to the particular character and disposition of the -child. If the preliminary work of the parents is wisely done, if the -influence exercised by them while their child is still entirely in -their hands is exactly what it ought to be, there is no fear for the -rest of life--"when he is old he will not depart from it." A great -master of modern literature, who wandered through many ways of thought -far from the opinions and faith of his parents, when in his old age he -sat down to write the reminiscences of his life, discovered that the -original bent given to his mind by his peasant parents had remained -unexhausted to the end.[577] Many beliefs currently held had faded and -grown dim, much of the historical foundation of his religion had -crumbled away, but there was a truth which he had learned from his -mother's lips and had seen exemplified in his father's life, and it -returned to him in its full force, and remained unsubmerged in the -tides of doubt, unaffected by the breath of change, it even acquired a -fresh hold upon him in the decline of his days:--The chief end of man -is to glorify God and to enjoy Him for ever. - -It is a good illustration of the unrivalled power of the parents over -a man's life. "The Lord hath given the father honour over the -children, and hath confirmed the authority of the mother over the -sons," says Ecclesiasticus.[578] It is a rare opportunity which is -given to parents. No sphere of influence which they may acquire can be -like it; it may be wider, but it can never be so intense or so -decisive. A father who abdicates the throne on which God has set him, -who foregoes the honour which God has given him, or turns it into -dishonour, must one day answer for his base renunciation before the -Eternal Father. A mother who uses the authority over her sons which -God has given her, merely to gratify her own vanity and selfishness, -and to retain a love which she has ceased to deserve; or one who -wantonly throws away the authority because its exercise makes large -demands upon the spirit, has much to answer for at the Divine -judgment-seat. Parental powers are so absolute, parental possibilities -are so great, parental joys are so rare and wonderful, that they must -of necessity be balanced by corresponding disadvantages in case of -failure. "He that begetteth a fool doeth it to his sorrow, and the -father of a fool hath no joy."[579] "A foolish son is a grief to his -father, and bitterness to her that bare him."[580] It must therefore -constantly press upon all wise parents, how are they to act, what -methods are they to adopt, in order to rightly discharge their duties, -and to win that precious reward of "a wise son"?[581] "My son, if thy -heart be wise, my heart shall be glad, even mine, yea, my reins shall -rejoice when thy lips speak right things." "The father of the -righteous shall greatly rejoice, and he that begetteth a wise child -shall have joy of him."[582] - -The answer which is constantly suggested by the book of Proverbs, and -especially by our text, is this:--A successful parent will be one who -makes the training of the children a constant and religious study. It -is the last subject in the world to be left to haphazard. From the -first a clear aim must be kept in view. "Is my great object that this -boy shall be a true, a noble, a God-fearing man, serving his day and -generation in the way God shall appoint? Is this object purged of all -meaner thought? Can I renounce the idea of worldly success for him, -and be indifferent to wealth and reputation, to comfort and ease for -him?" When this question is satisfactorily settled, then comes a -second, How is the aim to be realized? Is not the parent at once -driven to God with the cry, "Who is sufficient for these things?" A -mistake may be so fatal, and it is so hard to clearly see, to rightly -judge, to firmly act, that nothing can avail but the direct teaching, -inspiration, and power of the Spirit of God. Happy are the father and -the mother who have been forced in their helplessness to seek that -Divine help from the very first! - -If we only knew it, all education is useless apart from the Spirit of -God. "Where the Spirit of the Lord is, there is liberty." And liberty is -just what is most needed. Mechanical schemes, cut-and-dried precepts, -are quite insufficient. Moving in the liberty of the Spirit you have -insight and adaptiveness; at once you perceive that each child is a -separate study, and must be approached in a different way. One is -sanguine and over-confident, and he must constantly be humbled; another -is diffident and desponding, and must be encouraged with the bright word -of sympathy, spoken at the right moment. "I see it all, my child; I -know what a fight it is in which you are engaged."[583] One is a born -sceptic, and would know the reason why; he must be met with patient and -comprehending arguments according to his mental powers. Another has no -speculative instincts, and questions have to be raised, doubts -suggested, in order to save him from drifting into the easy-going -acceptance of everything which he is told. One seems naturally inclined -to be religious, and must be carefully watched lest the sensitiveness -should become morbid, and a dominant thought should lead to mania, -melancholy, or a possible reaction. Another seems to have no religious -instinct, and the opportunity must be sought for awaking the sense of -need, rousing the conscience, opening the eyes to God. - -But again, in proportion as parents are led by the Spirit, and make -their sacred charge a matter of constant and beseeching prayer, they -will in their own person and conduct represent God to the children, -and so supplement all the possible defects of the express training and -discipline. If the command "Be thou in the fear of the Lord all the -day long"[584] is to have any weight with a child, he must live with -those who themselves are in the fear of the Lord all the day long. A -man must live near to God if he is to make God real to his children. A -mother must hold very real converse with her Lord if His reality is to -become obvious to her little ones. "As a child," says one,[585] "I -always had a feeling that God and Jesus were such particular friends -of mamma's, and were honoured more than words could tell." If such an -impression is to be created, depend upon it God and Jesus must _be_ -particular friends of yours. No talk, however pious, can create that -impression unless the hallowed friendship actually exists. - -Again, led by the Spirit, we are filled with Divine love; and no -training of children can have any valuable or permanent effect which -does not issue from, which is not guided by, and does not result in, -love. For love is the Divine educator. It is this which accounts for the -frequently observed anomaly that children who seem to have inferior home -advantages and very inadequate education turn out better than others for -whom no labour or expense or care seems to be grudged. If love is not -there, all the efforts will fail. Love is the only atmosphere in which -the spirits of little children can grow. Without it the wisest precepts -only choke, and the best-prepared knowledge proves innutritious. It must -be a large love, a wise love, an inclusive love, such as God alone can -shed abroad in the heart. Love of that kind is very frequently found in -"huts where poor men lie," and consequently the children issuing out of -them have been better trained than those whose parents have handed them -over to loveless tutors or underlings. - -And this may perhaps fitly lead us to consider the other point which -is before us--the prominence which is, in the Proverbs, given to -chastisement. "He that spareth his rod hateth his son, but he that -loveth him, chasteneth him betimes."[586] "Chasten thy son, seeing -there is hope, and set not thy heart on his destruction."[587] -"Stripes that wound are a cleansing of evil, strokes of the recesses -of the belly."[588] "Withhold not correction from the child; when thou -beatest him with a rod he shall not die. Thou shalt beat him with the -rod, and shalt deliver his soul from Sheol."[589] "The rod and reproof -give wisdom, but a child left to himself causeth shame to his -mother."[590] "Correct thy son and he shall give thee rest, yea, he -shall give delight unto thy soul."[591] - -Corporal punishment seems to the Christian, and to the common sense of -a society which is the product of the Christian spirit, degrading, -brutalising, and essentially futile! It can only have even a modicum -of good effect where it is inflicted by a loving hand, and in a loving -spirit, without a trace of temper or cruelty, and obviously costing -more to inflict than to bear. But even with all these conditions -granted it is a most unsatisfactory method of punishment; it arouses -vindictive feelings and savage passions. A whipped boy is almost sure -to bully the next creature weaker than himself that he encounters; and -acting only as a deterrent, it never reaches the conscience, or -creates a sense of revolt from the sin for the sin's sake, which is -the object of all wise, or at least of all paternal, punishment. We -can only, therefore, set aside the precept to use the rod as one which -was in harmony with darker and harder times before the Saviour of the -world had come to reveal the inner life and to teach us how we are to -deal with those mysterious and wonderful beings, our fellow-creatures. - -But with this modification, and substituting "wise and merciful -punishments" for "rod and stripes," these teachings remain of -permanent validity. Our Heavenly Father chastens His children; by most -gracious punishments He brings home to them the sense of sin, and -leads them to repentance and amendment.[592] And earthly parents, in -proportion as they are led by the Spirit and filled with love, will -correct their children, not for their own pleasure, but for their -children's good. The truth which underlies these apparently harsh -injunctions is this: Love inflicts punishments, nor are any -punishments so severe as those which Love inflicts; and only the -punishments which Love inflicts are able to reform and to save the -character of the delinquent. - -We all of us know that weak and sentimental nature--too common among -modern parents--which shrinks from inflicting pain under all -circumstances. Seizing on the ill-understood doctrine that Love is the -sovereign power in life and in education, it pleads in the name of -Love that the offender may be spared, that he may escape the due -penalty of his fault. That is not a love like God's love: and if you -are careful to observe, it has not the remedial or saving effect which -the love of God has. "He that declines to punish his child hates him; -he that loveth him chasteneth him betimes." In the poor child's heart -so much foolishness is bound up, so much wilfulness and temper, so -much vanity and pride, so much sensuality and selfishness, so much -unwholesome craving for amusement, it is so natural to the child to -make pleasure the be-all and the end-all of life, that, if all this -foolishness is to be driven away, there must be much sharp discipline -and painful correction. The Divine method of punishment seems to be to -let men eat of the fruit of their doings until they loathe it. They -rebelliously call out for meat in the wilderness, and it turns into a -satiety, a bitterness, and a plague, while it is between their teeth. -Is it possible that parents too, under the guidance of the Spirit, may -chasten their children in the same way, bringing home to the wilful -the painful effects of wilfulness, to the vain the ridiculous effects -of vanity, to the selfish the disastrous issue of selfishness, to the -sensual the ruin and the misery of sensuality? Might not the most -effectual punishment for every fault be an enforced quiet in which the -culprit is confronted with the inevitable outcome of the sin? Does not -even the hardest heart begin to melt, does not the dullest conscience -begin to grow sensitive, when the sure results of evil are aptly -pourtrayed before the mind? What pride would have courage to grow if -it had a glimpse of the hard, dry, loveless, unloved, heart which is -its inevitable fruit? What young man would venture to take the first -downward steps in impurity if he had ever formed a conception of the -devastation of brain and heart and life which must ensue? - -The rod cannot open the eyes; it can but set the cunning intellect to -work to find a way of enjoying the sin and escaping the rod. But the -opening of the eyes--at which all true punishment must aim--reveals a -rod which is bound up with the sin, sure as the sin itself. It is the -parents' solemn task--and many an inward sorrow must it cost--to bring -home to his child's heart these truths of experience which the child -cannot at present know. Wise penalties and "reproof give wisdom, but -a child left to himself causeth shame to his mother."[593] - -There is a voice, the voice of Divine Wisdom, which speaks continually -to every parent, to every teacher of youth: "Incline thine ear," it -says, "and hear the words of the wise, and apply thy heart unto my -knowledge"--without attention and application this heavenly wisdom -cannot be known. "For it is a pleasant thing," so the voice continues, -"if thou keep these words within thee, if they be established together -upon thy lips. That thy trust may be in the Lord,"--without whom the -best-meant efforts will fail,--"I have made them known to thee this day, -even to thee. Have not I written to thee excellent things of counsels -and knowledge, to make thee know the certainty of the words of truth, -that thou mayest carry back words of truth to them," those helpless and -ignorant children whose needs "send thee" to me for instruction?[594] - -The failures are numerous, disastrous, heart-breaking, but they are -unnecessary. Your children are holy; they belong to the Saviour in -whom you yourselves believe. Grasp that truth; go to Him in sublime -faith. "Lord, it is not with Thee to save a part, to choose this one -and save that. Thou wilt glorify Thyself in every one."[595] Surrender -yourself to Him that He may use you to exhibit His Divine graces and -saving love to the children. Live with Him daily, that the glory of -the communion may not pass away from your face, or appear only by fits -and starts--and so train up your child according to his way; and when -he is old he will not depart from it. - -FOOTNOTES: - -[575] Prov. xxii. 15. - -[576] John v. 39. - -[577] "I am the eldest child, born in 1795, December 4th, and trace -deeply in myself the character of both parents, also the upbringing -and example of both."--_Carlyle's Reminiscences_, vol. i., p. 54. - -[578] Eccles. xxx. 2. - -[579] Prov. xvii. 21. - -[580] Prov. xvii. 25, xix. 13, 26. - -[581] Prov. xv. 20. _Cf._ x. 1, xxvii. 11, xxix. 3. - -[582] Prov. xxiii. 15, 16, 24. - -[583] See that invaluable little book, "The Education of a Christian -Home," edited by Ella S. Armitage. - -[584] Prov. xxiii. 17. - -[585] "The Education of a Christian Home." - -[586] Prov. xiii. 24. - -[587] Prov. xix. 18. - -[588] Prov. xx. 30. - -[589] Prov. xxiii. 13, 14. - -[590] Prov. xxix. 15. - -[591] Prov. xxix. 17. - -[592] Lev. xxvi. 41: "If then their uncircumcised heart be humbled, -and they then accept of the punishment of their iniquity, then will I -remember My covenant with Jacob." - -[593] Prov. xxix. 15. - -[594] Prov. xxiii. 17-21. - -[595] "The Education of a Christian Home." - - - - - XXIV. - - _FORGIVING._ - - "Be not a witness against thy neighbour without cause, and deceive - not with thy lips. Say not, I will do so to him as he hath done to - me; I will render to the man according to his work."--PROV. xxiv. - 28, 29. - - "Rejoice not when thine enemy falleth, and let not thy heart be glad - when he is overthrown, lest the Lord see it and it displease Him, - and He turn away His wrath from him."--PROV. xxiv. 17, 18. - - "He that is glad at calamity shall not be unpunished."--PROV. xvii. - 5. - - "If thine enemy be hungry, give him bread to eat, and if he be - thirsty give him water to drink; for thou shalt heap coals of fire - upon his head, and the Lord shall reward thee."--PROV. xxv. 21, 22. - - -There is no subject on which the teaching of the Proverbs more -strikingly anticipates the morality of the New Testament than that of -forgiveness to our enemies. Our Lord Jesus Christ could take some of -these sayings and incorporate them unchanged into the law of His -kingdom, for indeed it is not possible to surpass the power and beauty -and truth of the command to feed those who have injured us if they are -hungry, to give them drink when they are thirsty, and in this Divine way -to kindle in them repentance for the injury which they have done. This -is the high-water mark of moral excellence. No better state can be -desired. When a human spirit is habitually in this tender and forgiving -mood, it is already united with the Father of spirits, and lives. - -It is almost superfluous to point out that even the saints of the Old -Testament fall very far short of the lofty standard which is here set -before us. The Psalmist, for example, is thinking of coals of a quite -different sort when he exclaims: "As for the head of those that -compass me about, let the mischief of their own lips cover them. Let -burning coals fall upon them; let them be cast into the fire; into -deep pits that they rise not up again."[596] That is the old elemental -hate of human nature, the passionate, indignant appeal to a righteous -God against those who have been guilty of a wrong or an injury. Even -Jeremiah, one of the latest, and certainly not the least holy, of the -prophets could cry out concerning his enemies: "Yet, Lord, Thou -knowest all their counsel against me to slay me; forgive not their -iniquity, neither blot out their sin from Thy sight; but let them be -overthrown before Thee; deal Thou with them in the time of Thine -anger."[597] Words painfully natural, words echoed by many a -persecuted man of God, but yet quite inconsistent with the teaching of -the Saviour in the Sermon on the Mount, the teaching already -foreshadowed in this beautiful proverb. - -But it may not be superfluous to notice that the Proverbs themselves, -even those which stand at the head of this chapter, do not all touch -the high-water mark of xxv. 21. Thus, for example, the motive which is -suggested in xxiv. 18 for not rejoicing in the fall of an enemy is -none of the highest. The idea seems to be, if you see your enemy -undergoing punishment, if calamity is falling upon him from the Lord, -then do not indulge in any insolent exultation, lest the Lord should -be offended with you, and, in order to chastise your malignity, should -cease to plague and trouble him. In such a view of the question, God -is still regarded as a Nemesis that will resent any unseemly rejoicing -in the calamity of another;[598] in proportion therefore as you wish -to see your enemy punished, you must abstain from that joy in his -punishment which would lead to its diminution. From a precept of that -kind there is a vast moral stride to the simple prohibition of -retaliation, announced without any reason given or suggested in xxiv. -29--"Say not, I will do so to him as he hath done to me, I will render -to the man according to his work." And from this again there is an -incalculable stride to the positive spirit of love, which, not content -with simply abstaining from vindictiveness, actually turns the tables, -and repays good for evil, looking with quiet assurance to the Lord, -and the Lord alone, for recognition and reward. Our wonder is -occasioned not because all the Proverbs do not reach the moral -altitude of this one, but rather that this one should be so high. When -an ideal is set up far in advance of the general practice and even of -the general thoughts of the time, we can ascribe it only to the -promptings of the Holy Spirit. - -It needs no proof that forgiveness is better than revenge. We all know -that-- - - "Revenge, at first though sweet, - Bitter ere long back on itself recoils."[599] - -We all know that the immediate effect of forgiving our enemy is a -sweet flow of tenderness in the soul, which surpasses in delight all -the imagined joys of vindictiveness; and that the next effect is to -soften and win the foe himself; the scornful look relents, the tears -of passion give place to those of penitence, the moved heart is eager -to make amends. We all know that nothing more powerfully affects our -fellow-men than the exhibition of this placable temper.[600] We all -know that in forgiving we share God's prerogative, and come into -harmony with His Spirit. - -Yet here is the melancholy fact that notwithstanding this proverbial -truth, taken up into the teaching of our Saviour, and echoed in the -writings of His Apostles,[601] even in a Christian society, forgiveness -is almost as rare as it was in the days of King Solomon. Men are not -ashamed--even professing Christians are not ashamed--to say about their -enemies, "I will do so to him as he has done to me, I will render to the -man according to his work." We even have a lurking admiration for such -retaliatory conduct, calling it spirited, and we still are inclined to -contemn one who acts on the Christly principle as weak or visionary. -Still the old bad delight in seeing evil fall on the head of our enemies -glows in our hearts; still the act of vengeance is performed, the bitter -retort is given, the abusive letter is written, with the old sense of -unhallowed pride and triumph. How is this? Ah, the simple truth is that -it is a small matter to get right principles recognised, the whole -difficulty lies in getting them practised. We need a power which can -successfully contend against the storm of passion and self-will, in -those terrible moments when all the calm lights of reason are quenched -by the blinding surf of passion, and all the gentle voices of goodness -are drowned by its roaring waves. - -Sometimes we hear it said that the moral teaching of Christ is not -original, but that all His precepts may be found in the words and -writings of ancient sages, just as His teaching about forgiveness is -anticipated by the proverb. Yes, but His claim does not rest upon His -teaching, but upon the Divine and supernatural power which He has at -His command to carry out His doctrines in the conduct of His -disciples. This is the point which we must realize if this sweet and -beautiful ideal is to be worked out in our lives. We have but touched -the fringe of the question when we have conned His words, or shaped -conceptions of what a life would be passed in conformity to them. The -centre of Christian doctrine is _power_, the power of Christ, the -fountain of living waters opened in the heart, the grafting of the -withering branches upon a living stock, the indwelling of Christ -Himself, as the spring and principle of every holy action, and the -effectual restraint on all our ungovernable passions. - -But before looking more closely at this, we ought to pay some attention -to the constant motive which our Lord, even in His teaching, presents -for the practice of a forgiving disposition. He always bases the duty of -forgiveness on the need which we have of God's forgiveness; He teaches -us to pray, "Forgive us our trespasses, as we forgive them that -trespass against us;" and in the moving story of the unmerciful servant, -who demanded the full payment from his fellow-servant just when his lord -had pitifully remitted his own debt, He tells us that forgiveness of our -enemies is an indispensable condition of our being forgiven by God. "His -lord was wroth, and delivered him to the tormentors, till he should pay -all that was due. So shall also My Heavenly Father do unto you, if ye -forgive not every one his brother from your hearts."[602] It is not -therefore only, as it is sometimes stated, that we ought to be moved to -pity by remembering what God has done for us. No, there is a much -sterner thought in our Lord's mind; it is that if we do not forgive we -shall not and cannot be forgiven. The forgiving spirit manifested to our -fellow-men is that without which it is vain for us to come near and to -ask God for pardon. If we have come, and are just about to offer our -prayer, and if we then remember that we have aught against a brother, we -must go first and be reconciled to him, before our prayer can be so much -as heard. - -Here is certainly a motive of a very powerful kind. Which of us would -dare to cherish the bitter thought, or proceed with our plan of -vengeance, if we remembered and realized that our vindictiveness would -make our own pardon at the hands of God impossible? Which of the -countless deeds of retaliation that stain with blood the pages of -history would have been perpetrated, and which of the perpetrators -would not have tremblingly relinquished all thought of reprisals, if -they had seen that in those savage acts of vengeance they were not, -as they supposed, executing lawful justice, but actually cutting off -their own hope of pardon before the throne of God? - -If we avenge ourselves, if society is constantly torn by the quarrels -and the mutual recriminations of hostile men whose one thought is to -give as good as they have got, it can only be because we do not -believe, or do not realize, this solemn teaching of the Lord. He seems -a faint and doubtful voice compared with the loud tumult of passion -within; His authority seems weak and ineffectual compared with the -mighty domination of the evil disposition. Powerful, therefore, as the -motive is to which He constantly appeals, if He had left us nothing -but His teaching on the subject we should not be materially better off -than they who listened with attention to the teaching of the wise -authors of these ancient Proverbs. What more has He left us? - -It is His prerogative to give to those who believe in Him a changed -heart. How much is meant by that, which only the changed heart can -know! Outwardly we seem much alike; outwardly there is little sign of -an inward transformation; but far as the east is from the west is the -unregenerate heart from the regenerate, the Christless heart from one -which He has taken in His hands, and by His great redemption created -anew. Now without stopping to follow the processes of faith by which -this mighty change is effected, let us simply mark the characteristics -of the change so far as it affects the matter in hand. - -The first and most radical result of the New Birth is that God takes -the place which Self has occupied. All the thoughts which have -clustered about your own being now turn to His Being, as stray -fragments of iron turn to the magnet. Consequently, all the emotions -and passions which are stimulated by self-love give place to those -which are stimulated by the love of God. It is as if the pipes of your -aqueduct had been changed at the fountain head, disconnected from the -malarious waters of the marsh, and connected with the pure and -sparkling water of the hills. God's ways of regarding men, God's -feelings towards men, His yearning over them, His pity for them, flow -into the changed heart, and so preoccupy it that resentment, hatred, -and malice are washed out like the sour dregs in a cup which is rinsed -in a running stream. - -There is the man who did you the wrong--very cruel and unpardonable it -was!--but, as all personal elements are quite out of the question, you -regard him just as if you were not the injured being. You see him only -as God sees him; you trace all the malignant workings of his mind; you -know how the fire of his hate is a fire which burns the heart that -entertains it. You see clearly how tormenting those revengeful passions -are, how the poor soul mastered by them is diseased, how the very action -in which it is triumphing now must become one day a source of bitter -regret and implacable self-reproach; you soon begin to regard the ill -deed as a shocking wound inflicted on the doer of it, and the wells of -pity are opened. As if this enemy of yours had been quite innocent of -all ill-will, and had been overtaken by some terrible calamity, your one -instinctive thought is to help him and relieve him. Out of the fulness -of your heart, without any sense of being magnanimous, or any thought of -a further end,--simply for the pity of it,--you come to proffer him -bread in his hunger and water in his thirst. - -Yes, it is in the atmosphere of pity that personal resentment dies -away, and it is only by the power of the Son of Man that the heart can -be filled with a pity large enough to pardon all the sins of our kind. - -It is this thought--though without any definite statement of the means -by which it is produced--that finds expression in Whittier's touching -lines:-- - - "My heart was heavy, for its trust had been - Abused, its kindness answered with foul wrong; - So turning gloomily from my fellow-men, - One summer Sabbath day I strolled among - The green mounds of the village burying-place; - Where pondering how all human love and hate - Find one sad level; and how, soon or late, - Wronged and wrongdoer, each with meekened face, - And cold hands folded over a still heart, - Pass the green threshold of a common grave, - Whither all footsteps tend, whence none depart, - Awed for myself, and pitying my race, - Our common sorrow, like a mighty wave, - Swept all my pride away, and, trembling, I forgave." - -Yes, one who is touched by the spirit of the Son of Man finds too much -to pity in the great sorrowing world, and in its fleeting and -uncertain life, to cherish vengeful feelings. Himself redeemed by the -untold love of His Father, by the undeserved and freely offered pardon -in Christ Jesus his Lord, he can feel for his enemies nothing but -forbearance and love; if they too are Christians, he longs to win them -back to the peace and joy from which their evil passion must have -driven them; and if they are not, his eyes must fill with tears as he -remembers how brief is their apparent triumph, how unsubstantial their -gleam of joy. The desire to save them immediately masters the -transitory wish to punish them. The pity of men, for the sake of the -Son of Man, wins the day. - -And now we may just glance at the effect which the Christly conduct -has upon the offender, and the reward which God has attached to its -exercise. - -It is one of the most beautiful traces of God's likeness in even bad -men, a characteristic to which there is no parallel in the animal -creation, that though passion awakes passion, wrath wrath, and -vengeance revenge--so that savages pass their whole time in an -unbroken series of blood feuds, the hideous retaliation bandied from -tribe to tribe and from man to man, generation after generation--the -spirit of meekness, proceeding not from cowardice, but from love, -disarms passion, soothes wrath, and changes vengeance into -reconciliation. The gleam of forgiveness in the eye of the injured is -so obviously the light of God that the wrongdoer is cowed and softened -before it. It kindles a fire in his spirit, his heart melts, his -uplifted hand falls, his angry voice grows tender. When men are so -dehumanised as to be insensible to this softening effect, when they -interpret the gentleness as weakness, and are moved by the forgiving -spirit simply to further injury and more shameless wrong, then we may -know that they are possessed,--they are no longer men,--they are -passing into the category of the lost spirits, whom the forbearance of -God Himself leads not to repentance but only to added sin. - -But if you have ever by the sweet spirit of Christ so mastered your -natural impulse as to return good for evil lovingly and -whole-heartedly, and if you have seen the regenerating effect in the -beautiful subjugation of your foe and his transformation into a -friend, it is not necessary to say much of the reward which God has -in store for you. Do you not already possess it? - -Yet the reward is certainly greater than you are able at once to -apprehend. For what a secret is this which you possess, the secret of -turning even the malignity of foes into the sweetest affection, the -secret which lay in the heart of God as the spring and the means of -man's redemption.[603] The highest reward that God can give to His -creatures is to make them partakers of His nature as He has made them -in His own image. When we share in a Divine attribute we enter so far -into the Divine bliss; and in proportion as this attribute seems -removed from our common human nature, our spirit must exult to find -that it has been really appropriated. What further reward, then, can -he who avenges not himself desire? The pulse of the Divine heart beats -in him; the tides of the Divine life flow through him. He is like -God--God who opposes to man's ingratitude the ocean of His pardoning -love; he is conscious of that which is the fountain of joy in the -Divine Being; surely a man must be satisfied when he awakes in God's -likeness! And that satisfaction comes to every one who has heaped -coals of fire on his enemy's head by feeding him in his hunger, and -giving him water when athirst. Say not, "I will do so to him as he has -done to me, I will render to the man according to his work." Love your -enemies; pray for them which despitefully use you. - -FOOTNOTES: - -[596] Psalm cxl. 9, 10. - -[597] Jer. xviii. 23. - -[598] Prov. xvii. 5_b_. - -[599] _Paradise Lost_, ix., 171. - -[600] Burke said of Pitt after his fall, that the manner in which he -made his own justification, without impeaching the conduct of his -colleagues or taking any measure that might seem to arise from disgust -or opposition, set a seal upon his character. (Lecky, "England in the -Eighteenth Century," vol. iii., 61.) - -[601] See Rom. xii. 20. - -[602] Matt. xviii. 35. - -[603] _Cf._ the proverb, "When a man's ways please the Lord He maketh -even his enemies to be at peace with him" (Prov. xvi. 7). - - - - - XXV. - - _THE KING._ - - "It is the glory of God to conceal a thing, but the glory of - _kings_ is to search out a matter. - - The heaven for height and the earth for depth, and the heart of - _kings_ is unsearchable. - - Take away the dross from the silver, and there cometh forth a - vessel for the finer; - - Take away the wicked from before the _king_, and his throne shall - be established in righteousness. - - Put not thyself forward in the presence of the _king_, and stand - not in the presence of great men: - - Far better is it that it be said unto thee, Come up hither, than - that thou shouldest be put lower in the presence of the _prince_ - whom thine eyes have seen."--PROV. xxv. 2-7. - - -It will be remembered that in the book of Samuel there are two accounts -of the monarchy and its origin lying side by side,--different, and to -all appearance irreconcilable. One set of passages seems to imply that -the king was appointed by God's holy purpose to fulfil the objects of -His government. But another set of passages seems to represent the -outcry for a king as a rebellion against the sovereignty of the Lord, -and the appointment of a king as a punishment for the people's sin. It -is in agreement with the first idea that provision is made in the Law -for a monarchical government; but it is in agreement with the second -idea that the actual kings prove to be for the most part incompetent and -faithless rulers, "who do evil in the sight of the Lord," and that even -the best of them fall into gross sins, or are at any rate guilty of -grave errors. Thus David stumbled into a miry pit; Jehoshaphat -experienced defeat in his alliance with Ahab; Josiah was slain at the -battle of Megiddo; Uzziah was smitten with leprosy; and Hezekiah -committed an imprudence which incidentally brought the great calamity -upon his country. So it is all through. - -Now the only satisfactory explanation that this twofold aspect of the -kingship seems to admit of is one which goes deep down into the -prophetic and inspired character of Israel and its history. The king -in his ideal aspect is throughout a type and a foreshadowing of the -Anointed One that was to come; and the actual failure of all the kings -to realize the ideal, to govern wisely, to establish righteousness, or -even to observe the moral law in their own persons, necessarily threw -men's thoughts forward to Him who should sit upon the throne of David, -and carry out in ways not yet realized or even conceived the noble and -exalted ideas which clustered round the theocratic throne. Many hasty -critics have been swift to see and to censure the ignoble failures of -the men who sat upon the thrones of Judah and Israel; some critics -have developed with sufficient clearness the noble ideal which always -underlay the monarchy even in the moments of its deepest decline. But -comparatively few have seen the significance of this contrast between -the ideal and the actual; and consequently only a few have perceived -with what a prolonged and emphatic voice the whole story of the Kings -spoke of Christ. - -The contrast just pointed out in the historic books appears with equal -distinctness in this book of Wisdom; the proverbial sayings about the -king exhibit the twofold thought; and the reconciliation is only found -when we have realized the Kingship of Christ and can bring that idea -to explain the ancient forecast. Thus the study of the things -concerning the king is to the thoughtful reader of the Proverbs a -study of the things concerning Christ. The ideal elements speak of -Him; the actual shortcomings cry out for Him. - -First we will review what is said to the glory and honour of the king. -He comes before us as the embodiment of righteousness.[604] "It is an -abomination to kings to commit wickedness, for the throne is established -by righteousness. Righteous lips are the delight of kings, and they love -him that speaketh right."[605] "A king that sitteth on the throne of -judgment winnoweth away all evil with his eyes.... A wise king winnoweth -the wicked and bringeth the threshing wheel over them."[606] As he -purges the wicked, so he encourages the righteous: "He that loveth -pureness of heart hath grace on his lips, the king shall be his -friend."[607] There is a great severity in his government: "The wrath of -a king is as messengers of death; and a wise man will pacify it."[608] -"The king's wrath is as the roaring of a lion."[609] On the other hand, -his mercy is one with his severity: "His favour is as dew upon the -grass."[609] "In the light of the king's countenance is life, and his -favour is as a cloud of the latter rain."[610] "Mercy and truth preserve -the king, and his throne is upholden by mercy."[611] The fact is that -his government is a viceroyalty. He is the human instrument of the -Divine Will. "The king's heart is in the hand of the Lord; as the -watercourses"--which the farmer directs and leads over his fields -according to his purpose--"he turneth it whithersoever he will."[612] -Thus the king expresses precisely "the Lord's favour towards a servant -that dealeth wisely, and the Lord's wrath against him that causeth -shame."[613] The king manifests the Lord's spirit in dealing with the -subject, judging the cause of the poor as the Lord does. "The king that -judgeth faithfully the poor, his throne shall be established for -ever."[614] He is, in a word, a manifestation--a revelation--of God -Himself. "The glory of God is to conceal a thing," _i.e._, to be -unsearchable and unknowable, "and the glory of kings is to search a -matter out;" the king, searching the deep things of God, and becoming -the interpreter of the Divine will to men, is Himself in the place of -God to us. "The heaven for height and the earth for depth, and the heart -of kings there is no searching." Reflecting the righteousness, the -mercy, the power of God, his throne is bathed in the celestial light. -"Take away dross from the silver, and there cometh forth a vessel for -the finer; take away evil from before the king, and his throne shall be -fixed in justice."[615] - -In the presence of such a sovereign the subject may well abase -himself, even the greatest and wisest may count himself small. -"Glorify not thyself before a king, and in the place of the great do -not stand. For better is it that it be said to thee, Come up hither, -than that thou shouldest be put lower in the presence of a prince whom -thine eyes have seen."[616] - -Rebellion against such a sovereign is the merest infatuation. "Against -him there is no rising up."[617] "The terror of the king is as the -roaring of a lion, he that provoketh him to anger sinneth against his -own life."[618] "My son, fear thou the Lord and the king, and meddle -not with them who are given to change; for their calamity shall rise -suddenly; and who knoweth the destruction of them both."[619] - -It is evident that in all this we have an ideal picture. No king that -ever sat on an earthly throne, no David or Hezekiah, no Antoninus or -Trajan, no Charlemagne or St. Louis, no Alfred or Edward the First, -ever in the faintest degree approached the fulfilment of the ideal. -The divinity which hedged them was of quite a different kind from this -open vision of God, this human mediatorship, this absolute subjection -to the Divine will. And when we leave the select class of great and -good kings, and look at the ordinary type of the strong and capable -ruler, Saul or Ahab, Alexander or Caesar, Constantine or Diocletian, -Clovis or Rollo, William the Conqueror or Henry II., Louis XIV. or -Frederick the Great, the Czar Peter or Napoleon, we see at once that -we have passed into a region of thought and action where the -description of the Proverbs becomes unreal and visionary. - -There is but one way of explaining the language before us. _It points to -Christ._ In Him alone is it or can it be realized. He is the only -sovereign that has any union with God which is at all like identity. He -is the only Ruler who blends with absolute infallibility severity and -mercy. Of what other king could it be said that "purity of heart" -secures His friendship? What other king has made it his first and -supreme object to judge faithfully the poor? What other government but -His has sought its security in that essential duty and its fulfilment? -It is Christ alone whose favour descends on the heart like dew on the -grass, or as a cloud of the latter rain. His is the only rule against -which rebellion is more than a political crime, and becomes an actual -sin. Of Him alone can it be said with any breadth of meaning or -certainty of fulfilment, "Let no falsehood from the tongue be spoken to -the King, and no falsehood shall go out of his mouth. A sword is the -king's tongue, and that not of flesh."[620] It is only a king absolutely -righteous and absolutely merciful that can ever bear down with effective -force upon lies and liars. It is only He that would see in lying the -prime sin, the incurable disease, the unpardonable treason. - -The King is Christ. Before He came there was in the line of His -foreshadowing a typical Divine right of kings. But since His coming -all such kingships have been anachronisms. The appeal which used to be -made to the Old Testament to support that famous political dogma was -indeed its surest refutation and condemnation. For all that is said -there of the indefeasible prerogative, coupled as it is with an -infallibility of judgment, a perfect moral goodness, and an -irresistible power, applied and could apply only to Christ. Where -absolute monarchy is not Christship it becomes, as so many familiar -passages in the Old Testament show, a tyranny and an oppression, a -cause of national corruption and decay. - -Now this leads us, in the second place, to notice how the actual -failure and consequent mischief of the kingship are reflected in the -proverbs, and especially those later proverbs which date from the -decline and fall of the monarchy. We have only to glance over the -books of Samuel and Kings to see what kind of men the occupants of the -throne were; few of them show any marked ability, most of them by -their folly and stupidity lead their people with hurried strides -towards the threatened catastrophe. So far from acting as vicegerents -of the Lord, it is their special characteristic that they are the -authors of the prevailing religious apostasy. Even the more favourable -exceptions, the kings who in the main did what was right in the eyes -of the Lord, had not spiritual energy enough to purify the worship and -restore the allegiance of their people to the Lord. Now it would be -some insolent and witless tyrant who would desolate the country and -drive his subjects into revolt. "A raging lion, a ravening bear, a -wicked ruler over a poor people. O prince, that lackest understanding -and art a great oppressor, he that hateth rapine shall prolong his -days."[621] Now it would be a headstrong prince who would scorn all -counsel, and, refusing to be advised, would himself retire from the -helm of the state. "Where no wise steering is, the people falleth; but -in the multitude of counsellors there is safety."[622] Setting aside -the maxim, "Every purpose is established by counsel, and by wise -guidance make thou war,"[623] his purposes would be disappointed.[624] -Now the earth would be burdened and tremble with the portent of a -servant as king,[625] one who as a servant might be excellent, but -once on the throne would reveal all the weaknesses and vices which are -essentially servile.[626] Now a liar would occupy the throne, and -lying lips ill become a prince.[627] And now, owing to the weakness -and folly of the prince, the state would fall into pieces and be torn -with wildly contending factions: "For the transgression of a land many -are the princes thereof, but by a man of understanding and knowledge -right will be prolonged."[628] Under the rule of the wicked, -population disappears.[629] And while "in the multitude of people is -the king's glory, in the want of people is the destruction of the -prince."[630] Under the tyrant's sway "the people sigh."[631] Their -persons are insecure, and their property is taken from them in the -form of forced gifts or benevolences.[632] And as the king, such are -his servants; his readiness to hearken to falsehood renders them all -wicked.[633] The atmosphere of the court becomes corrupt: all truth, -sincerity, purity disappear. The courtier is afraid to speak his mind, -lest jealous listeners should report the words to the monarch's -suspicious ear. The very freedom of social life disappears, and the -table of the king becomes a trap to the unwary. "When thou sittest to -eat with a ruler, consider diligently him that is before thee, and put -a knife to thy throat if thou be a man given to appetite; be not -desirous of his dainties, seeing they are deceitful meat."[634] - -Here is the complete and absolute corruption of the Divine royalty. -The description holds true age after age; suggested by the decline of -the monarchy in Israel, it applies accurately to the Imperial -government at Rome, and it might have been written to describe the -character and the government of the Stuarts in England. Strong in what -they supposed to be their Divine Right, they became liars and -hearkened to falsehood; their servants became wicked; their government -perished from its own inherent rottenness. The description holds too -of the French monarchy from the time of Louis XIV. to its fall. And it -would seem, as indeed we may confidently believe, that the slow and -imperceptible decay of the faith in the divine right of kings has -been in God's hands a long preparation for the reign of Him whose -right it is to reign, Jesus Christ, the true King of men. - -But there is still one other characteristic cause of the perverted -kingship, to which attention is drawn in xxxi. 2-8: "Give not thy -strength unto women, nor thy ways to that which destroyeth kings. It -is not for kings, O Lemuel, it is not for kings to drink wine, nor for -princes to say, Where is strong drink? Lest they drink and forget the -law, and pervert the judgment of any that is afflicted." These fleshly -vices are peculiarly common and peculiarly ruinous to kings, -preventing them from pleading "the cause of such as are left -desolate," and from "ministering judgment to the poor and needy."[635] -It is in realizing the private life of kings, and in observing how -seldom they have practised temperance, chastity, self-control, and how -readily their contemporaries and even posterity have dispensed them -from these primary obligations, that we plainly recognise the broad -divergence between the facts of earthly monarchies and the description -of the heavenly monarchy, and thus are prepared to recognise with -gratitude and awe the sole sovereignty of Christ. The cry of the -Florentines under the temporary excitement created by Savonarola's -preaching was, "Jesus is our King, only Jesus." That is the constant -and ever-swelling cry of human hearts. The types and shadows fall -away; through the forms the spirit becomes apparent. It is Christ that -claims and wins and enchains our loyalty. We are His subjects, He is -our absolute Lord; we have no king but Jesus. - -There is in every human heart a loyalty which seeks for a fitting -object; if it finds no lawful king, it will attach itself to a -pretender. What pathos there is in the sacrifice which men have made, -and in the deeds which they have dared, for Pretenders who have had no -claim upon their devotion or allegiance! "Show me my rightful -sovereign," seems to be the implicit demand of us all. And the answer -has been given, "Behold, your king cometh unto you," in the lowly -person, but commanding majesty, of Jesus. Many have accepted this and -have cried, "Blessed is the king that cometh in the name of the -Lord."[636] - -Shall we not bring our loyalty to Him, recognising the One whom prophets -and wise men foretold, and acknowledging in His sway the authority which -all other governments, even the best of them, lack? Let no false shame -or fear restrain our homage; let not the sneers of those over whom -"other lords have dominion" keep our knees from bending, and our tongues -from confessing, "The fear of man bringeth a snare; but whoso putteth -his trust in the Lord shall be safe. Many seek the ruler's -favour,"--their whole thought is to stand well with the powers that be, -and to secure the recognition of the Pretender who happens at any given -moment to be directing the affairs of the world,--"but a man's judgment -cometh from the Lord," his rightful King,[637] and to stand right with -Him is all that need concern us. How well the King of men understood -that because He came in humility--His birthplace a manger, His throne a -fishing-boat or a wayside well, riding not in chariots of state, "but on -an ass, and the foal of an ass;" because His appeal would be, not to -the eye, but to the heart; not to the outward, but the inward; not to -the temporal, but to the eternal,--men, with their perverted and -misapplied loyalties, would reject Him and be ashamed to confess Him. -False kingships have dazzled our eyes, and hidden from us the grandeur -of a Sovereign who is among us as one that serveth. From the touch of -His humiliation we shrink. - -But if the heart recognises and owns its lawful Sovereign; if, -captivated by His indescribable beauty and bowed before His -indisputable authority, it seeks only in profound obeisance and -absolute surrender, to worship and adore and serve, how royal is His -treatment, how unstinted are His largesses. "Come up hither," He says, -bringing the soul higher and higher, into fuller vision, into more -buoyant life, into more effectual service. The evil ruler, we saw, -made all his servants wicked. Christ, as King, makes all His servants -holy, dwelling in them, and subduing their hearts to Himself in ever -truer devotion; He through them carries out His vast designs of love -in those portions of His dominion where rebels still rise up against -Him, and where poor deluded hearts still fretfully cry, "We will not -have this Man to rule over us." "In the multitude of people is the -king's glory." May God hasten the time when all peoples and tongues -shall bow down to and worship our King! - -FOOTNOTES: - -[604] It will be observed that, speaking generally, the early proverbs -present the more favourable side of the kingship, and the later proverbs -suggest a period of decline (see Introduction). Possibly the same test -may serve to distinguish the passages in Deuteronomy and the book of -Samuel; the brighter thought that the king was originally intended by -God may come from the early days when the kings still promised well, and -the darker thought which crosses the optimistic picture may emanate from -the period when their failure and decline were unmistakable. - -[605] Prov. xvi. 12, 13. - -[606] Prov. xx. 8, 26. - -[607] Prov. xxii. 11. - -[608] Prov. xvi. 14. - -[609] Prov. xix. 12. - -[610] Prov. xvi. 15. - -[611] Prov. xx. 28. - -[612] Prov. xxi. 1. - -[613] Prov. xiv. 35. - -[614] Prov. xxix. 14. - -[615] Prov. xxv. 2-5. - -[616] Prov. xxv. 6, 7. - -[617] Prov. xxx. 31. - -[618] Prov. xx. 2. - -[619] Prov. xxiv. 21, 22. - -[620] The LXX. of xxiv. 23, which adds a passage not appropriate to -Christ, "Whosoever is delivered up to him shall be crushed. For if his -temper be exasperated, he consumes men, sinews and all, and crunches -their bones, and burns them up as a flame, so that they are uneatable -to the young of eagles." - -[621] Prov. xxviii. 15, 16. - -[622] Prov. xi. 15. The image from steering survives in our own -governor (gubernator). - -[623] Prov. xx. 18. - -[624] Prov. xv. 22. - -[625] See 1 Kings xvi. 7. - -[626] Prov. xxx. 22. - -[627] Prov. xvii. 7. - -[628] Prov. xxviii. 2. - -[629] Prov. xxviii. 12. - -[630] Prov. xiv. 28. - -[631] Prov. xxix. 2. - -[632] Prov. xxix. 4. - -[633] Prov. xxix. 12. _Cf._ Ecclesiasticus x. 2: "As the judge of the -people is himself, so are his officers; and what manner of man the -ruler of the city is, such are they also that dwell therein." - -[634] Prov. xxiii. 1-3. _Cf._ the Eastern adage, "Dainties of a king -burn the lips." It was a common occurrence at the court of Pope -Alexander VI. to invite an obnoxious person to the Papal table and -there dispose of him by means of poisoned food. - -[635] Prov. xxxi. 8, 9. - -[636] Luke xix. 38. - -[637] Prov. xxix. 25, 26. - - - - - XXVI. - - _THE FOOL._ - - "As snow in summer, and as rain in harvest, so honour is not - seemly for a fool.... - - A whip for the horse, a bridle for the ass, and a rod for the back - of fools. - - Answer not a fool according to his folly, lest thou also be like - unto him. - - Answer a fool according to his folly, lest he be wise in his own - conceit. - - He that sendeth a message by the hand of a fool cutteth off his - own feet, and drinketh in damage. - - The legs of the lame hang loose: so is a parable in the mouth of - fools. - - As a bag of gems in a heap of stones, so is he that giveth honour - to a fool. - - As a thorn that goeth up into the hand of a drunkard, so is a - parable in the mouth of fools. - - As an archer that woundeth all, so is he that hireth the fool and - he that hireth them that pass by. - - As a dog that returneth to his vomit, so is a fool that repeateth - his folly. - - Seest thou a man wise in his own conceit? there is more hope of a - fool than of him."--PROV. xxvi. 1, 3-12. - - -This passage points out certain characteristics of the fool, a term -which occurs so frequently in the book of Proverbs that we must try to -conceive clearly what is to be understood by it. The difficulty of -forming a distinct conception arises from the fact that there are -three different words, with different shades of meaning, all rendered -by the one English expression, fool or folly. For want of carefully -distinguishing these delicate varieties of the original, some of the -proverbs appear in English tautological and almost meaningless. We -must try then to separate and to understand these several terms. - -The Hebrew word which most frequently occurs in the book to designate -fool, [Hebrew: 'evil], together with its derivative, which is the -usual word for folly, [Hebrew: 'ivvelet], signifies weakness. We are -to think of that ignorant, inconsiderate, sanguine, and self-confident -temper which eschews counsel, which will have its own way, which -declines to be governed by reason, which forms fond expectations and -baseless hopes, and which is always sure that everything will turn out -according to its wish, though it takes no means to secure the desired -result. Perhaps the simplest way of describing the habit of mind and -the type of character intended by the Hebrew is to use the word -_infatuation_. This would not do as a translation in all the passages -where it occurs, but it will serve to point out the underlying idea. - -The word which comes next in frequency, [Hebrew: kemil],--the word -used uniformly throughout the particular passage before us,--has at -its root the notion of grossness, the dull and heavy habit of one -whose heart has waxed fat, whose ears are slow to hear, and whose -higher perceptions and nobler aspirations have succumbed to the -sensual and earthly nature. We have to think of moral, as well as -mental, stupidity, of insensibility to all that is true and good and -pure. The fool in this sense is such a dullard that he commits -wickedness without perceiving it,[638] and utters slanders almost -unconsciously;[639] he does not know when to be silent;[640] whatever -is in him quickly appears,[641] but when it is known it is very -worthless;[642] nor has he the sense to get wisdom, even when the -opportunity is in his hand;[643] his best advantages are quickly -wasted and he is none the better.[644] Perhaps the English word which -best fits the several suggestions of the Hebrew one is _senseless_. - -The third term, [Hebrew: naval], occurs only four times in the book. -It is derived from a verb signifying to fade and wither. It describes -the inward shrinking and shrivelling of a depraved nature, the -witlessness which results from wickedness. It contains in itself a -severer censure than the other two. Thus "He that begetteth a -_senseless_ man ([Hebrew: kemil]) doeth it to his sorrow, but the -father of the _bad fool_ ([Hebrew: naval]) hath no joy."[645] In the -one case there is trouble enough, in the other there is nothing but -trouble. Thus it is one of the four things for which the earth -trembles when a man of this kind is filled with meat.[646] This third -character is sketched for us in the person of Nabal, whose name, as -Abigail says, is simply the Hebrew word for fool in its worst sense, -which fits exactly to its bearer. But dismissing this type of folly -which is almost synonymous with consummate wickedness, of which indeed -it is the outcome, we may turn to the distinction we have drawn -between infatuation and senselessness in order to explain and -understand some of the Proverbs in which the words occur. - -First of all we may notice how difficult it is to get rid of the folly -of infatuation: "Though thou shouldest bray a person possessed of it in -a mortar with a pestle among bruised corn, yet will it not depart from -him."[647] "It is bound up in the heart of a child,"[648] and the whole -object of education is to get it out; but if childhood passes into -manhood, and the childish wilfulness, self-confidence, and irrationality -are not expelled, the case is well-nigh hopeless. Correction is -practically useless; "He must be a thorough fool," it has been said, -"who can learn nothing from his own folly;" but that is precisely the -condition of the infatuated people we are considering; the only -correction of their infatuation is a further increase of it.[649] The -reason is practically choked; the connection between cause and effect is -lost: thus every ill consequence of the rash act or of the vicious habit -is regarded as a misfortune instead of a fault. The wretched victim of -his own folly reviles fortune, nature, men, and even God, and will not -recognise that his worst enemy is himself. Thus, while the wise are -always learning and growing rich from experience, "the infatuation of -senseless men is infatuation still."[650] It is this which makes them so -hopeless to deal with; their vexation being quite irrational, and always -refusing to recognise the obvious facts, is worse than a heavy stone or -the piled-up overweight of sand for others to bear.[651] If a wise man -has a case with such a person, the ill-judged fury and the misplaced -laughter alike make it impossible to arrive at any sound -settlement.[652] - -The untrained, undisciplined nature, which thus declines the guidance of -reason and is unteachable because of its obstinate self-confidence, is -constantly falling into sin. Indeed, strictly speaking, its whole -attitude is sinful, its every thought is sin.[653] For reason is God's -gift, and to slight it is to slight Him. He requires of us a readiness -to be taught, and an openness to the lessons which are forced upon us by -Nature, by experience, by our own human hearts. This flighty, -feather-brained, inconsequential mode of thinking and living, the wilful -neglect of all the means by which we might grow wiser, and the confident -assurance that, whatever happens, we are not accountable for it, are all -an offence against God, a failure to be what we ought to be, a missing -of the mark, a neglect of the law, which is, in a word, sin. - -But now let us look at the fool in the _second_ signification, which -occurs in this twenty-sixth chapter so frequently,--the man who has -become spiritually gross and insensible, unaware of Divine truths and -consequently obtuse to human duties. We may take the proverbs in the -order in which they occur. "As snow in summer, and as rain in harvest, -so honour is not seemly for a fool." It is a melancholy fact that the -kind of person here referred to is too often found in positions of -honour among men. Men rise to distinction in an artificial order of -society, not by wisdom, but by the accident of birth and opportunity; -and not unfrequently the ill-placed honour itself leads to that -insensibility which is so severely censured. The crass dulness, the -perversity of judgment, the unfeeling severity, often displayed by -prominent and distinguished persons, are no matter of surprise, and will -not be, until human society learns to bring its honours only to the wise -and the good. "Delicate living is not seemly for such persons."[654] It -is precisely the comfort, the dignity, the exaltation, which prove their -ruin. Now it is true that we cannot always trace the effects of this -misplaced honour, but we are reminded that it is out of the course of -Nature's eternal laws, incongruous as snow in summer, hurtful as rain in -harvest. Consequently the due penalty must inevitably come. According to -one reading of ver. 2, this penalty which overtakes the exalted fool is -thus described:[655] "As the sparrow in her wandering, and the swallow -in her flying, so a gratuitous curse shall come upon him." In any case -ver. 3 states clearly enough what will eventually happen: "A whip for -the horse, a bridle for the ass, and a rod for the back of fools." It is -not, of course, that this penalty can be remedial, but Nature herself -prepares a "rod for the back of him that is void of understanding;"[656] -"As judgments are prepared for scorners, so are stripes for the back of -fools."[657] Nor must we only understand this of fools that attain to -unnatural honour: there are many dullards and insensates who are not -made such by the stupidity of misdirected admiration, but by their own -moral delinquencies; and as surely as the sparrow after flitting about -all day returns to her nest in the dusk, or as the swallow in the long -summer flight arrives at her appointed place, the punishment of folly -will find out the delinquent. It may be long delayed, but an awakening -comes at last; the man who hardened his heart, who turned away from the -pleadings of God and mocked at His judgments, who chose the vanishing -things of time and scorned the large fruition of eternity, discovers his -incredible stupidity, and the lash of remorse falls all the more heavily -because it is left in the hand of conscience alone.[658] We must never -lose sight of the fact that by the fool is not meant the simple or the -short-witted; there is in this folly of the proverbs a moral cause and a -moral responsibility which involve a moral censure; the senseless of -whom we are speaking are they whose "heart is waxed gross, and their -ears are dull of hearing, and their eyes they have closed; lest haply -they should perceive with their eyes, and hear with their ears, and -understand with their heart."[659] - -We are in the main obliged to leave the insensate to God and their -conscience, because it is well-nigh impossible for us to deal with -them. They are intractable and even savage as wild animals. "Let a -bear robbed of her whelps meet a man, rather than a fool in his -infatuation."[660] They are irritated with any suggestion of -spiritual things, indignant with any hint of their own case and its -responsibilities. If, on the one hand, you try to approach them on -their own ground, to realize their motives and work upon the base -ideas which alone influence such minds, you seem to lose all power -over them by coming down to their level. "Answer not a fool according -to his infatuation, lest thou also be like him."[661] If, on the other -hand, you feel bound to convict him of his folly, and to humble him to -a sense of his position, you are obliged to use the language which -will be intelligible to him. "Answer a fool according to his -infatuation, lest he be wise in his own eyes."[662] I recollect one -Sunday afternoon passing by a large village public-house, and it -chanced that a little group of street preachers were doing their best -to make known the Gospel to the idlers who were sitting on the benches -outside. Going up to interest the men in what was being said, I was -confronted by the landlord, who was in a state of almost frenzied -indignation. He denounced the preachers as hypocrites and scoundrels, -who lived on the honest earnings of those whom he saw around him. -Every attempt to bring him to reason, to show that the men in question -spent their money on drink and not on the preachers, to secure a -patient hearing for the gracious message, was met only with violent -abuse directed against myself. The man was precisely what is meant in -these verses by a fool, one in whom all spiritual vision was blinded -by greed and sensuality, in whom the plainest dictates of common sense -and human courtesy were silenced; to answer him in his own vein was -the only way of exposing his folly, and yet to answer him in such a -way was to come down to his own level. What could be done except to -leave him to the judgments which are prepared for scorners and to the -stripes which await the back of fools? A fool uttereth all his anger, -and facing the torrent of angry words it is impossible to effectually -carry home to him any wholesome truth.[663] - -We have seen how the kind of man that we are describing is in an -utterly false position when any dignity or honour is attributed to -him; indeed, to give such honour is much the same as binding a stone -in a sling to be immediately slung out again, probably to some one's -injury;[664] but he is almost equally useless in a subordinate -position. If, for instance, he is employed as a messenger, he is too -dull to rightly conceive or correctly report the message. He will -almost certainly colour it with his own fancies, if he does not -pervert it to his own ends. To receive and to deliver any message -accurately requires a certain truthfulness in perception and in speech -of which this unfortunate creature is entirely devoid. Thus any one -who employs him in this capacity might as well cut off his own feet, -as he drinks damage to himself.[665] - -It is the awful punishment which comes to us all, when we allow our -heart to wax gross, that wisdom itself becomes folly in our lips, and -truth herself becomes error. Thus if we know a proverb, or a text, or a -doctrine, we are sure to give it a lame application, so that, instead of -supporting what we wish to enforce, it hangs down helpless like a -cripple's legs.[666] In this way the insensate corruptness of the -Mediaeval Church tried to justify the abuse of giving great -ecclesiastical preferments to young children by quoting the text, "Out -of the mouths of babes and sucklings thou hast perfected praise." -Sometimes the result of this culpable stupidity is far more disastrous; -it is like "a thorn which runs up into a drunkard's hand," visiting with -terrible condemnation those who have misused and perverted the -truth,[667] as when Torquemada and the administrators of the Inquisition -based their diabolical conduct on the gracious words of the Lord, -"Compel them to come in." No, the fool's heart can give no wholesome -message; it will turn the very message of the Gospel into a curse and a -blight, and by its dull and revolting insensibility it will libel God to -man, suggesting that the Infinite Father, the Eternal God, is altogether -such an one as these who profess to speak in His name. - -The offence of the fool then cannot be condoned on the ground that he -is only an enemy to himself. It is his master that he wrongs. As the -proverb says, "A master produces all things, but a fool's wages and -hirer too pass away."[668] The fool loses what he earns himself: that -is true, but he undoes his employer also. One is our Master, even -Christ; He hires us for service in His vineyard; when we suffer our -heart to wax dull, when we grow unspiritual, unresponsive, and -insensate, it is not only that we lose our reward, but we crucify the -Son of God afresh and put Him to an open shame. - -And the worst, the most mournful, feature about this fool's condition is -that it tends to a perpetual self-repetition: "As a dog that returneth -to his vomit, so a fool is always repeating his folly."[669] Every -hardening of the heart prepares for a fresh hardening, every refusal of -truth will lead to another refusal. Last Sunday you managed to evade the -message which God sent you: that makes it much easier to evade the -message He sends you to-day. Next Sunday you will be almost totally -indifferent. Soon you will get out of reach altogether of His word, -saying it does you no good. Then you will deny that it is His word or -His message. You pass from folly to folly, from infatuation to -infatuation, until at last you can with a grave face accept the -monstrous self-contradiction of materialism, or wallow unresisting in -the slime of a tormenting sensuality. "As the dog returns to his vomit"! - -It must be owned that the condition of the fool seems sufficiently -sad, and the gloom is deepened by the fact that our book knows nothing -of a way by which the fool may become wise. The Proverbs uniformly -regard the foolish and the wise as generically distinct; between the -two classes there is a great gulf fixed. There is the fool, trusting -in his own heart, incurring stripes, not profiting by them, always the -same incorrigible and hopeless creature; and there is the wise man, -always delivered, learning from experience, becoming better and -better.[670] The only suggestion of hope is a comparative one: "Seest -thou a man wise in his own conceit? there is more hope of a fool than -of him."[671] But there is no tone of confidence about this assurance, -because, as we have repeatedly seen, the case of the proud or -conceited man is regarded as practically desperate. - -No, for comfort and hope in this matter we have to turn away from the -Ancient Wisdom to the revealed Wisdom, Christ Jesus. It is He and He -alone who practically forbids us to be hopeless about any one. A noble -Roman in the time of the Punic Wars received an honourable recognition -from the Senate because he had not in the darkest times despaired of -the Republic. That is the kind of debt that we owe to the Saviour. He -has not despaired of any human being; He will not let us despair. It -is His peculiar power, tried and proved again and again, to turn the -fool into the wise man. Observing the threefold distinction which is -hidden under the word we have been examining, Christ is able to arouse -the weak, fond, infatuated soul to a sense of its need. Could there be -a better instance than that of the woman at the well,--a foolish -creature living in conscious sin, yet full of specious religious talk? -Did He not awake in her the thirst for the living water, and satisfy -the craving which He had excited? Christ is able to transform the dull -and heavy soul, that has suffered itself to be mastered by greed and -petrified by selfishness. Was not this what He did to Zaccheus the -publican? And even with that worst kind of fool, whose heart is -withered up within him by reason of sin, and who has learnt to say in -his heart that there is no God,[672] the Lord is not helpless. We do -not see such an one in the pages of the New Testament, because the -folly of Atheism was not among the follies of those times. But in our -own day it is an experience by no means uncommon; when an avowed -infidel comes under the power of the Gospel, Christ enters into him -with the overwhelming conviction that there is a God; Christ shows him -how it is sin which has thus obscured the elementary conviction of the -human spirit; and, by the direct power of Christ, his heart comes to -him again as that of a little child, while in the rapturous joy of -believing he lays aside the folly which made him doubt along with the -sin which made him unwilling to believe. - -FOOTNOTES: - -[638] Prov. x. 23. - -[639] Prov. x. 18. - -[640] Prov. xii. 23. - -[641] Prov. xiv. 33. - -[642] Prov. xiv. 7. - -[643] Prov. xvii. 16. - -[644] Prov. xxi. 20. - -[645] Prov. xvii. 21. - -[646] Prov. xxx. 22. - -[647] Prov. xxvii. 22. - -[648] Prov. xxii. 15. - -[649] Prov. xvi. 22. - -[650] Prov. xiv. 24. This seems simpler than supposing that the clause -[Hebrew: 'ivvelet kemilim 'ivvelet] contains a play upon the possible -double meaning of [Hebrew: 'ivvelet], which, though it yields an -excellent sense,--"the power of fools is only folly," _i.e._, when -they have power they turn it only to a foolish account (_cf._ xxvi. -1),--must be regarded as very obscure, especially seeing that we have -no positive instance of [Hebrew: 'ivvelet] as a derivative of [Hebrew: -'ul] in the sense of "power." - -[651] Prov. xxvii. 3. - -[652] Prov. xxix. 9. - -[653] Prov. xxiv. 9. - -[654] Prov. xix. 10. - -[655] This is reading [Hebrew: lo] for [Hebrew: lo], a constant source -of confusion and interchange in Hebrew MSS. - -[656] Prov. x. 13. - -[657] Prov. xix. 29. - -[658] - - "Quos divi conscia facti - Mens habet attonitos et surdo verbere caedit, - Occultum quatiente animo tortore flagellum." - --JUV., _Sat._, xiii., 193. - -[659] Matt. xiii. 15. - -[660] Prov. xvii. 12. - -[661] Prov. xxvi. 4. - -[662] Prov. xxvi. 5. - -[663] Prov. xxix. 11. - -[664] Prov. xxvi. 8. - -[665] Prov. xxvi. 6. - -[666] Prov. xxvi. 7. - -[667] Prov. xxvi. 9. - -[668] Prov. xxvi. 10. This rendering Delitzsch obtained by altering -the vowel points in the first [Hebrew: scher] into [Hebrew: sechar], -and the sense is good, if a little far-fetched. On the other hand, the -received reading gives a plain though a somewhat insipid meaning: -"Much produces all,"--whoever has a little and uses it well quickly -gets more,--"but he that hires a fool is as he who hires passers by," -_i.e._ the employment of a fool is a barren undertaking which -practically leads to nothing. - -[669] Prov. xxvi. 11. - -[670] Prov. xxviii. 26; _cf._ ix. 8 and xxiii. 9. - -[671] Prov. xxvi. 12. - -[672] [Hebrew: naval], Psalm xiv. 1. - - - - - XXVII. - - _LIVING DAY BY DAY._ - - "Boast not thyself of to-morrow, for thou knowest not what a day - will bring forth."--PROV. xxvii. 1. - - "The grave and destruction are never satisfied; and the eyes of - men are never satisfied;" and LXX. adds, "An abomination to the - Lord is he who sets his eye, and undisciplined men uncontrolled in - tongue."--PROV. xxvii. 20. - - "Whoso keepeth the fig tree shall eat the fruit thereof, so he - that waits on his Lord eats of the honour."--PROV. xxvii. 18. - - -Here is a wholesome lesson for us. We are to trust no future, however -pleasant; we are to dwell in no past, however honourable. Life consists -of a present, given to us day by day; this is our whole wealth; -squandered, it cannot be recovered; neglected, it withers as a leaf. -Titus, the Roman Emperor, would say in the evening, when he had omitted -his duties or failed in his purposes, _Perdidi diem_, "I have lost a -day;"--yes, that lost day is lost for ever; other days may come, but not -that one; the duties of that day may be performed afterwards or by other -hands, but still the day is lost, because it passed away empty. The -thief which cheats us of our days, and beggars us of our wealth, is the -specious thought that to-morrow belongs to us. The illusion is as old as -the world, but is to-day as fresh and powerful as ever. We have to shake -ourselves free of a spell, and awake out of a dream, to see that when -to-morrow comes it is already to-day. - -We only begin to live in any true and satisfactory sense when we have -learnt to take each day by itself, and to use it as if it were our -last, and indeed as if it were our all; dismissing the thought of -to-morrow as a mere phantom which for ever evades our grasp. Life is a -mosaic, a large work shaping on the wall or in the dome of some vast -cathedral which eye hath not yet seen; and it can only be effectually -wrought if, with minute and concentrated care, the little piece of -coloured glass which we call To-day is duly fixed into its bedding and -fitted exactly to its immediate neighbours. "Why do you work with such -intensity?" the great artist was once asked; "Because I work for -eternity," was the answer. And that is why each day is of such -importance; that is why each day demands all our thought and care: -eternity is made up of days, and the present day is all of eternity -that we can ever possess. - -It is well for us then each morning to take the day fresh from God's -hands, and at once to throw our whole soul into it, and to live it -with a pure intensity, a sense of solemn and joyful responsibility. - - "Oh, Day, if I squander a wavelet of thee, - A mite of my twelve-hours' treasure, - The least of thy gazes or glances - (Be they grants thou art bound to or gifts above measure), - One of thy choices or one of thy chances - (Be they tasks God imposed thee or freaks of thy pleasure),-- - My Day, if I squander such labour or leisure, - Then shame fall on Asolo, mischief on me."[673] - -But it may be said, Is not this the life of a mere butterfly? Is it -not the mark of a prudent man to work with his eye on the -future,--"Prepare thy work without, and make it ready for thee in the -field, and afterwards build thine house"?[674] Is it not just what we -have to complain of in the foolish man that he ignores to-morrow,--"A -prudent man seeth the evil and hideth himself, but the simple pass on -and suffer for it"?[675] - -Here is an apparent contradiction which requires reflection. And the -difficulty increases when we remember that most worthy works are the -labour of years: an architect lays his plans for a great building -which he can hardly hope to see finished in his own lifetime; an -author spends days and months and years in the preparation of -materials, and must depend on the uncertain future for a time to shape -them into a book; a statesman, in proportion as he is wise, avoids -what is called a hand-to-mouth policy, and lays his plans with his eye -on distant possibilities, well knowing that his immediate actions are -liable to misunderstanding, and may prove to be a complete failure -unless the opportunity is accorded him of realizing his far-reaching -schemes. And, in the same way, youth is spent in education which -derives all its value from the expected years of manhood, and all the -days of a good life are necessarily a preparation for that which is to -come after: we must study in order that we may teach; we must train -ourselves for duties which will come upon us, as we may reasonably -suppose, in some distant future. Yet our to-morrow is unknown; we are -not to boast ourselves of it; we cannot tell what a day may bring -forth, and must therefore live only in to-day. - -Now the solution of this difficulty leads us to one of the profoundest -of all spiritual truths. It is this: No life can be worth anything at -all apart from the Eternal God, and faith in Him. Life cannot be really -lived if it is merely "a measure of sliding sand" taken "from under the -feet of the years." Our swift days cannot be effectually and wisely used -unless we are linked with Him who embraces in Himself the past, the -present, and the future. Our work, whatever it may be, cannot be rightly -done unless we are, and know ourselves to be, in the great Taskmaster's -sight. The proper use of each day can only be made if we are confident -that our times are in His hands; only in this quiet assurance can we -have composure and detachment of spirit enough to give our whole -strength to the duty in hand. We must be sure that the Master-Artist -knows the whole mosaic, and is ordering all the parts, before we can -surrender ourselves to the task of putting to-day's piece into its -place; we must have complete faith in the Architect who is designing the -whole structure, before we can have our mind at leisure from itself to -chip our block of stone or to carve our tiny gurgoyle. We can only live -in the present, making the most of that which is really ours, on -condition that we have God as our Future, relieving us of all anxious -care, and assuring to us just strength for to-day. - -Thus our text has an implied contrast, which we may draw out in this -way: "Boast not thyself of to-morrow, for thou knowest not what a day -may bring forth;" but boast thyself in God all the day long,[676] for -thou knowest that He will bring forth righteousness, wisdom, and love -continually. - -Now let us follow out some of the consequences of this spiritual -attitude. Examine the condition of these restless human hearts all -around us without God. They are all toiling for to-morrow. Here is one -making money, as it is called; he is looking forward to laying aside -so many thousands this year; in a few more years he hopes to realize a -round sum which will relieve him from the necessity of toil and of -further money-making. His eye is set upon that goal. At last he -reaches it. Now his desire should be satisfied, but no, "Sheol and -Abaddon are never satisfied, and the eyes of man are never -satisfied."[677] He does not stay a night at the desired goal; he is -off before sunset; all the strain and the fret must be faced over -again. Or look at the boundless ambition which possesses godless men; -honours achieved only whet their appetite for more. We need not assume -that the ambition is unworthy; all we have to notice is its -insatiability; in politics, in literature, in art, in social -distinction, it is like Sheol and Abaddon,--a maw that ever opens; a -gulf that can swallow anything and everything, yet never be filled. -The LXX. addition[678] seems to regard this uncontrolled desire as the -mark of deficient culture; and, spiritually speaking, no doubt it is. -Men without God are always uncultured; they have not found the centre -of their being, they have not procured the key-stone to their -accumulated knowledge, and it is in consequence, not an arch through -which they can travel to any goal, but a confused pile which blocks -the way. These desperate strivings and loud-tongued, undisciplined -desires are an abomination to the Lord, because they mar His mighty -plan and introduce disorder where He intended order, discord where He -intended harmony, deformity where He intended beauty. They are the -work of egoism instead of theism. - -It is needless to dwell upon the heart-sores and the disappointments -which fall to the lot of the people whom we are thinking of. What -ghastly mockery the morrows on which they counted prove to be! In some -lonely and rocky island, girdled by the moaning of the dreary seas, -and cut off from all the interests which gave to life its excitement, -egotism ends its days. Or it is on some restless couch, surrounded by -all the outward trappings of wealth and power, that the dying spirit -cries, "My kingdom for an inch of time!" The man who by his brilliant -genius has drawn all his generation after him passes, bearing "through -Europe the pageant of his bleeding heart," to a hopeless grave. The -woman who has achieved the end of her ambition, ruling the courts of -fashion, the acknowledged queen of salons, ends her days with a sense -of frustration, cynical in her contempt for the world which was -foolish enough to follow and admire her. - -But, on the other hand, here is one who boasts himself in God. - - "Lord, it belongs not to my care," - -is the language of his spirit, - - "Whether I die or live; - To love and serve Thee is my share, - And that Thy grace must give." - -The first thing that strikes you in him in his perfect peace. His mind -is stayed on God. The future has no terrors for him, nor has it any -joys. God is all in all to him, and God is his now. His treasure is in -possession, and moth and rust do not corrupt it, nor can thieves break -through or steal. To say that he is contented seems too mild a term for -so positive and joyous a calm. But in contrast with the discontent which -prevails everywhere outside of God, it is worth while to dilate on this -passive virtue of contentment. That endless worry about little things -has ceased: he is not annoyed because some one fails to recognise him; -he is not affected by the malicious or scandalous things which are said -about him; he is not anxious for human recognition, and is therefore -never distressed because others are more courted than he is; he knows -nothing of that malignant passion of jealousy which is worse than the -cruelty of wrath and the flooding of anger;[679] he does not want wealth -and he does not dread poverty. He says:-- - - "Some have too much, yet still do crave; - I little have, and seek no more: - They are but poor though much they have, - And I am rich with little store: - They poor, I rich; they beg, I give; - They lack, I leave; they pine, I live."[680] - -When we have entered into this Divine content and are made by our -absolute trust in God free from care for the future, it is wonderful -how quick we become to see good in apparent evils. To the world this -is so incredible that it suspects insincerity, but there is nothing -more sincere and more real. A poor child who was blind found the -greatest blessing in the affliction, saying, "You see, I can give more -to the Missionary Society than the other children, because I can knit -in the dark, and have not to spend money on candles." You go to one of -God's children expecting to find him broken down and rebellious under -some great and undeserved calamity, but you find that he has -discovered a blessing in the loss before you get there, and is -actually rejoicing, or at any rate he is replying to all provocations, -"The Lord gave and the Lord took away; blessed be the name of the -Lord." He is afflicted, but you cannot think of him as afflicted, for -"all the days of the afflicted are evil, but he that is of a cheerful -spirit hath a continual feast."[681] - -Yes, it is that illusive and imaginary morrow that robs us of our -peace; it is the misgiving, the anxious care, the dark foreboding. But -when we put God our Father in place of the morrow, and know that He -comprehends and sees all that we have need of, the peace which passes -all understanding settles down upon our spirit, and steals into our -eyes, and breathes on our lips, and men perceive even in us why our -Father is called "the God of Peace." - -The _second_ thing which strikes us in those who have learnt to make -their boast in God rather than in the morrow is the service which they -render to their fellows. This is not only because they are able to -turn their undivided attention to the duty which lies nearest, and to -do with all their heart what their hand finds to do, but the very -spirit of serenity in which they live is a constant help and blessing -to all who are around them. It may have been given to you to come into -contact with such a soul; in his presence your restlessness dies away, -it seems as if your burning brow had been touched with a soothing -hand; perhaps "with half-open eyes you were treading the borderland -dim 'twixt vice and virtue," and that quiet spirit seemed like a clear -shaft of the dawn revealing where you trod; perhaps you were -heart-broken with a great sorrow, and the restfulness and confidence -of that strong soul gave you an indefinable consolation, hope broke -into your heart, and even joy. In receiving that help from what the -man _was_ rather than from what he gave, you became aware that this -was the highest service that any human being can render to another. It -is a great thing to succour the physical and material sufferings of -men; it is a greater to bring them clear truths and to give them some -stimulus and guidance in the intellectual life; but it is greatest of -all to communicate spiritual sustenance and power, for that means to -bring souls into actual and conscious contact with God. - -One of the noblest examples of this service to humanity is furnished -in the life and the writings of St. Paul. His personal presence became -the new creation of that ancient heathen civilisation, and countless -individual souls were, through the inner life which he presented, -brought to a complete change and made new creatures in Christ. His -writings have been, ever since he died, a constant source of life and -strength to many generations of men. He has been misunderstood, "the -ignorant and unstedfast have wrested" what he wrote, but none the less -he has been to the Church a perpetual regenerator, and, as a great -writer[682] of our own day has declared, "The doctrine of Paul will -arise out of the tomb where for centuries it has lain covered; it will -edify the Church of the future; it will have the consent of happier -generations, the applause of less superstitious ages." Now what is the -secret of this power? It is given in his own words, "For to me to live -is Christ, and to die is gain."[683] He was able to fling himself with -that passionate temerity into the present duty, he was able to preach -the word with that victorious vigour in season and out of season, just -because the whole burden of the unknown future was rolled away from -him, and he, more than any man that ever lived, understood what it is -to live just for to-day. - -Every Christian may possess the same secret; it is the open secret of -the Sermon on the Mount; as our gracious Lord told us, we may be as -the lilies of the field and as the birds of the air, without anxiety -or misgiving, knowing that our Heavenly Father cares for us. It is not -given to us all to be great philanthropists, great reformers, great -preachers, but it is put within the reach of all to render to others -the sweet service of abiding always in trustful and loving submission -to God's will, and of shedding upon all the light of our peace. - -And this leads us to notice one _last feature_ of this true spiritual -life. It has an honour of its own, though it is not an earthly honour; -it has a reward, though it is not a material reward. "Whoso keepeth -the fig tree shall eat the fruit thereof, and he that waiteth on his -master eats of the honour."[684] That is a saying which can only apply -in a very modified degree to earthly service and human masters. How -many loyal servants of kings have been deserted by their lords at the -critical moment, and left to eat the fruit of disgrace and ignominy! -But the saying applies in its fulness to our Master Christ and His -service. Think of the Christian life under this simple figure; it is -like the careful cultivation of the fruit tree. He is the Vine. Our -sole concern is to keep in touch with Him, to sit at His feet, to -watch for His fruit, to see that no other concern disturbs the quiet -relation of perfect loyalty and devotion to Him. Our aim is not to do -our own business or seek our own ends, but to be sure that we are -always awake to His purposes and obedient to the demands which He -makes upon us. It is not ours to reason why, but it is ours to do at -all costs whatsoever He bids us do to-day. We have nothing to do with -to-morrow; we have no responsibility for the fruit, for no -fruit-bearing power lies in us. All we have to do is to keep the fig -tree. Now when we abide in this concentrated and whole-hearted -devotion to our Master,--when for us to live is Christ,--then honour -comes to us unsought, but not unwelcome. The fruit of service is to -the taste of the true servant the highest honour that he can imagine. -We need no apocalyptic vision to assure us. His word is enough, -confirmed as it is by a constant and growing experience. The servants -of our Lord already stand before Him, holding in their hands the -talents which they have gained for Him; already they hear His gracious -"Well done," and the sound of it is more musical in their ears than -all the acclamations of their fellow-creatures. This is their honour; -what could they have more? they are counted one with Christ; they -shared His travail, and now they share His satisfaction and His joy. - -And thus those who make their boast in God, and do not boast of the -morrow, find that the morrow itself becomes clear to them in the light -of His countenance; they do in a sense know what it will bring forth: -it will bring forth what they desire, for it will bring forth their -Father's will; it will bring forth the victory and the glory of -Christ. "Henceforth ye shall see Him coming in the clouds of heaven." -Is not that enough? When our hearts have learnt to hanker only after -God's will, to desire only Christ's victory, they may boast themselves -even of to-morrow; for to-morrow holds in its bosom an assurance of -blessing and joy. - -FOOTNOTES: - -[673] Browning, _Pippa Passes_. - -[674] Prov. xxiv. 27. - -[675] Prov. xxii. 3; xxvii. 12. - -[676] Psalm xliv. 8. - -[677] Prov. xxvii. 20. - -[678] See heading of chapter. - -[679] Prov. xxvii. 4. - -[680] Sir Edward Dyer (_b._ 1540). - -[681] Prov. xv. 15. - -[682] Matthew Arnold. - -[683] Phil. i. 21. - -[684] Prov. xxvii. 18. - - - - - XXVIII. - - _AN ASPECT OF ATONEMENT._ - - "He that hideth ([Hebrew: mechasseh]) his transgressions shall not - prosper; but whoso confesseth and forsaketh them shall obtain - mercy."--PROV. xxviii. 13. - - "Happy is the man that feareth alway; but he that hardeneth his - heart shall fall into mischief."--PROV. xxviii. 14. - - "The fear of the Lord tendeth to life, and he that hath it shall - abide satisfied. He shall not be visited with evil."--PROV. xix. 23. - - "By mercy and truth iniquity is atoned for, and by the fear of the - Lord men depart from evil."--PROV. xvi. 6. - - -The Hebrew word ([Hebrew: kafar]) which is used for the idea of -atonement is one which originally signifies _to cover_. Sin is a -hideous sore, a shocking deformity, which must be hidden from the eyes -of men, and much more from the holy eyes of God. Thus the Old -Testament speaks about a Robe of Righteousness which is to be thrown -over the ulcerated and leprous body of sin. Apart from this covering, -the disease is seen working out its sure and terrible results. "A man -that is laden with the blood of any person shall flee unto the pit: -let no man stay him,"[685] and though blood-guiltiness appears to us -the worst of sins, all sin is alike in its issue; every sinner may be -seen by seeing eyes "fleeing unto the pit," and no man can stay him -or deliver him. Or, to vary the image, the sinful man is exposed to -the violence of justice, which beats like a storm upon all unprotected -heads; he needs to be covered; he needs some shelter, some -hiding-place, or he must be swept away. - -But the objection which immediately occurs to us is this: what is the -use of covering sin if the sin itself remains? The disease is not cured -because a decent garment is drawn over the suffering part; indeed, it is -not hard to conceive a case in which the covering might aggravate the -mischief. If the idea of covering is to be of any service, it must be -cleared from all misconception; there is a kind of hiding which may be -ruinous, a garment which may drive the disease inward and hasten its -deadly operation, a covert from the storm which may crush and stifle the -person whom it professes to protect. "He that _covereth_ his -transgressions," in that way, "shall not prosper." Every attempt to -conceal from God or from man or from oneself that one is diseased with -sin is ineffectual: every lame excuse which seeks to palliate the guilt; -every hypocritical pretence that the thing done has not been done, or -that it is not what men usually suppose it to be; every ingenious -argumentation which seeks to represent sin as something other than sin, -as a mere defect or taint in the blood, as a hereditary and unavoidable -weakness, as an aberration of the mind for which one is not responsible, -or as a merely conventional and artificial offence,--all such attempts -at hiding must be failures, "covering" of that kind can be no atonement. -Quite the reverse; this trifling with conscience, this deluded -self-righteousness, is the worst possible aggravation of the sin. Hidden -in that way, though it be, as it were, in the bowels of the earth, sin -becomes a poisonous gas, more noxious for confinement, and liable to -break out in awful and devastating explosions. - -The covering of sin[686] which is spoken of in xvi. 6 is of a very -different and of a quite particular kind. Combining this verse with -the others at the head of the chapter, we may observe that every -effectual "covering" of sin in God's sight involves three -elements,--confession, forsaking, and a changed practice. - -_First_, there is confession. This appears on the face of it to be a -paradox: the only way of covering sin is to uncover it. But it is -strictly true. We must make a clean breast of it; we must acknowledge -its full extent and enormity; we must spare the patient ear of God no -detail of our guilt. The foul, explosive gases must be let out into -the open, since every attempt to confine them increases their -destructive power. The running sore must be exposed to the Physician's -eye, since every rag put over it to hide it becomes steeped in its -defiling tides. It is true, confession is a painful and a weary task: -it is like removing a heap of dust and refuse by spadefuls,--each bit -as it is disturbed fills the atmosphere with choking particles and -noisome smells; worse and worse is revealed the farther we go. We came -to confess a single fault, and we found that it was but a broken -sherd lying on the foul and pestilential heap. Confession leads to -confession, discovery to discovery. It is terribly humiliating. "Am I -then so bad as this?" is the horrified cry as each candid admission -shows only more and worse that must be admitted. True confession can -never be made into a priest's ear,--to men we can only confess the -wrongs which we have done to men; but true confession is the awful -tale of what we have done to God, against whom only we have sinned and -done evil in His sight. It is sometimes urged that confession to a -priest gives the penitent relief: possibly, but it is a false relief; -since the eye of the priest is not omniscient, the sinner confesses -only what he chooses, brings the broken sherd, and receives absolution -for that in lieu of removing the whole heap of abominations that -underlie. When we have gone as far as we can in laying ourselves bare -to man, there remain vast untraversed tracts of our life and our mind -which are reserved; "Private road" is written on all the approaches, -and trespassers are invariably prosecuted. It is only to God that a -real confession can be made, because we know that to Him all is -necessarily evident; with Him no subterfuges avail; He traverses those -untraversed tracts; there are no private roads from which He is -excluded; He knoweth our thoughts afar off. - -The first step in the "covering" of sin is to realize this. If our sins -are to be really covered they must first be laid bare; we must frankly -own that all things are open to Him with whom we have to do; we must get -away from the priests and into the hands of the High Priest; we must -abjure the confessional and bring God Himself into the secret places of -our hearts to search us and try us and see if there be any evil way in -us. The reserve, and the veilings, which every individual cannot but -maintain between himself and all other individuals, must be torn away, -in full and absolute confession to God Himself. - -_Secondly._ There is a confession, especially that fostered by the -habit of confessing to priests, which is unaccompanied by any -forsaking of the evil, or any departing from iniquity in general. Many -times have men gone to their priests to receive absolution beforehand -for the sin which they intended to commit; or they have postponed -their confession to their deathbeds, when there will be, as they -suppose, no further sins to turn from. Confession of that kind is -devoid of all significance; it covers no sins, it really only -aggravates them. No confession is of the least avail--and indeed no -real confession can be made to God at all--unless the heart turns away -from the evil which is confessed, and actually departs at once, so far -as it knows and is able, from all iniquity. - -The glib language of confession has been and is a deadly snare to -multitudes. How easy it is to say, or even to musically chant, "We have -done that we ought not to have done; we have left undone that which we -ought to have done." There is no pain in such a confession if we once -distinctly admit that it is a normal and natural state of mind for us to -be in, and that as we say it to-day, so we shall say it to-morrow, and -again the next day to the end. But real confession is so painful, and -even heart-rending, because it is only of value when we begin from that -moment onwards "to do what we ought to do, and to leave undone what we -ought not to do." It is well for us, perhaps, to confess not so much -sin in the abstract as our own particular transgressions. Sin is too -shadowy a monster for us to definitely avoid and forsake; like death, -its kinsman,--Death of whom Milton says:-- - - "What _seemed_ his head - The _likeness_ of a kingly crown had on,"-- - -Sin is formless, vague, impalpable. But our own individual -transgressions can be fixed and defined; bringing ourselves to the -test of the Law, we can say particularly, "This practice of mine is -condemned, this habit of mine is sinful, this point of my character is -evil, this reticence, this indolence, this reluctance, in confessing -Christ and in serving His cause, is all wrong;" and then we can -definitely turn our back on the practice or the habit, we can -distinctly get rid of the blot in our character, we can fly this -guilty silence, rouse ourselves from our selfish indolence. "We live -to grow less like what we have been;" and it is this act of the will, -this resolute purpose, this loathing what once you loved, and turning -towards that which once you ignored,--it is, in a word, the twin -process of repentance and conversion, that constitutes the second act -in this "covering" of sin. Not, of course, that in a moment the -tyranny of old habits can be broken, or the virtue of new activities -acquired; but "the forsaking" and "the departing from" are -instantaneous exertions of the will. Zaccheus, directly the Lord -speaks to him, stands forth, and breaks with his sins, renounces his -extortions, resolving to make amends for the past, and enters on a new -line of conduct, promising to give the half of his goods to the poor. -That is the essential seal of every true confession: "Whoso -confesseth and forsaketh" his transgressions. - -_Thirdly._ This has led us to see that the confession of sins and the -conversion from them must issue in a positive practice of mercy and -truth, in order to make the process of which we are speaking complete: -"By mercy and truth iniquity is atoned for." - -It is this part of the "covering" which is so easily, so frequently, -and so fatally overlooked. It is supposed that sins can be hidden -without being removed, and that the covering of what is called imputed -righteousness will serve instead of the covering of actual -righteousness. To argue against this view theoretically is at the -present day happily quite superfluous; but it is still necessary to -contend against its subtle practical effects. There is no verity more -wholesome and more needed than the one contained in this proverb. Sin -may be summed up in two clauses: it is the Want of Mercy and it is the -Want of Truth. All our illconduct to our fellow-men comes from the -cruelty and hardness of our selfish nature. Lust and greed and -ambition are the outcome of pitilessness; we injure the weak and ruin -the helpless, and trample on our competitors, and stamp out the poor; -our eye does not pity. Again, all our offence against God is -insincerity or wilful lying. We are false to ourselves, we are false -to one another, and so we become false to the unseen verities, and -false to God. When a human spirit denies the spiritual world and the -spiritual Cause which can alone account for it, is it not what Plato -used to call "a lie in the soul"? It is the deep inward and vital -contradiction of consciousness; it is equivalent to saying, "I am not -I," or, "That which is, is not." - -Now when we have lived in sin, without mercy or without truth, or -without both; when our life up to a certain point has been a flagrant -selfishness of absolute indifference to our fellows, or a flagrant lie -denying Him in whom we live and move and have our being; or when, as -is so often the fact, the selfishness and the falseness have gone -together, an inextricable and mutually dependent pair of evils, there -can be no real covering of the sin, unless selfishness gives place to -mercy and falsehood to truth. No verbal confession can possibly avail, -no turning from the past iniquities, however genuine for the time, can -have any permanent significance, unless the change is a reality, an -obvious, living, and working fact. If a man supposes that he has -become religious, but remains cruel and selfish, pitiless, unmerciful -to his fellow-men, depend upon it that man's religion is vain; the -atonement in which he trusts is a fiction, and avails no more than the -hecatombs which Carthage offered to Melcarth availed to gain a victory -over Rome. If a man counts himself saved, but remains radically -untrue, false in his speech, insincere in his professions, careless in -his thought about God, unjust in his opinions about men and the world, -he is certainly under a lamentable delusion. Though he has, as he -thinks, believed, he has not believed to the saving of his soul; -though he has undergone a change, he has changed from one lie to -another, and is in no way better off. It is by mercy and truth that -iniquity can be covered. - -Now it will be generally admitted that we do not take the course which -has just been described unless we have the fear of God before our -eyes. Nothing but the thought of His holiness and the awe which it -inspires, and in some cases even, nothing but the absolute terror of -Him who can by no means clear the guilty, moves the heart of man to -confession, turns him away from his sins, or inclines him to mercy and -truth. When the fear of God is removed from men's eyes they not only -continue in sin, but they quickly come to believe that they have no -sins to confess; for indeed when God is put out of the question that -is in a certain sense true. It is a mere fact of observation, -confirmed now by many changing experiences of humanity, that it is "by -the fear of the Lord men depart from iniquity;" and it is very -significant to notice how many of those who have entirely put away the -fear of the Lord from their own eyes have strongly advocated keeping -it before the eyes of others as the most convenient and economical -police resource.[687] Many fervent free-thinkers are thankful that -their opinions are only held by a minority, and have no wish to see -the whole of society committed to the cult which they would have us -believe is all that their own religious nature requires. - -But supposing that any one of us is led into the position of -confession and conversion and amendment which is described in these -Proverbs: what follows? That person, says the text, "shall obtain -mercy." The gracious Father immediately, unconditionally, and -absolutely pardons. This is the burden of the Old Testament, and it is -certainly not repealed by the New. "If we confess our sins, He is -faithful and just to forgive us our sins." "Repent, and be -converted," said St. Peter to the crowd at Pentecost, "that your sins -may be blotted out." The New Testament is indeed on this point the -louder and the clearer echo of the Old. The New Testament explains -that saying which sounds so strange in the mouth of a perfectly just -and Holy God, "I, even I, am He that blotteth out thy transgressions -for Mine own sake."[688] Human theologies have imagined obstacles in -the way, but God never admitted them for a moment. Clear as the truth -that the soul which sins should die, was the promise that the soul -which turned from its sin, and did that which is righteous in the eyes -of the Lord, should live. No earthly father, frankly and -unconditionally forgiving his penitent, sobbing child, could be so -prompt, so eager as God. While the prodigal is yet a great way off the -Father runs to meet him, and hides all his broken confessions in the -rush of His embrace. - -But we hesitate to admit and rejoice in this grand truth because of an -uneasy fear that it is ignoring what is called the Atonement of -Christ. It is a very proper hesitation, so long as we settle it within -ourselves that these sweet and beautiful utterances of the Old -Testament cannot possibly be limited or reversed by that Gospel which -came to give effect and fulfilment to them. Is not the solution of any -difficulty that has occurred to us to be found here? The sacrifice and -the work of Christ create in the human soul those conditions which we -have been considering. He came to give repentance unto Israel. It is -His patient love in bearing all our infirmities and sins, His -mysterious self-offering on the Cross, that can effectually bring us -to confession, conversion, and amendment. Our hearts may have been -hard as the nether millstone, but at the Cross they are broken and -melted. No stern denunciation of sin has ever moved our stubbornness; -but as we realize what sin did to Him, when He became sin for us, the -fear of the Lord falls upon us, we tremble, and cry, What shall we do -to be saved? Then again, it is His perfect holiness, the beauty of -those "stainless years He passed beneath the Syrian blue," which wakes -in us the hankering desire for purity and goodness, and makes us turn -with a genuine disgust from the sins which must seem so loathsome in -His sight. His "neither do I condemn thee; go, and sin no more," gives -us a more burning hatred of sin than all the self-righteous censures -and condemnations of the Pharisees. It is in the pages of the Gospels -that we have first understood what concrete goodness is; it has risen -upon our night like a clear, liquid star, and the passion of it has -entered into our souls. And then, finally, it is the Risen Lord, unto -whom all power is given in heaven and in earth, that can really -transform our nature, flood our heart with love, and fill our mind -with truth, so that, in the language of the proverb, mercy and truth -may atone for iniquity. - -Is it not because Christ by His coming, by His living, by His dying, -by His risen power, produces in the believer repentance and confession -of sins, conversion and departing from sin, regeneration and actual -holiness, that we say He has covered our sins? What meaning can be -attached to Atonement apart from its effects? And in what other way, -we may ask, could He really give us such a covering or atonement, -than by creating in us a clean heart and renewing a right spirit -within us? Sometimes, by a not unnatural confusion of language, we -speak of the sacrificial death of our Lord as if it, apart from the -effects produced in the believing heart, were in itself the Atonement. -But that is not the language of the New Testament, which employs the -idea of reconciliation[689] where the Old Testament would employ the -idea of atoning; and clearly there can be no reconciliation -accomplished between man and God until, not only God is reconciled to -man, but man also is reconciled to God. And it is when we come to -observe more accurately the language of the New Testament that this -statement of the Proverbs is seen to be no contradiction, but an -anticipation, of it. Only the regenerate soul, that in which the -graces of the Christ-life, mercy and truth, have been implanted by -Christ, is really reconciled with God, _i.e._, effectually atoned. And -though the framer of the proverb had but a dim conception of the way -in which the Son of God would come to regenerate human hearts and make -them in harmony with the Father, yet he saw clearly what Christians -have too often overlooked, and expressed tersely what theology has too -often obscured, that every effectual Atonement must include in itself -the actual, moral regeneration of the sinner. And further, whoever -wrote the verse which stands at the head of our chapter understood -what many preachers of the Gospel have left in perplexing obscurity, -that God would necessarily, from His very nature, provide the offering -and the sacrifice on the ground of which every repentant soul that -turns to Him could be immediately and freely forgiven. - -FOOTNOTES: - -[685] Prov. xxviii. 17. - -[686] It may be necessary to point out to the reader that in -approaching the subject of atonement from the standpoint of the book -of Proverbs, and merely in the expository treatment of the passages -before us, the so-called objective ground of atonement in the -sacrifice of Christ does not come into view, but its necessity becomes -manifest as each step in the exposition reveals how impossible it -would be for us, apart from the work of our Lord Jesus Christ, to -realize those conditions which are here laid down as indispensable to -pardon and acceptance with God. - -[687] Voltaire rose once from the table at Ferney, where some atheists -were discussing their views. He said he could not let his servants -hear this talk, for they would rob and murder him if that was true. - -[688] Isa. xliii. 25. - -[689] See Rom. v. 11. This is the only place in the New Testament -where even in the Authorised Version the word "atonement" occurs. But -the contention of the text is not one of words, but of facts. Whatever -terms are used, the Gospels and the Epistles all agree in identifying -the salvation of God with an actual and practical righteousness -wrought out by the Holy Spirit in the lives of those who believe in -Christ as their Saviour. - - - - - XXIX. - - _THE NEED OF REVELATION._ - - "Where no vision is, a people casts off restraint, but he that - keepeth the law is happy."--PROV. xxix. 18. - - -The form of the proverb shows that we are not to treat the vision and -the law as opposite, but rather as complementary terms. Visions are, -it is true, especially the mark of the prophets, and the law is often -confined in a special sense to the Pentateuch; but there is a much -wider usage of the words, according to which the two together express, -with tolerable completeness, what we mean by _Revelation_. The vision -means a perception of God and His ways, and is quite as applicable to -Moses as to Isaiah; and, on the other hand, the law covers all the -distinct and articulate instruction which God gives to His people in -any of His ways of self-communication. "Come ye," says Isaiah,[690] -"and let us go up to the mountain of the Lord, to the house of the God -of Jacob; and He will teach us of His ways, and we will walk in His -paths: for out of Zion shall go forth _the law_, and the word of the -Lord from Jerusalem;" where the whole context shows that, not the -Mosaic Law, but rather a new and particular declaration of the Lord's -will, is referred to. - -But while the vision and the law are not to be treated as opposites, -it is possible to distinguish between them. The vision is the actual -contact between God and the human spirit, which is the necessary -condition of any direct revelation; the law is the recorded result of -such a revelation, either passed from mouth to mouth by tradition, or -written permanently in a book. - -We may then a little amplify the proverb for the sake of exposition: -"Where there is no living revelation, no perceived contact between man -and God, there the bonds which hold society together are relaxed or -broken; but he that holds by the revelation that has been given, -obeying the law, so far as it has been presented to him, happy is he." - -Man has need of a revelation; that is the assertion. Society, as an -ordered and happy body of men in which each person is rightly -subordinated to the whole, and in which law, as distinct from -individual caprice, prevails, requires a revealed law. The light of -nature is good, but it is not sufficient. The common sense of mankind -is powerful, but not powerful enough. In the absence of a real and -valid declaration of God's will times must come when the elemental -passions of human nature will break out with unrestrained violence, -the teachings of morality will be disputed, their authority will be -denied, and their yoke will be broken; the links which hold the state -and the community together will snap, and the slow growths of ages may -disappear in a moment. It is not difficult to show the truth of this -assertion from experience. Every people that emerges from barbarism -has a vision and a law; a certain revelation which forms the -foundation, the sanction, the bond of its corporate existence. When -you can point to a tribe or a group of tribes that know nothing of -God, and therefore have no idea of revelation, you at once assure us -that the people are sunk in a hopeless savagery. We are, it is true, -inclined to deny the term revelation to those systems of religion -which lie outside of the Bible, but it is difficult to justify such a -contraction of view. God has not left Himself anywhere without a -witness. The more closely we examine the multitudinous religions of -the earth, the more clearly does it appear that each of them had at -its origin a definite, however limited, revelation. The idea of One -all-powerful, good, and wise, God is found at the beginning of each -faith that can be traced back far enough, and the actual condition of -heathen systems always suggests a decline from a higher and a purer -religion. We may say, then, with much plausibility, that no lasting -and beneficial form of human society has ever existed apart from a -vision and a law. - -But leaving the wide field of comparative religions, do we not see an -illustration of the truth of the text in the European countries which -are more subject to our observation? In proportion as a people loses -its faith in revelation it falls into decay. This was made manifest in -the experience of the French Revolution. When the Jacobins had -emancipated themselves from the idea of God, and had come out into the -clear light of reason, so terribly did they "cast off restraint" that -their own leader, Robespierre, endeavoured with a feverish haste to -restore the recognition of God, assuming himself the position of high -pontiff to the Supreme Being. The nearest approach that the world has -probably ever seen to a government founded on Atheism was this -government of the French Revolution, and a more striking commentary -on this text could hardly be desired. - -But the need of a revelation can be apprehended, apart from all -appeals to history, by simply studying the nature of the spirit of -man. Man must have an object of worship, and that object must be such -as to command his worship. Auguste Comte thought to satisfy this need -of the heart by suggesting Humanity as the _Grand Etre_, but Humanity -was and is nothing but an abstraction. Feeling this himself, he -recommended the worship of woman, and he prostrated his heart before -Clotilde de Vaux; but sacred and beautiful as a man's love of a woman -may be, it is no substitute for worship. We must have quite another -than ourselves and our own kind, if our hearts are to find their rest. -We must have an Almighty, an Infinite; we must have one who is Love. -Until his spirit is worshipping, man cannot realize himself, or attain -the height of his intended stature. - -Again, man must have an assurance of his own immortality. While he -believes himself to be mortal, a creature of a day, and that an -uncertain day, it is impossible for him to rise much above the level -of other ephemeral things. His pursuits must be limited, and his aims -must be confined. His affections must be chilled by the shadow of -death, and in proportion as he has nobly striven and tenderly loved, -his later years must be plunged in hopeless gloom, because his efforts -have been ineffectual and his beloved have gone from him. No juggling -with terms; no half-poetic raptures about "the choir invisible," can -meet the mighty craving of the human heart. Man must be immortal, or -he is not man. "He thinks he was not made to die." - -But to meet these demands of the spirit what, apart from revelation, -can avail? That metaphysics is futile practically all men are agreed. -Only the philosopher can follow the dialectics which are to prove the -existence of God and the immortality of the soul. And even the -philosopher seems to grow pale and wizened in the process of his -demonstration, and wins at last a vantage-ground of cold conviction, -to find that there is no comfort there. But can science offer the -assurance which philosophy was unable to give? Let us listen to the -conclusion of a scientific writer on this subject, one who has lost -his hold on revelation and can realize a little of what he has lost. - - "The highest and most consoling beliefs of the human mind," he says, - "are to a great extent bound up with the Christian religion. If we - ask ourselves frankly how much, apart from this religion, would - remain of faith in a God, and in a future state of existence, the - answer must be, very little. Science traces everything back to - primeval atoms and germs, and there it leaves us. How came these - atoms and energies there, from which this wonderful universe of - worlds has been evolved by inevitable laws? What are they in their - essence, and what do they mean? The only answer is, It is - unknowable. It is "behind the veil," and may be anything. Spirit may - be matter, matter may be spirit. We have no faculties by which we - can even form a conception, from any discoveries of the telescope or - microscope, from any experiments in the laboratory, or from any - facts susceptible of real human knowledge, of what may be the first - cause underlying all these phenomena. - - "In like manner we can already, to a great extent, and probably in a - short time shall be able to the fullest extent to trace the whole - development of life from the lowest to the highest; from protoplasm, - through monera, infusoria, mollusca, vertebrata, fish, reptile and - mammal, up to man; and the individual man from the microscopic egg, - through the various stages of its evolution up to birth, childhood, - maturity, decline, and death. We can trace also the development of - the human race through enormous periods of time, from the modest - beginnings up to its present level of civilisation, and show how - arts, languages, morals, and religions have been evolved gradually - by human laws from primitive elements, many of which are common in - their ultimate form to man and the animal creation. - - "But here also science stops. Science can give no account of how - these germs and nucleated cells, endowed with these marvellous - capacities for evolution, came into existence, or got their - intrinsic powers. Nor can science enable us to form the remotest - conception of what will become of life, consciousness, and - conscience, when the material conditions with which they are always - associated, while within human experience, have been dissolved by - death, and no longer exist. We know as little, in the way of - accurate and demonstrable knowledge, of our condition after death as - we do of our existence--if we had an existence--before birth."[691] - -Science frankly confesses that she can tell us nothing of the things -which it most concerns us to know. On those things she is no farther -advanced than she was in the days of Aristotle. Never do we feel how -much men need a revelation so vividly as when we have grasped the first -principles of such a great scientific thinker as Mr. Herbert Spencer, -and realize how far he is able to take us and how soon he has to leave -us. How does it meet the craving of the soul for God to show us the -slow stages by which man became a living soul? As well might you try to -satisfy the musician's ear by telling him how his art had grown from the -primitive tom-tom of the savage. How can it help the life to be lived -wisely, lovingly, and well, in the midst of the uncertainty of the -world, and confronted by the certainty of death, to be told that our -physical structure is united by a thousand immediate links with that of -other mammals. Such a fact is insignificant; the supreme fact is that we -are not like other mammals in the most important respects; we have -hearts that long and yearn, minds which enquire and question--_they_ -have not; we want God, our heart and our flesh crieth out for the living -God, and we demand an eternal life--_they_ do not. - -How can science pretend that what she does not know is not knowledge, -while she has to confess that she does not know precisely the things -which it most concerns us as men to know? How can the spirit of man be -content with the husks which she gives him to eat, when his whole -nature craves the kernel? What probability is there that a man will -close his eyes to the sun because another person, very clever and -industrious, has shut himself up in a dark cellar, and tries to -persuade him that his candle is all the light he may legitimately use, -and what cannot be seen by his candle is not real? - -No, science may not prove revelation, but she proves our need of it. -She does her utmost, she widens her borders, she is more earnest, more -accurate, more informed, more efficacious than ever; but she shows -that what man most wants she cannot give,--she bids him go elsewhere. - -But now it may be said: It is one thing to prove that man needs a -revelation, and another to show that a revelation has been given. That -is perfectly true, and this is not the place to adduce all the -evidence which might prove that revelation is a reality; but what an -advance we have made on the cold, self-satisfied deism of the -eighteenth century, which maintained that the light of nature was -enough, and revelation was quite superfluous, when the truest and most -candid voices of science are declaring with such growing clearness -that for the knowledge which revelation professes to give, revelation, -and revelation alone, will suffice! - -We Christians believe that we have a revelation, and we find that it -suffices. It gives us precisely those assurances about God and about -the soul without which we falter, grow bewildered, and begin to -despond. We have a vision and a law. Our Bible is the record of the -ever-widening, ever-clearing vision of God. The power and authority of -the vision seem to be the more convincing, just because we are -permitted to see the process of its development. Here we are able to -stand with the seer and see, not the long aeonian stages of creation -which science has been painfully tracking out in these later days, but -the supreme fact, which science professes herself unable to see, that -God was the Author of it all. Here we are able to see the first -imperfect conception of God which came in vision and in thought to the -patriarch or sheikh in the earliest dawn of civilisation. Here we can -observe the conceptions clearing, through Moses, through the -Psalmists, through the Prophets, until at last we have a vision of God -in the person of His Son, who is the brightness of the Father's -glory, the express image of His countenance. We see that He, the -unseen Creator, is Love. - -Our Bible, too, is the record of a law,--a law of human conduct, the -will of God as applied to earthly life. At first the law is confined -to a few primitive practices and outward observances; then it grows in -perplexity and multiplication of details; and only after a long course -of discipline, of effort and apparent failure, of teaching and -deliberate disobedience, is the law laid bare to its very roots, and -presented in the simplified and self-evidencing form of the Sermon on -the Mount and the apostolic precepts. - -It is not necessary to start with any particular theory about the -Bible, any more than it is necessary to know the substance of the sun -before we can warm ourselves in his beams. It is not necessary to look -for scientific accuracy in the histories and treatises through which -the vision and the law are communicated to us. We know that the -vessels are earthen, and the presupposition all through is that the -light was only growing from the glimmer of the dawn up to the perfect -day. But we know, we are persuaded, that here, to seeing eyes and -humble hearts, is the revelation of God and of His will. - -Nor is it only in the Bible that God speaks to us. There have been times -in the history of Christendom--such times as the middle of the -eighteenth century--when though the Bible was in men's hands, it seemed -to be almost a dead letter. "There was no vision, and the people cast -off restraint." It is by living men and women to whom He grants visions -and reveals truths, that God maintains the purity and power of His -revelation to us. He came in vision to Fox and the early Friends, to -Zinzendorf and the early Moravians, to Wesley and the early Methodists. -Seldom does a generation pass but some seers are sent to make the Word -of God a living influence to their age. The vision is not always unmixed -with human error, and when it ceases to be living it may become -obstructive, a cause of paralysis rather than of progress. But Augustine -and Jerome, Benedict and Leo, Francis and Dominic, Luther and Calvin, -Ignatius Loyola and Xavier, Fenelon and Madame Guyon, Jonathan Edwards -and Channing, Robertson and Maurice, Erskine and MacLeod Campbell, are -but examples of God's method all down the Christian ages. The vision -comes pure and fresh as if straight from the presence of God. -Traditionalism crumbles away. Doubt retreats like a phantom of the -night. Mighty moral revolutions and spiritual awakenings are -accomplished by the means of His chosen ones. And it should be our -desire and our joy to recognise and welcome these seers of God. - -"He that keepeth the law, happy is he." It is a mournful thing to be -without a revelation, and to grope in darkness at midday; to hold -one's mind in melancholy suspense, uncertain about God, about His -will, about the life eternal. But it is better to have no revelation -than to have it and disregard it. Honest doubt is full of necessary -sorrow, but to believe and not to obey is the road to inevitable -ruin.[692] "He that keepeth"--yes, he that looks into revelation, not -for curiosity, but for a law by which to live; who listens to the wise -precepts, not in order to exclaim, "How wise they are!" but in order -to act on them. - -There are many professing Christians who are constantly plunged in -gloom. Unbelievers may point the finger at them, and say, "They -believe in God, in salvation, and in heaven, but see what an effect it -has on them. Do they really believe?" Oh, yes, they really believe, -but they do not obey; and no amount of faith brings any lasting -happiness apart from obedience. The law requires us to love God, to -love men; it requires us to abstain from all appearance of evil, to -touch not the unclean thing; it bids us love not the world, it tells -us how impossible the double service of God and mammon is. Now though -we believe it all it can give us nothing but pain unless we live up to -it. If there is a vision and we shut our eyes to it, if there is a law -and we turn away from it, woe unto us! But if we receive the vision, -if we loyally and earnestly keep the law, the world cannot fathom the -depth of our peace, nor rise to the height of our joy. - -FOOTNOTES: - -[690] Isa. ii. 3. - -[691] "Modern Science and Modern Thought" (pp. 289, 290), by S. Laing. -Chapman & Hall: 1890. - -[692] _Cf._ Prov. xxviii. 4, 9:-- - - "They that forsake the law praise the wicked: - But such as keep the law contend with them. - He that turneth away his ear from hearing the law - Even his prayer is an abomination." - - - - - XXX. - - _THE WORDS OF AGUR._ - - The rendering of the first verse of this chapter is very - uncertain. Without attempting to discuss the many conjectural - emendations, we must briefly indicate the view which is here - taken. A slight alteration in the pointing ([Hebrew: la'iti'el] - instead of the Masoretic reading [Hebrew: le'iti'el]) changes the - proper name Ithiel into a significant verb; and another slight - change ([Hebrew: va'echel] for [Hebrew: ve'uchal]) gives us - another verb in the place of Ucal. To remove the difficulty of the - word "oracle," a difficulty which arises from the fact that the - chapter which follows is not a prophetic utterance of the kind to - which that word might be applied, it is necessary, with Graetz, to - make a more serious change, and to read [Hebrew: hammoshel] for - [Hebrew: hammassa]. And to explain the word [Hebrew: hannever], - which occurs in a similar connection in Numb. xxiv. 3, 15, and 2 - Sam. xxiii. 1, we must suppose that some relative clause defining - the nature of "the man" has been dropped. The great uncertainty of - the text is witnessed by the LXX., who place this passage after - xxiv. 23, and give a rendering which has very little resemblance - to our present Hebrew text. It is highly probable, both from the - subject matter and from the numerical arrangements, which are - thoroughly Rabbinical, that this chapter and chap. xxxi. are of - late origin, and represent the last phase of the proverbial - literature of Israel in the days after the return from the Exile. - If this be so, the obscurity and uncertainty are characteristic of - an artificial period of literature, and of a decay in literary - taste. Adopting, then, the alterations which have been mentioned, - we obtain the following result:-- - - "The words of Agur the son of Jakeh, the proverb-writer: - - The utterance of the man [who has questioned and thought]: I have - wearied after God, I have wearied after God, and am faint, for I - am too stupid for a man, and am without reason, and I have not - learned wisdom, nor have I knowledge of the All Holy," etc. - - -This chapter is full of curious interest. It is a collection of -sayings which are apparently connected only by the circumstance that -they were attributed to one person, Agur, the son of Jakeh. Whoever -Agur was, he had a certain marked individuality; he combined -meditation on lofty questions of theology with a sound theory of -practical life. He was able to give valuable admonitions about -conduct. But his characteristic delight was to group together in -quatrains visible illustrations of selected qualities or ideas. - -It may be well for us to glance at these picturesque groups, and then -to return to the more philosophical and religious sentiments with -which the chapter opens. - -"Slander not a servant to his master," says Agur, "lest the servant -curse thee, and thou be held guilty." Even underlings have their -rights; the Lord makes their cause His own, and a curse from them -falls with as much weight on a slanderer as the words of more -influential people. It is one of the surest tests of a man's character -to see how he treats servants; if he is uniformly courteous, -considerate, just, and generous in his treatment of them, we may -safely infer that he is a noble character; if he is haughty, -domineering, revengeful, and malicious to them, we need not attach -much importance to his pleasing manners and plausible services to -those whom he considers his equals. - -Now follow two of these singular quatrains. There are four kinds of -men pointed out, and held up, not to our abhorrence, that is -unnecessary, but simply to our observation: the unfilial, the -self-righteous, the haughty, and the rapacious who devour the poor and -the needy. It is not necessary to say anything about these persons. -Their doom is stamped on their brows; to name them is to condemn them; -to describe them is to write out their sentence. - -Again, there are four things which like the bloodsucking horse-leech -are always insatiable. The vampire has her daughters in the earth; it -is, as Professor Cheyne says, "a quasi-mythical expression." These -daughters are two, nay, they are three, nay, they are four; and they -are, as it were, the representatives of all creation:[693] Sheol, the -invisible world, which draws into itself the countless generations of -the dead; the generative principle, which never wearies of producing -new generations of the living; the earth, which is for ever absorbing -the cadent waters of heaven; and the fire, which will consume all the -fuel that is given to it. - -Now follows a further comment upon unfilial conduct: the eye is regarded -as the instrument by which a son shows his feelings to his parents; he -has not perhaps gone the length of uttering a curse against them, still -less of raising his hand to ill-treat them, but his eye flashes derision -upon his father, and by its haughty obstinacy declares that it will not -obey his mother. The offending member shall be picked out by the -clamorous ravens, and eaten by the young of the soaring eagle. - -Next we have four more quatrains. First, there are the four wonders -which baffle Agur's understanding; wonders which are comprehensible -only to God, as the Vedic hymn says,-- - - "The path of ships across the sea, - The soaring eagle's flight he knows." - -The wonder seems to be in the reality and power of impalpable things. -How little of all that passes in the universe is open to observation, -or leaves a track behind. The eagle mounts through the air as if he -marched on a solid beaten road; the serpent, without limbs, glides -over the smooth rock where feet would slip, and leaves no trace -behind; the ship ploughs the deep, and over trackless waters follows -her track which is invisible; a man and a maid meet, swift glances -pass, hearts blend, and that is done which can never be undone; or on -the evil side, the bad woman follows her illicit and hidden courses, -while to all appearance she is a faithful wife and mother. - -Secondly, there are four human conditions which are intolerable to -society, viz., an essentially servile spirit put into the place of -authority; a fool who, instead of being corrected, is confirmed in his -folly by prosperity; a marriage where the wife is hated; and a slave -girl in the position which Hagar occupied with relation to Sarah her -mistress. - -Thirdly, there are four kinds of animals which illustrate that size is -not necessarily greatness, and that it is possible to be insignificant -and yet wise. The tiny ants are a model of intelligent mutual -cooperation and prudent thrift. The little jerboas seem helpless enough, -but they are sensible in the choice of their homes, for they dwell -securely in rocky fastnesses. The locusts seem as weak and inoffensive -as insects can be, yet they form a mighty army, ordered in battle array; -"they run like mighty men; they climb the wall like men of war; and they -march every one in his ways, and they break not their ranks."[694] The -lizard seems but a plebeian creature; you can seize it with your hands; -it is defenceless and devoid of natural capabilities; and yet with its -swift crawlings and tireless dartings it will find its way into kings' -palaces, where greater and stronger creatures cannot enter. - -Lastly, there are four things which impress one with their stateliness -of motion; the lion, the creature that is girt in the loins, whether a -war-horse or a greyhound, the he-goat, and--surely with a little touch -of satire--the king when his army is with him. - -Then the collection of Agur's sayings ends with a wise and picturesque -word of counsel to exercise a strong restraint over our rising passions. - -But now we may turn back to the passage with which the chapter opens. -Here is the cry of one who has sought to find out God. It is an old and -a mournful cry. Many have emitted it from the beginning; many utter it -now. But few have spoken with more pathetic humility, few have made us -feel with so much force the solemnity and the difficulty of the question -as this unknown Agur. We see a brow wrinkled with thought, eyes dimmed -with long and close observation; it is not the boor or the sot that -makes this humiliating confession; it is the earnest thinker, the eager -enquirer. He has meditated on the wonderful facts of the physical world; -he has watched the great trees sway under the touch of the invisible -wind, and the waves rise up in their might, lashing the shores, but -vainly essaying to pass their appointed boundaries; he has considered -the vast expanse of the earth, and enquired, on what foundations does it -rest, and where are its limits? He cannot question the "eternal power -and divinity" which can alone account for this ordered universe. He has -not, like many thinkers ancient and modern, "dropped a plummet down the -broad deep universe, and cried, No God." He knows that there is a God; -there must be an Intelligence able to conceive, coupled with a power -able to realize, this mighty mechanism. But who is it? What is His name -or His Son's name? Here are the footsteps of the Creator, but where is -the Creator Himself? Here are the signs of His working on every hand. -There is an invisible power that ascends and descends on the earth by -staircases unseen. Who is He? These careering winds, before which we are -powerless, obey some control; sometimes they are "upgathered like -sleeping flowers;" who is it that holds them then? These great waters -sway to and fro, or they pour in ceaseless currents from their -fountains, or they gather in the quiet hollows of the hills; but who is -it that appoints the ocean, and the river, and the lake? Who feeds them -all, and restrains them all? Whose is the garment which holds them as a -woman carries a pitcher lashed to her back in the fold of her dress? The -earth is no phantom, no mirage, it is solid and established; but who -gave to matter its reality, and in the ceaseless flux of the atoms fixed -the abiding forms, and ordered the appropriate relations? Ah! what is -His name? Has He a son? Is man, for instance, His son? Or does the idea -of the Eternal and Invisible God imply also an Eternal Son, a Being one -with Him, yet separable, the object of His love, the instrument of His -working, the beginning of His creation? Who is He? That He is holy seems -an inevitable conclusion from the fact that we know what holiness is, -and recognise its sovereignty. For how, in thinking of the mighty Being -who made all things, dare I give Him a lower attribute than that which I -can give to my fellow-men? How dare I withhold from Him that which I -know of the Highest and the Best? But though I know that He is holy, the -All Holy One I do not know. My weak and sinful nature has glimpses of -Him, but no steady visions. I lose Him in the confused welter of things. -I catch the gleam of His face in the hues of the rainbow and in the glow -of the eternal hills; but I lose it when I strive to follow among the -angry gatherings of the stormclouds, in the threatening crash of the -thunder, the roar of the avalanche, and the rent ruins of the -earthquake. - -And the man, considering all things, questioning, seeking, exclaims, -"I am weary and faint." The splendours of God haunt his imagination, -the sanctities of God fill his conscience with awe, the thoughts of -God lie as presuppositions behind all his thinking. But he has not -understanding; baffled and foiled and helpless, he says that he is too -brutish to be a man. Surely a _man_ would know God; surely he must be -but one of the soulless creatures, dust of the dust, for he has not -the knowledge of the Holy One. - -To this impetuous hail of questions an answer comes. For indeed in the -fact that the questions are put already the answer lies. In the humble -cry that he is too stupid to be a man is already the clearest proof -that he is raised incalculably above the brute. - -But who is it that offers the answer in vv. 5-9? It would seem as if -Agur himself has suggested the question--a question borrowed probably -from some noble heathen thinker; and now he proceeds to meet the wild -and despairing outcry with the results of his own reflection. He does -not attempt the answer on the lines of natural religion. His answer in -effect is this: You cannot know God, you cannot by searching find Him -unless He reveals Himself; His revelation must come as an articulate -and intelligible word. As the Psalm says--for it seems to be a -quotation from Psalm xviii. 30--"Every word of God is tried: He is a -shield unto them that trust in Him." Agur appeals to a written -revelation, a revelation which is complete and rounded, and to which -no further addition may be made (ver. 6). It was probably the time -when Ezra the scribe had gathered together the Law and the Psalms and -the Prophets, and had formed the first scriptural canon. Since then a -great deal has been added to the canon, these words of Agur among the -rest, but the assertion remains essentially true. Our knowledge of God -depends on His self-revelation, and the method of that revelation is -to speak, through the lips of God-possessed men, words which are tried -by experience and proved by the living faith of those who trust in -God. "I am that I am" has spoken to men, and to Him, the -Eternally-existent, have they ascribed the visible universe. "The God -of Israel" has spoken to men, and they have learnt therefore to trace -His hand in history and in the development of human affairs. The Holy -One has in prophets and poets spoken to men, and they have become -aware that all goodness comes from Him, and all evil is hateful to -Him. And lastly, His Son has spoken to men, and has declared Him in a -way that never could have been dreamed, has shown them the Father, has -revealed that new unutterable Name. - -The answer to the great cry of the human heart, the wearied, fainting -human heart, is given only in revelation, in the tried word of God, and -completely only in the Word of God that was made flesh. The proof of -that revelation is furnished to all those who trust in the God so -revealed, for He becomes a shield to them; they abide under the shadow -of His realized presence. It is not possible to add unto the words of -God; our speculations lead us farther, but they only lead us into error; -and by them we incur His reproof, and our fictions become disastrously -exposed. The answer to philosophy is in revelation, and they who do not -accept the revealed answer are left asking eternally the same weary and -hopeless question, "What is his name, and what is his son's name?" - -And now, with a quaint and practical homeliness which is very -suggestive, Agur notices two conditions, which he has evidently -observed to be necessary if we are to find the answer which revelation -gives to the enquiry of the human heart after God. First of all we -must be rid of vanity and lies. How true this is! We may hold the -Bible in our hands, but while our hearts are void of seriousness and -sincerity we can find nothing in it, certainly no word of God. A vain -person and an untruthful person can receive no genuine revelation; -they may believe, or think that they believe, the current religious -dogmas, and they may be able to give a verbal answer to the question -which we have been considering, but they cannot have the knowledge of -the Holy One. More than half the godlessness of men is due simply to -want of earnestness; they are triflers on the earth, they are painted -bubbles, which burst if any solid thing touches them; they are -drifting vapours and exhalations, which pass away and leave not a -wrack behind. But there are many men who are serious enough in their -search for knowledge, and yet are vitiated through and through by a -radical want of truthfulness. They are prepared for facts, but only -facts of a certain sort. They want to know God, but only on condition -that He shall not be supernatural. They want to study the truths of -the spiritual world, but only on condition that the spiritual shall be -material. O remove far from me vanities and lies! - -Then there is a second condition desirable for the due appreciation of -religious truth, a social and economical condition. Agur might have -known our modern world with its terrible extremes of wealth and -poverty. He perceived how hard it is for the rich to enter the kingdom -of heaven; and, on the other hand, how probable it is that hungry men -will be seduced into stealing and betrayed into blasphemy. That there -is much truth in this view we may easily satisfy ourselves by -considering the wealthy classes in England, whose question, urged -through all their pomp and ceremonial of heartless worship, is -practically, "Who is the Lord?" and by then looking at the eight -hundred thousand paupers of England, amongst whom religion is -practically unknown except as a device for securing food. - -And when we have duly weighed this saying of Agur's, we may come to -see that among all the pressing religious and spiritual problems of -our day, this also must be entertained and solved, How to secure a -more equable distribution of wealth, so that the extremes of wealth -and poverty should disappear, and all should be fed with the food that -is needful for them. - -FOOTNOTES: - -[693] _Cf._ the Sanscrit Hitopadesa, "Fire is never satisfied with fuel, -nor the ocean with rivers, nor death with all creatures, nor bright-eyed -women with men;" also the Arabic proverb, "Three things are of three -never full, women's womb of man, wood of fire, and earth of rain." - -[694] Joel ii. 7. - - - - - XXXI. - - _A GOOD WOMAN._ - - "O woman-hearts, that keep the days of old - In living memory, can _you_ stand back - When Christ calls? Shall the heavenly Master lack - The serving love, which is your life's fine gold? - - "Do you forget the hand which placed the crown - Of happy freedom on the woman's head, - And took her from the dying and the dead, - Lifting the wounded soul long trodden down? - - "Do you forget who bade the morning break, - And snapped the fetters of the iron years? - The Saviour calls for service: from your fears - Rise girt with faith, and work for His dear sake! - - "And He will touch the trembling lips with fire,-- - O let us hasten, lest we come too late! - And all shall work; if some must 'stand and wait,' - Be theirs that wrestling prayer that will not tire." - R. O. - - -The last chapter of the book of Proverbs consists of two distinct -compositions, and the only connection between them is to be found in -their date. The words of King Lemuel, "a saying which his mother taught -him,"[695] and the description of a good woman,[696] must both be -referred to a very late epoch of Hebrew literature. The former contains -several Aramaic words[697] and expressions which connect it with the -period of the exile; and the latter is an alphabetical acrostic, _i.e._, -the verses begin with the successive letters of the alphabet; and this -artificial mode of composition, which appears also in some of the -Psalms, is sufficient of itself to indicate the last period of the -literature, when the Rabbinical methods were coming into use. - -About the words of Lemuel, of whom it may be observed we know nothing at -all, enough has been said in previous lectures. We need here only notice -that the mother's influence in the education of her son, even though -that son is to be a king, comes very suitably as the introduction to the -beautiful description of the good woman with which the chapter closes. -It is said that the mother of George III. brought him up with the -constantly-repeated admonition, "George, be a king," and that to this -early training was due that exalted notion of the prerogative and that -obstinate assertion of his will which occasioned the calamities of his -reign. Kings have usually been more ready to imbibe such lessons than -moral teaching from their mothers; but whatever may be the actual -result, we all feel that a woman is never more nobly occupied than in -warning her son against the seductions of pleasure, and in giving to him -a high sense of duty. It is from a mother's lips we should all learn to -espouse the cause of the helpless and the miserable, and to bear an open -heart for the poor and needy.[698] - -But now before coming to examine in detail the poem of the virtuous -woman, let us briefly recall what the book hitherto has taught us on -the subject of womanhood. It began with solemn and oft-repeated -warnings against the "strange woman," and echoes of that mournful -theme have accompanied us throughout: the strange woman is a deep -ditch, a narrow pit; he that is abhorred of the Lord shall fall -therein.[699] And even where the woman's nature is not corrupted by -impurity we are several times reminded how she may destroy the peace -of man's life by certain faults of temper. If she is contentious and -fretful she can make the house utterly unbearable; it will be better -to live in a corner of the housetop or in a desert land, exposed to -the continual downpour of the autumn rains, than to be assailed by her -tongue.[700] The attempt to restrain her is like trying to grasp the -wind, or to seize an object which is smeared with oil.[701] We are -reminded too how incongruously sometimes great beauty of person is -combined with inward faults. "As a jewel of gold in a swine's snout, -so is a fair woman which is without discretion."[702] - -But we must distinctly understand that these severe strictures on -woman corrupted and woman imperfect are only so many witnesses to her -value and importance. The place she fills in life is so supreme that -if she fails in her duty human life as a whole is a failure. In her -hands lie the issues of life for mankind. "The wisdom of woman builds -her house, and the folly of woman plucks it down with her hands."[703] -What the homes of a nation are, the nation is; and it is woman's high -and beautiful function to make the homes, and within her power lies -the terrible capacity for marring them. She, much more than the king, -is the fountain of honour.[704] The honour she gives and the honour -she commands will decide the whole tone of society. Pure, true, and -strong, she makes men worship purity, truth, and strength. Corrupt, -false, and vain, she blights and blasts the ideal of man, lowers all -his aspirations, excites his evil passions to a frenzy of iniquity, -degrades his soul to a level below the brutes. - -The condition of woman is the touchstone of a civilised society. - -Again, there is a sense in which woman is an interpreter and revealer of -God to the human race. She has religious intuitions and spiritual -susceptibilities in which the other sex is usually deficient. Most -religious systems in the world's history have overlooked her, and have -suffered accordingly. The religion of Jesus Christ recognised her, -claimed for her her rightful place, and to this day does much of its -best work in the world through her gracious ministrations, through her -unquestioning faith, through her unquenchable love. It is as a -foreshadowing of this religious significance which Christ was to give to -womanhood that the Proverbs recognise the beautiful direct relation -between God and the possession of a good wife. "Whoso findeth a wife -findeth a good thing, and obtaineth favour of the Lord."[705] Wealth, as -it is ordinarily understood, is of the earth,--it can be derived from -ancestors by inheritance, or it can be earned by toil of hand and -brain,--but every wife worthy of the name is far above all wealth: she -cannot be earned or inherited; she comes, as the mother of mankind came, -direct from the hand of the Lord.[706] The marriage tie is a thought of -God's heart. He Himself has arranged the exquisite blending of life with -life and spirit with spirit; He has fitted man to woman and woman to -man, so that the perfect man is not the man alone, the perfect woman is -not the woman alone, but the man and woman one flesh, mystically united, -the completeness each of the other; not two, but a single whole. - -We may now examine in detail this connected description of the -virtuous woman, whose value is not to be measured by material wealth, -and who yet, from a merely material point of view, is a source of -wealth to those who are fortunate enough to call her theirs. - -She is a wife. The modern conception of a woman as an independent -person, standing alone, engaged in her own business or profession, and -complete in her isolated life, is not to be looked for in the book of -Proverbs. It is the creation of accidental circumstances. However -necessary it may be in a country where the women are largely in excess -of the men, it cannot be regarded as final or satisfactory. In the -beginning it was not so, neither will it be so in the end. If men and -women are to abide in strength and to develop the many sides of their -nature, they must be united. It is not good for man to be alone; nor -is it good for woman to be alone. There are some passages in the New -Testament which seem to invalidate this truth. The advocates of -celibacy appeal to the example of Christ and to the express words of -St. Paul. But the New Testament, as our Lord Himself expressly -declares, does not abrogate the eternal law which was from the -beginning. And if He Himself abstained from marriage, and if St. Paul -seems to approve of such an abstention, we must seek for the -explanation in certain exceptional and temporary circumstances; for it -is precisely to Christ Himself in the first instance, and to His great -Apostle in the second, that we owe our loftiest and grandest -conceptions of marriage. There was no room for a personal marriage in -the life of Him who was to be the Bridegroom of His Church; and St. -Paul distinctly implies that the pressing troubles and anxieties of -his own life, and the constant wearing labours which were required of -the Gentile Apostle, formed the reason why it was better for him, and -for such as he, to remain single. - -At any rate the virtuous woman of the Proverbs is a wife: and the -first thing to observe is the part she plays in relation to her -husband. She is his stay and confidence: "The heart of her husband -trusteth in her." She is his natural confidante and counsellor; her -advice is more valuable than that of much cleverer people, because it -is so absolutely disinterested; the hearts are in such vital contact -that the merely intellectual communications have a quality all their -own. One may often observe in an ideal marriage, though the husband -seems to be the stronger and the more self-reliant, the wife is really -the pillar of strength; if death removes her, he is forlorn and bereft -and helpless; the gradual work of the years has led him to depend on -her more and more, to draw from her his best inspirations, and to turn -instinctively to her for advice and direction. - -"She doeth him good, and not evil, all the days of her life."[707] It is -not only when she comes as a young bride into his house, bright with -youth, encircled with the glamour of early love,--then, it is true, the -thought of her nerves his endeavours and quickens his eager steps as he -turns homeward in the evening,--it is not only while her fresh charms -last, and her womanly beauty acts as a spell on him, while the desire to -retain her love disciplines and strengthens whatever is good in his -character; but right through to the end of her life, when she has grown -old, when the golden hair is grey, and the blooming cheeks are wrinkled, -and the upright form is bent,--when other people see nothing beautiful -about her except the beauty of old age and decay, he sees in her the -sweet bride of earlier years, to him the eyes appear unchanged and the -voice thrills him with happy memories; she ministers to him still and -does him good; not now with the swift alacrity of foot and the deft -movement of the hand, but with the dear, loyal heart, with the love -which the years have mellowed and the trust which the changing -circumstances of life have tested and confirmed. - -It is this strong, sweet core of life in the home which gives the man -dignity and honour in public. She is a crown to her husband.[708] His -influence in the life of his town or of his country is not always -directly traced to its true source. But it is that woman's noble sway -over him, it is the constant spur and chastening of her love, which -gives him the weighty voice and the grave authority in the counsels of -the nation. "Her husband is known in the gates, when he sitteth among -the elders of the land."[709] He can make but a poor return to her for -all her quiet unobtrusive and self-sacrificing help year after year -and on to the end, but he can at least repay her with growing -reverence and loyalty; he can tell her, as it were with the -impassioned lips of a lover, what he owes to her; when her children -rise up and call her blessed, he can praise her, saying, "Many -daughters have done virtuously, but thou excellest them all."[710] -Indeed it will be his growing conviction that of all the daughters of -woman there is none equal to his wife. Her charms have grown upon him, -her character has ripened before his eyes, her love has become at once -stronger and more precious every year. It is no flattery, no idle -compliment of courting-days, no soft word to win the coy heart of the -maiden, but it is his own deep and sincere feeling; it is said to her -who is his and has been his for years, and in whose assured possession -he finds his greatest peace: "I do not question that other women are -good and true, but I am sure that you are better than all." And so she -is. Every true wife is the best wife. - -The next point in the virtuous woman to which our attention is drawn is -her unflagging industry. Her husband "shall have no lack of gain."[711] -In addition to all those treasures of mutual love and spiritual -converse, all those invaluable services of counsel and guidance, of -criticism and encouragement, she is a positive source of wealth to him. -She is the house-manager. If he earns the bread in the first instance, -it is in her hands that it seems to be miraculously multiplied. If he -brings home the money which is enough for their wants, it is she who -turns the silver into gold and makes the modest means appear great -wealth. The fact is her hands are always busy. The spindle, the distaff, -the loom, are within her reach and are constantly plied. While she -unravels the knotted cares of her husband in the evening with her bright -and cheery talk, while she encourages him in all his plans and heartens -him for all his duties, her busy fingers are making clothes for the -children, repairing, adapting, improving, or else are skilfully -constructing ornaments and decorations for the household, turning the -poor room into a palace, making the walls beam with beauty and the -hearts of all within laugh for joy. - -There is something quite magical and impressive in woman's economy: "She -is like the merchant ships; she bringeth her food from afar."[712] No -one knows how it is done. The table is well spread, the food is daintily -served, on infinitesimal means. She finds out by the quick intuitions of -love how to get the things which the loved ones like, and by many a -little sacrifice unperceived she produces effects which startle them -all. She has a secret of doing and getting which no one knows but she. -Early passers-by have seen a light in the house long before the day -dawns; she has been up preparing the breakfast for the household, and -mapping out the work for all, so that no hours may be wasted and no one -in the family may be idle.[713] Her boundless economies produce -astonishing results. One morning she has to announce to the husband and -the children that she has managed to put together a little sum which -will purchase the freehold of their house and garden.[714] Her husband -exclaims, Why, how has it been done? Where has the money come from out -of our little income? She smiles significantly and will not tell; but -the tears moisten his eyes as he looks into her face and reads the story -of self-denials, and managings, and toils, which have issued in this -surprise. And the children look up with a sense of awe and wonder. They -feel that there is something of the supernatural about mother; and -perhaps they are right. - -She has all the delicacy and even weakness of a woman, but the life of -constant activity and cheerful toil preserves her health and increases -her strength. Idle women, who lounge their days away in constant -murmurings over their ailments, speak contemptuously about her,--"She -has the strength of a horse," they say, "and can bear anything." They -do not know, they do not wish to know, that she is the author of her -own strength. It is her own indomitable will, her own loving heart, -which girds her loins with strength and makes strong her arms.[715] -There are others who carp at her on different grounds; they do not -understand how one with her husband's income can keep so comfortable a -household or dress her children as she does. Those cushions of -tapestry, that clothing of fine linen and purple, are an offence to -her critics. "How she does it I am sure I don't know," says one, -implying that there is something quite uncanny and disreputable about -it. "She works like a slave," says another, with the tone of scorn -that one would employ for a slave. But that is the truth: "She -perceiveth that her merchandise is profitable: her lamp goeth not out -by night."[716] She is indeed indefatigable. She actually makes -garments which she can sell, girdles for the merchants,[717] in -addition to looking well to the ways of her household. Certainly she -does not eat the bread of idleness.[718] - -She can, however, very easily bear the contemptuous criticisms of -others. The practical results of her life are sufficiently satisfying -to make her a little independent. She has secured herself and her -household against the contingencies which harass other housewives. The -approach of winter has no alarms for her: all the children and -servants are warmly and sufficiently clad.[719] The uncertain future -has no terrors for her: she has made ample provision for it, and can -regard the unknown chances with a smile of confidence.[720] And -indeed, whatever detractors may say behind her back, it is not easy -for any one to say anything severe in her presence. For the same -loving, earnest, diligent ways which have made her household -comfortable and secure have clothed her with garments better than -scarlet and linen. "Strength and dignity are her clothing,"--robes so -gracious and beautiful that criticism is silenced in her presence, -while the hearts of all good and honest people are drawn out to her. - -But here is another characteristic of the virtuous woman. Economy and -generosity go hand in hand. Frugal livers and hard workers are always -the largest givers. This woman, whose toil late at night and early in -the morning has enriched and blessed her own, is ready to help those -who are less fortunate. "She spreadeth out her hand to the poor; yea, -she reacheth forth her hands to the needy."[721] Most women are -naturally pitiful and shrink from the sight of suffering; but while -idle and self-indulgent women try to avoid the painful sight, and turn -their flow of pity into the channels of vapid sentimentality, the good -woman trains her sense of pity by coming into contact with those who -deserve it, and only seeks to avoid the sight of suffering by trying -everywhere and always to relieve it. - -Among all the noble and Christlike offices of woman this is the one -which most strikingly connects her with the human life of our Lord. It -is her function to excite and to cherish the quality of compassion in -the human heart, and by her trained skill and intuitive tact to make -the ministrations of the community to the poor truly charitable -instead of dangerously demoralizing. Man is apt to relieve the poor by -the laws of political economy, without emotion and by measure: he -makes a Poor Law which produces the evil it pretends to relieve; he -degrades the lovely word Charity into a badge of shame and a wanton -insult to humanity. It is woman that "spreads out her palm and -reacheth forth her hand" to the poor, bringing her heart into the -work, giving, not doles of money, but the helpfulness of a sister's -love, the tenderness of a mother's solicitude, the awakening touch of -a daughter's care. And the hand which is thus held out to the poor is -precisely the hand which has been laid on the distaff and the spindle; -not the lazy hand or the useless hand, but the hand which is supple -with toil, dexterous with acquired skill. - -There are two reflections which must have occurred to us in following -this description of the good woman. Her portrait has risen before our -eyes, and we ask, Is she beautiful? We have watched her activities, -their mode and their result, and we wonder whether she is religious. -"Favour is deceitful and beauty is vain, but a woman that feareth the -Lord she shall be praised."[722] That this woman has a beauty of her own -seems clear, and that she fears the Lord is a fair inference to make. It -is idle to declaim against the charms of personal beauty; we may call it -deceitful and vain, but it will not cease to be attractive. Men will not -be reasoned or ridiculed out of that instinctive homage which they pay -to a lovely face; the witchery of bright eyes and arch looks, the -winsomeness of sweet contours and delicate hues, will last, we may -surmise, as long as the sun and moon endure; and why should we dishonour -God by supposing that He did not make the beauty which attracts and the -attraction which the beauty excites? But it is not impossible to open -men's eyes to the beauty of a less transient and more satisfying kind -which lies in the character and conduct of women. If mothers accustom -their sons to see those sterling attractions which permanently secure -the affection and the devotion of a husband, the young men will not be -content with superficial beauties and vanishing charms in the women whom -they choose. - -And is not the beauty of woman--such beauty as we have been -contemplating--the result of fearing the Lord? Is it possible, apart -from a living faith in a living God, to maintain that lovely -wifeliness, that self-sacrificing, diligent love, that overflow of -pity to the poor and needy, which constitute grace and loveliness of -character? Has any one succeeded in even depicting an imaginary woman -devoid of religion and yet complete and beautiful? We have already -noticed how suited the woman's nature is to receive religious -impressions and to communicate religious influences; we may now -notice, in concluding, that this very characteristic renders a woman -without God even more imperfect and unsatisfying than a man without -God. She is naturally inclined to cling to a person rather than to an -idea, to follow a person rather than a theory. The only Person to whom -she can cling with absolutely good and hallowing results is God; the -only Person whom she can follow and minister to without detriment to -her womanhood and with gain to her spirit is Christ. A godless woman -makes a sore shipwreck of life, whether she becomes sensual and -depraved, or ambitious and domineering, or bitter and cynical, or vain -and conventional. In her ruin there is always a power as of a fallen -angel, and she can drag others with her in her fall. - -If a man is wise then in choosing for himself a wife, the first thing he -will demand is that she shall be one that fears the Lord, one who shall -be able to lead him and help him in that which is his truest life, and -to maintain for him a saving intercourse with the world of spiritual -realities. He may be assured that in her love to God he has the best -guarantee of her love to him, and that if she does not fear and love God -the main sanction for their wedded happiness will be wanting. - -Finally, where the woman who has been described is actually found in -real life it is for us to recognise her and to reward her. Let society -take note of her: "Give her of the fruit of her hands, and let her works -praise her in the gates." The great Greek historian said that woman's -highest praise consisted in not being mentioned at all. That is not the -teaching of Revelation. Woman's best work is often done in silence and -without observation, but her highest praise is when the seeds sown in -silence have grown into flowers of loveliness and fruit that is sweet to -the taste, and the whole community is forced to yield her the honour -which is her due, exalting, with heartfelt admiration and with deep -gratitude to God, the Wife, the Mother, the Ministrant to the Poor. - -FOOTNOTES: - -[695] Prov. xxxi. 1-9. - -[696] Prov. xxxi. 10-31. - -[697] _E.g._, [Hebrew: bar] ver. 2 and [Hebrew: melachin] ver. 3: -_cf._ the strange expressions [Hebrew: kol-benei-'oni] and [Hebrew: -kol-beneichalof] in vv. 5, 8. - -[698] Prov. xxxi. 8, 9. - -[699] Prov. xxii. 14, xxiii. 27. - -[700] Prov. xix. 13, xxi. 9, xxv. 24, xxi. 19, xxvii. 15. - -[701] Prov. xxvii. 16. - -[702] Prov. xi. 22. - -[703] Prov. xiv. 1. - -[704] Prov. xi. 16. - -[705] Prov. xviii. 22. - -[706] Prov. xix. 14. In the LXX. this clause is beautifully rendered -[Greek: para de kyriou harmozetai gyne andri]. By the Lord's ordinance -woman and man are dovetailed together in a complete harmony. The thought -is well expanded in Ecclesiasticus (xxvi. 1-3): "Blessed is the man that -has a virtuous wife, for thereby his life is doubled. A woman made for a -man rejoices her husband, and he shall fulfil the years of his life in -peace. A virtuous wife is a good portion, in the portion of them that -fear the Lord shall she be given." - -[707] Prov. xxxi. 12. - -[708] Prov. xii. 4. - -[709] Prov. xxxi. 23. - -[710] Prov. xxxi. 29. - -[711] Prov. xxxi. 11. - -[712] Prov. xxxi. 14. - -[713] Prov. xxxi. 15. - -[714] Prov. xxxi. 16. - -[715] Prov. xxxi. 17. - -[716] Prov. xxxi. 18. - -[717] Prov. xxxi. 24. - -[718] Prov. xxxi. 27. - -[719] Prov. xxxi. 21. - -[720] Prov. xxxi. 25. - -[721] Prov. xxxi. 20. - -[722] Prov. xxxi. 30. - - - - - INDEX OF TEXTS IN PROVERBS QUOTED - OR EXPOUNDED. - - - VERSES PAGES - - CHAPTER I. - - i.-ix. 7 - 7 9, 15, etc. - 11-14 26, 27 - 13 32 - 17 34 - 19 30, 33 - 24-31 35, 36 - 25 34 - 31 34, 37 - 32 25, 34 - - - CHAPTER II. - - 10 25 - 12 24 - 16 24 - 19 34 - 21 37 - 22 33, 37 - - - CHAPTER III. - - 1-10 37 - 6 46 - 8 39 - 12 50 - 13-15 48 - 16 50 - 18 49 - 27 43 - 28 43 - 29 41 - 31 50 - 33 41 - 35 51 - - - CHAPTER IV. - - 1-7 52 - 8, 9 55 - 12 64 - 14 56 - 16, 17 26, 63 - 18 63 - 19 62 - 20-23 57 - 24 59 - 25-27 61 - - - CHAPTER V. - - 3-20 27 - 8 66 - 9 72 - 10 72 - 11 72 - 12-14 28, 72 - 15-19 69 - 21 62, 72 - 22 29 - 23 73 - - - CHAPTER VI. - - 1-5 80 - 6-8 83 - 12-15 84 - 16-19 88 - 20-23 91 - 24-35 27 - 25 68 - 26 72, 75 - 27, 28 71 - 32 29 - 33 72 - 34 72 - 35 72 - - - CHAPTER VII. - - 1-5 93 - 4 94 - 5-27 27, 95, etc. - 8 95 - 9 94 - 14 124 - 15 68 - 16, 17 68 - 22 99 - - - CHAPTER VIII. - - 1-6 107 - 7-9 108 - 10-16 109 - 15-16 4 - 17 110 - 18 109 - 20 108 - 22 110 - 22-31 112, etc. - 26 110 - 29 111 - 30-36 120 - - - CHAPTER IX. - - 1-3 123-4 - 4 122 - 5 124 - 6 125 - 7 125 - 8 348 - 9 127 - 10 9, 127 - 12 37, 131 - 17 68 - - - CHAPTER X. - - 1 306 - 2 135, 141 - 4 139 - 12 209 - 13 342 - 14 164 - 15 138, 290 - 17 181 - 18 339 - 19 171 - 22 142 - 23 111, 156, 338 - 28 150 - 29 155 - 30 150 - - - CHAPTER XI. - - 1 215 - 2 183 - 3 151 - 4 142 - 5 150 - 6 149, 150 - 7 151 - 8 152 - 9 169, 176 - 10 154 - 11 154 - 12 177 - 13 169 - 14 256 - 15 80, 332 - 16 399 - 17 297 - 18 150 - 19 151 - 20 155 - 21 151 - 22 398 - 24 146, 298 - 25 146 - 26 294 - 27 152 - 28 140 - 30 152 - 31 154 - - - CHAPTER XII. - - 1 163, 181 - 2 155 - 4 4, 402 - 5 177, 198 - 6 163, 169, 176 - 7 150, 151 - 8 42 - 9 139 - 11 152, 267, 275 - 13 152, 163, 164 - 14 163 - 15 183, 256 - 16 163, 166 - 17 91, 163, 167 - 18 163, 164, 167, 172 - 19 89, 163, 168 - 21 152 - 22 163, 168 - 23 163, 339 - 24 272 - 25 163, 173 - 26 153, 154 - 27 265, 273 - - - CHAPTER XIII. - - 1 125, 179, 181 - 2 164 - 3 150, 171 - 4 271 - 5 108 - 6 152 - 8 138 - 9 151 - 10 179, 183, 184 - 11 141 - 12 193, 194 - 13 179, 181, 184, 259 - 16 171 - 17 182 - 18 140, 179 - 19 192 - 22 141, 153 - 24 309 - 25 152 - - - CHAPTER XIV. - - 1 398 - 3 165, 176, 186 - 4 269 - 5 91, 176 - 6 126 - 7 171, 339 - 9 156 - 10 191, _et seq._ - 11 150 - 12 65, 151 - 13 191, 195 - 14 152 - 15 177 - 16 186 - 17 205 - 19 153 - 20 138, 139 - 21 294 - 22 152 - 23 171 - 24 141, 340 - 25 91, 176 - 26 152 - 27 15 - 28 332 - 29 205 - 30 210 - 31 143, 291 - 32 153 - 33 171, 339 - 34 4, 154 - 35 328 - - - CHAPTER XV. - - 1 172, 203 - 2 171 - 3 197 - 4 172, 203, 210 - 6 141, 142, 216 - 7 175 - 8 156, 181 - 9 155 - 11 198 - 12 126 - 13 195 - 15 195, 357 - 16, 17 143 - 18 203 - 19 264 - 20 181, 306 - 22 256, 332 - 23 165, 173 - 25 187, 291 - 26 155, 172 - 27 145 - 28 151, 169, 176 - 29 156 - 30 196 - 31 184 - 32 181 - 33, etc. 4, 184, 215 - - - CHAPTER XVI. - - 1 178 - 1-7 4, 216 - 2 198 - 4 201 - 5 151, 187 - 6 226, 362 - 7 324 - 8 142 - 9 216 - 11 215 - 12 327 - 13 153, 327 - 14 328 - 15 328 - 16 142 - 17 152 - 18 180 - 19 180 - 20 4, 179, 183, 188, 216 - 21 175 - 22 340 - 23 175 - 24 173 - 25 151 - 26 265 - 27 154 - 28 169 - 29 27 - 30 85 - 32 209 - 33 4, 217 - - - CHAPTER XVII. - - 1 143 - 2 184 - 3 198 - 4 177 - 5 143, 291, 314, 316 - 6 53, 143 - 7 332 - 8 138 - 9 169 - 10 182 - 11 259 - 12 204, 343 - 14 205, 208 - 15 155 - 16 339 - 17 227 - 18 80 - 19 185 - 20 165 - 21 306, 339 - 22 194, 195 - 24 61 - 25 306 - 26 153, 155 - 27 177, 205 - 28 177 - - - CHAPTER XVIII. - - 1 205, 239, etc. - 2 171 - 3 154 - 4 165 - 5 155 - 6 165 - 7 165 - 8 169 - 9 167, 266 - 11 138 - 12 180, 189 - 13 170 - 14 194 - 15 127 - 16 138 - 18 217 - 19 234 - 20 164 - 21 164 - 22 4, 399 - 23 139 - 24 229, 233 - - - CHAPTER XIX. - - 1 142, 165 - 2 256 - 4 138, 139 - 5 91, 167 - 6 138 - 7 3, 139, 166 - 8 258 - 9 91 - 10 342 - 11 205 - 12 328 - 13 292, 306, 398 - 14 4 - 15 265 - 16 152, 258 - 17 146, 291 - 18 309 - 19 206 - 20 256, 261 - 21 216, 257 - 22 165, 198 - 23 258, 362 - 24 263 - 25 126 - 26 306 - 27 258 - 28 167 - 29 258, 342 - - - CHAPTER XX. - - 1 279 - 2 329 - 3 205 - 4 262 - 5 256 - 7 153 - 8 327 - 9 198 - 10 215 - 11 153 - 12 197 - 13 204 - 14 86 - 15 142, 176 - 16 80 - 17 168 - 18 256, 332 - 19 169 - 21 145 - 22 210 - 23 215 - 24 198 - 26 327 - 27 198 - 28 328 - 30 310 - - - CHAPTER XXI. - - 1 4, 328 - 2 151, 198 - 3 156 - 4 188 - 5 272 - 6 141 - 7 150 - 8 151 - 9 398 - 10 151, 179 - 12 155 - 13 299 - 14 138 - 15 151, 152 - 17 276 - 18 152 - 19 398 - 20 140, 272, 339 - 21 152 - 23 165 - 24 180 - 25 266 - 26 145 - 27 156 - 28 165, 167 - 29 187 - 30 259 - 31 259 - - - CHAPTER XXII. - - 1 143 - 2 143, 288, 292 - 3 352 - 4 140, 188 - 6 303 - 7 139 - 8 151 - 9 146, 288, 300 - 10 126 - 11 153, 165, 327 - 12 155 - 13 263 - 14 283, 398 - 15 304, 340 - 16 141, 288, 297 - 17, etc. 4 - 18 165 - 22 4, 288 - 23 288 - 24 204 - 26, 27 80 - 29 272 - - - CHAPTER XXIII. - - 1-3 333 - 4 145 - 5 140 - 9 125, 170, 348 - 10 291 - 11 291 - 13-14 303-310 - 15 306 - 16 166, 306 - 17 151, 308 - 17-21 313 - 18 151 - 21 140 - 24 306 - 26-28 123 - 27 398 - 29-35 4, 76, 281 - - - CHAPTER XXIV. - - 1 151 - 5 256 - 6 256 - 7 177 - 9 126, 341 - 11, 12 5, 155, 197, 299 - 15 26, 151 - 16 151 - 17 314 - 18 314 - 19 151 - 20 151 - 21 5, 329 - 22 329 - 23 330 - 23-34 3, 5 - 24 154 - 25 154 - 26 176 - 27 352 - 28 314 - 29 314 - 30-34 82, 270 - 34 263 - - - CHAPTER XXV. - - xxv.-xxix. 5 - 2 169 - 6, 7 5 - 8 208 - 9 208 - 11 174 - 12 164, 175 - 14 180 - 17 244 - 18 167 - 20 174 - 21, 22 6, 314 - 23 169 - 24 398 - 26 153 - 28 206 - - - CHAPTER XXVI. - - 1 340 - 2 168 - 3-12 341-349 - 10 346 - 12 180 - 13 263 - 14 263 - 15 263 - 16 263 - 18 170 - 19 170 - 20 169 - 21 166, 204 - 22 169 - 23-28 168 - 24 151 - 26 151 - - - CHAPTER XXVII. - - 1 350 - 2 180 - 3 341 - 4 356 - 5 182 - 6 232 - 8 5, 243 - 9 232 - 10 233, 244 - 11 306 - 12 352 - 13 80 - 14 229, 237 - 15 398 - 16 398 - 17 231 - 18 350, 360 - 19 230 - 20 350, 354 - 21 182 - 22 340 - 23-27 5, 140, 270 - - - CHAPTER XXVIII. - - xxviiii. generally 5 - 1 155 - 2 332 - 3 296 - 4 154, 385 - 6 142 - 8 141, 297 - 9 156, 385 - 11 143 - 12 154, 332 - 13 362 - 14 362 - 15 332 - 16 332 - 18 152 - 19 267, 270 - 20 145 - 22 145 - 23 168, 175, 182 - 26 38, 183, 348 - 27 146, 298 - 28 154 - - - CHAPTER XXIX. - - 1 88 - 2 5, 154, 332 - 3 306 - 4 332 - 5 168 - 6 152 - 7 300 - 8 204 - 9 341 - 11 166, 205, 345 - 12 333 - 14 328 - 15 310 - 16 151 - 17 310 - 18 375 - 20 170 - 22 204 - 23 180 - 25 335 - 26 335 - 27 148 - - - CHAPTER XXX. - - xxx. generally 6, 386 - 1-4 390, 392 - 5-9 393 - 8 146 - 9 146 - 13 89 - 22 332, 339 - 25, 27 83 - 31 329 - 32, 33 167 - - - CHAPTER XXXI. - - xxxi. generally 6, 397 - 1 397 - 2-8 334 - 3 397 - 4 278 - 5 278 - 6 278 - 7 278 - 8 176 - 9 176 - 10-31 400, 410 - 27 273 - 30 302 - - - - - GENERAL INDEX. - - - Agassiz, 144. - - Agriculture, 140, 269. - - Agur, 386. - - Anger, 205. - - Ant, the, 83. - - Atheism, unknown to Israel, 11, 18. - - Atonement, meaning of, 362, 371. - - - Bacon, 16, 230. - - Bible, its character, 382. - - Buddha, his teaching quoted, 71. - - Burns, quoted, 293. - - - Carlyle, 305. - - _Catholic_, the Catholic Church, 246. - - _Chastening_, 51. - - _Christ_, 93, 103, 107, 117, 120, 133, 148, 212, 227, 247, 258, 273, - 318, 326, 330, 335, 348, 360, 383. - - ---- His use of the Proverbs, 124, 126, 127, 128, 130, 159, 314. - - Church, the, 247. - - Coleridge, 16. - - Commercial life, 41, 86, 218, 226. - - Competition, 31. - - Confession, 364. - - Conscience, 225, 252, 343. - - Contentment, 356. - - Conversion, 104, 212, 287, 320. - - "Corners," 295. - - Covetousness, 30. - - Creation, the poem of, 112. - - Criticism, 181. - - - Dandy, the, 95. - - Darwin, 16. - - Death, not terrible, 41. - - Diligence, 139, 262 _et seq._ - - Distribution, economic, 136. - - Donatello, 183. - - Drink, 275 _et seq._ - - Drunkard, the, 76, 277. - - - Ecclesiastes, quoted, 10. - - Ecclesiasticus, 9, 12, 22, 81, 139, 144, 169, 184, 218, 250, 306, 400. - - Education, 52 _et seq._, 303 _et seq._ - - Equality, 294. - - Evolution, 113. - - - Faith, the life of, 356. - - Fanaticism, 287. - - Fitness, in speech, 170, 174. - - Flattery, 168. - - Folly, 67, 92, 122, 131, 205. - - Fool, the, 337 _et seq._ - - Forgiveness, 314 _et seq._ - - ---- God's, 370. - - Francis, St., 190. - - Friendship, 227 _et seq._ - - - Gambling, 32. - - God, His existence, 391. - - ---- men need Him, 43. - - ---- relation with human life, 47, 155, 197, 199, 217, 236, 252, 291, - 353. - - Gregg, quoted, 73. - - - Health, result of wisdom, 39. - - Heathenism, 158, 377. - - Heaven, 59, 162, 274. - - Hell, 59, 73. - - Henry II., 106. - - Home, 53. - - Honesty, 224. - - _Hudibras_, quoted, 266. - - Humility, 44, 127, 184, 189. - - - Idleness, ruinous, 266. - - Immortality, 378. - - Impurity, 25, 27, 29. - - Indra, drunk, 279. - - Inspiration of the book of Proverbs, 157. - - Inwardness, 60. - - - Jahveh, 15, 21. - - Jakeh, 6. - - Joy, 193. - - Justification, 161. - - - King, the, 326 _et seq._ - - ---- Divine right of, 331. - - - Land, the land question, 270. - - Lanfranc, anecdote of, 205. - - Law, 113. - - Lemuel, 6, 396. - - Liberality, 43, 145. - - Lies, 89, 130, 167, 330. - - Livingstone, 59. - - Lot, the, use of, 217. - - Love, 209, 235, 311. - - - Man, 114. - - Marriage, 69, 401. - - Massa, Gen. xxv. 14, 6. - - Meekness, 172, 210. - - Milton, quoted, 59, 69, 111, 133, 316, 367. - - Misanthrope, the, 240. - - Misapplication of Scripture, 346. - - Morality, relation to science, 116. - - Mother's influence, 397. - - ---- neglect, 53. - - Murder, 90. - - - Nabal, 339. - - National righteousness, 154. - - Neighbourliness, 244. - - - Obedience, 385. - - - Parents, duties of, 306. - - Paton, John, 54, 217. - - Paul, St., 359. - - Pauperism, 290. - - Plain speaking, 65, 102. - - Pleasure, 276. - - Poor, the, 43, 141, 143, 176, 288 _et seq._ - - Positivism, 378. - - Pride, 89, 179 _et seq._, 210. - - Proverbs, book of, its limitations, 22, 211, 316, 347. - - Punishment, 87, 309 _et seq._ - - - Quarrelling, 166. - - - Rashness, 170. - - Realism, 66, 92. - - Reason, 341. - - Remorse, 77. - - Repetition of Proverbs, 2 (_note_). - - Reproof, 175. - - Revelation, necessary, 20, 375 _et seq._, 393. - - Revenge, 316. - - Robespierre, 377. - - Rubies, valley of, 49. - - - Science, depends on theology, 113. - - ---- its limitations, 379, 380. - - Scorner, the, 125, 129. - - Servants, treatment of, 387. - - Shakespeare, quoted, 73, 86, 234, 241. - - Sin, its nature, 363, 367. - - ---- its results, 71, 74, 101. - - ---- its seductions, 68. - - Sister, 94. - - Sluggard, the, 82, 263. - - Socialism, 137, 147, 395. - - Solomon, not the author of the whole book, 2, 106. - - Speech, its power, 164. - - Suretiship, 80. - - Sweating, 31, 296. - - Sympathy, 196. - - - Theism, necessary to knowledge, 19. - - Temper, 203, 207. - - Temperance, 280, 286. - - Tennyson, quoted, 67. - - Truth, injured by drink, 283. - - - Wealth, 135 _et seq._ - - ---- true, 356. - - Wife, the, 399 _et seq._ - - Will, freedom of, 251 _et seq._ - - Wisdom, meaning of, 10. - - ---- person of, 92, 108, 123. - - ---- rewards of, 37, 109. - - ---- the book of, 9, 10. - - ---- the book of, quoted, 118. - - Woman, 96, 132, 396. - - Work, its blessings, 268. - - Worthless man, the, 84. - - - Youth, dangers of, 34. - - - Zacchaeus, 367. - - Zola, 67. - - - _Printed by Hazell, Watson, & Viney, Ld., London and Aylesbury._ - - - - - 27, PATERNOSTER ROW, - LONDON. - - HODDER & STOUGHTON'S - - _NEW WORKS._ - - - =Mackay of Uganda.= A. 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Cloth, 3s. 6d. - - "The book is valuable as an illustration of the way in which the - work of Rome is being done in our land under Church of England - auspices. We wish the book an extensive circulation. Young - Christians specially should be made cognisant of its - story."--_Christian._ - - =Life Inside the Church of Rome.= By M. F. CLARE CUSACK (the "Nun - of Kenmare"). Second Thousand. In crown 8vo, 7s. 6d. - - "Miss Cusack has a great deal to reveal, and she speaks with no - hesitating sound. The book before us is something more than a - revelation to the Protestant world; it is also a controversial - treatise, in popular form, in which the doctrinal errors of the - Papacy are considered from the highest standpoint--the written - Word of God. It is a book which should find a place on every - Protestant family's bookshelves."--_English Churchman._ - - - _IMPORTANT WORK BY THE DEAN OF NORWICH._ - - =The Christian Ministry=: Its Origin, Constitution, Nature, and - Work. A Contribution to Pastoral Theology. By the Very Rev. - WILLIAM LEFROY, D.D., Dean of Norwich. In one Volume, 8vo, - cloth, 14s. - - "This is, in every sense of the word, a timely book.... From the - importance of the themes which it embraces, Dean Lefroy's book is - one that should be of great value."--_Record._ - - "In presenting his own views, which he does with remarkable power - and in the most lucid way, the author has occasion to controvert - the opinions of several recent writers, a duty which he performs - with great ability, fairness, and unvarying courtesy. These - lectures are by no means dry or dull reading; they are lightened - up by many passages of chastened eloquence; they show ripe - scholarship, and a thorough mastery of materials by which a - judgment is to be formed."--_Scotsman._ - - - _THE LATE DR. HATCH._ - - =Memorials of Edwin Hatch, D.D.= Edited by HIS BROTHER. In crown - 8vo, cloth, 7s. 6d. - - "There is noticeable throughout them a sincerity, a strong - affection, and sureness of faith; a tender-heartedness and - sympathy for the lot of the poor and suffering which is real and - often touching. His best sermons are his simplest, and his power - shows itself most surely when he is dealing with matters of - character and the conduct of life."--_Spectator._ - - =The Growth of Church Institutions.= By Rev. EDWIN HATCH, D.D. - Second Edition. In crown 8vo, 5s. - - "Standing quite by itself as a solid result of individual search, - a book stiff with significant facts and bursting with - inferences."--_Expositor._ - - =Towards Fields of Light. Sacred Poems.= By the Same Author. - Cloth, gilt edges, crown 8vo, 2s. 6d. - - "They are exquisitely beautiful."--_Church Review._ - - "These delicate and thoughtful poems breathe the very spirit of - their author, broad, simple, and sincere."--_Pall Mall Gazette._ - - =Personal and Family Glimpses of Remarkable People.= By the - Venerable Archdeacon E. W. WHATELY, M.A., late Chancellor of - St. Patrick's and Rector of Werberg, Dublin. In crown 8vo, - cloth, 6s. 6d. - - "Charming, and very readable."--_English Churchman._ - - "A bright and pleasant book of cultivated and well-informed - gossip."--_Leeds Mercury._ - - =Professor W. G. Elmslie, D.D. Memoir and Sermons.= With Portrait. - Third Edition. Crown 8vo, cloth, 6s. - - Memoir by W. ROBERTSON NICOLL, M.A., LL.D. With Reminiscences by - Professor MARCUS DODS, D.D., Professor HENRY DRUMMOND, Rev. - JOHN SMITH, M.A., and Rev. JAMES STALKER, D.D. - - "In more ways than one this volume is full of interest. Dr. - Robertson Nicoll has outlined the personal career of the Professor - of Hebrew for his pupils, and of the Presbyterian minister for his - disciples, whether directly or indirectly under his charge; but, - in supplying them with an admirable selection of memorable words, - has given a wider public the opportunity of making acquaintance - with the thoughtful life of an original religious mind. The value - of the portrait--for it should be valuable to those working for - and with others in the spiritual struggles of the age--lies in the - inspiration it should give to young thinkers in the Christian - Church. In these selections we have little that is not truly - catholic in spirit. We do not mean that Professor Elmslie's papers - are in any way of classic rank, but we do mean that they tell us - of those serene depths over which roll the waves of this - troublesome world, powerless to affect their calm. It is - impossible by extracts to give an idea of the impression of - strength made upon one by what are, after all, only popular - sermons and surface-papers; but we think some will thank us for - calling attention to what we point to as typical of a young - teaching spirit of our own time in its sensitive perceptiveness - and practical administrative activity."--_Spectator._ - - =James Macdonell (of "The Times").= A Story of Self-Help. By W. - ROBERTSON NICOLL, M.A., LL.D. With Etched Portrait by H. - MANESSE. 8vo, 12s. - - "An admirable portrait."--_Academy._ - - "Mr. W. Robertson Nicoll has enriched not only the literature of - our day, but the lives of many of us by his sincere, sympathetic, - loyal, and artistic rendering of what he fairly calls 'the only - life of a journalist pure and simple ever written.' ... This - masterly monograph."--_Daily Telegraph._ - - =Imago Christi=: The Example of Jesus Christ. By the Rev. JAMES - STALKER, D.D., M.A., Glasgow, Author of "The Life of Jesus - Christ," "The Life of St. Paul," etc. Fifteenth Thousand. In - crown 8vo, cloth, 5s. - - "A delightful book upon a glorious subject, by one who is better - qualified to write it than any other living man.... An immortal - book."--_Sword and Trowel._ - - SECOND EDITION, WITH NEW INDEX. - - =The Miracles of Our Lord.= Expository and Homiletic. By the Rev. - JOHN LAIDLAW, D.D., Professor of Theology, New College, - Edinburgh, Author of "The Bible Doctrine of Man," etc. In - crown 8vo, cloth, 7s. 6d. - - "One of the most suggestive books we have seen lately on the study - of the Gospels."--_Methodist Recorder._ - - "Marked by the competent scholarship, the sound and cautious - exegesis, the homiletic tact, and the mastery of lucid and, at - times, beautiful style which characterise his - preaching."--_Theological Review._ - - =Joints in Our Social Armour.= By JAMES RUNCIMAN, Author of "A - Dream of the North Sea," etc. In crown 8vo, cloth, 5s. - - "Few sermons, one would fancy, could do more good than this book, - honestly considered. It speaks plain sense on faults and follies - that are usually gently satirised, and makes fine invigorating - reading. The book warmly deserves success."--_Scotsman._ - - "Mr. Runciman expresses himself with a vigour which leaves nothing - to be desired. He leaves no doubt of what he thinks,--and he - thinks, anyhow, on the right side.... Altogether a very vigorous - deliverance."--_Spectator._ - - =The Makers of Modern English.= By W. J. DAWSON. In crown 8vo, - cloth, 5s. - - - BY THE SAME AUTHOR. - - =The Threshold of Manhood.= A Young Man's Words to Young Men. - Second Edition. In crown 8vo, cloth, 3s. 6d. - - =John G. Paton, Missionary to the New Hebrides=: An Autobiography. - Edited by his Brother, the Rev. JAMES PATON, B.A. With - Portrait. Fifteenth Thousand. Crown 8vo, cloth, 6s. First - Part. - - Dr. T. L. CUYLER says:--"I have just laid down the most robust and - the most fascinating piece of autobiography that I have met with - in many a day. It is the story of the wonderful work wrought by - John G. Paton, the famous missionary to the New Hebrides; he is - made of the same stuff with Livingstone. A book which is as - thrilling as any romance." - - The REV. DR. PIERSON, author of "The Crisis of Missions," - says:--"I consider it _unsurpassed_ in missionary biography. In - the whole course of my extensive reading on these topics, a more - stimulating, inspiring, and every way first-class book has not - fallen into my hands. Everybody ought to read it." - - =John G. Paton, Missionary to the New Hebrides=: An Autobiography. - With Frontispiece. Twelfth Thousand. Crown 8vo, cloth, 6s. - Second Part. - - "That the present volume will be received with as much favour as - its predecessor may be looked upon as a foregone conclusion. - Together they form one of the most fascinating records of - missionary work."--_Glasgow Herald._ - - "No modern missionary story is more thrilling, romantic, or in - parts pathetic, than this; none furnishes more convincing proof of - the power of the Gospel or the efficacy of prayer. The whole story - is told without one word of self-exaltation, and in a style - charming in its simplicity and tenderness."--_Methodist Times._ - - - - - THE THEOLOGICAL EDUCATOR. - - Edited by the Rev. W. ROBERTSON NICOLL, M.A., LL.D. Fcap. - 8vo, 2s. 6d. each Vol. - - - =The Language of the New Testament.= By the Rev. WILLIAM HENRY - SIMCOX, M.A. - - "The most living grammar of the New Testament we - have."--_Expositor._ - - =Outlines of Christian Doctrine.= By the Rev. H. C. G. MOULE, - M.A., Principal of Ridley Hall, Cambridge. Third Edition. - - =An Introduction to the New Testament.= By Rev. MARCUS DODS, D.D. - Third Edition. - - =An Introduction to the Textual Criticism of the New Testament.= - By the Rev. Professor B. B. WARFIELD, D.D. Third Thousand. - - =A Manual of Church History.= By the Rev. A. C. JENNINGS, M.A. In - Two Volumes. - - Vol. I.--From the First to the Tenth Century. - - Vol. II.--From the Eleventh to the Nineteenth Century. - - =A Manual of Christian Evidences.= By the Rev. Prebendary C. A. - ROWE, M.A. Sixth Thousand. - - =A Manual of the Book of Common Prayer.= Showing its History and - Contents. For the use of those studying for Holy Orders and - others. By the Rev. CHARLES HOLE, B.A., King's College, - London. - - =A Hebrew Grammar.= By the Rev. W. H. LOWE, M.A., Joint Author of - "A Commentary on the Psalms," etc., etc. Second Thousand. - - =An Exposition of the Apostles' Creed.= By the Rev. J. E. YONGE, - M.A., late Fellow of King's College, Cambridge. - - - - - "A very complete guide to the sermon literature of the present day." - --_Scotsman._ - - THE SERMON BIBLE. - - Strongly Bound in Half-Buckram. 7s. 6d. each Volume. - - _Each containing some Hundreds of Sermon Outlines, and several - Thousand References._ - - -=Vol. I.--Genesis to 2 Samuel.= - - "We do not hesitate to pronounce this the most practically useful - work of its kind at present extant. It is not a commentary, but a - _Thesaurus_ of sermons on texts arranged consecutively, chapter - after chapter and book after book.... We are bound to say that the - object announced by the compilers is on the way to be realised, - and here will be given the essence of the best homiletic - literature of this generation."--_Literary Churchman._ - -=Vol. II.--1 Kings to Psalm LXXVI.= - - "Preachers anxious to discover the best books out of which they may - collect golden thoughts on any particular text, for use in their - sermons, will doubtless be glad of the volume before us, which aims - at being a guide-book, pointing out where sermons and articles on - those texts may be found. In addition to this, extracts from sermons - are given in the book itself."--_English Churchman._ - - "The series, when completed, will form an excellent guide to the - best English sermons of recent times, while it presents, as well, a - selection of outlines upon the most important passages of Scripture - by the best preachers of our time."--_Methodist Recorder._ - -=Vol. III.--Psalm LXXVII. to Song of Solomon.= - - "The preachers whose names appear in connection with this book are - some of the most remarkable of the past and present generations. The - Book of Ecclesiastes furnishes some beautiful texts, which are here - handled admirably; and even the Song of Songs gives preachers of a - more mystical turn exercise for their peculiar gifts. The volume is - likely to be very serviceable to preachers."--_Church Bells._ - -=Vol. IV.--Isaiah to Malachi.= - - "There is, as in previous volumes, great diversity of thought, the - homiletic matter being the product of minds widely differing in - theological views. It is a model of neatness in its get-up, and - cannot fail to be a valued, because valuable, addition to any - clerical library."--_Rock._ - -=Vol. V.--Matthew I. to XXI.= - - "The plan has been carried out with such admirable impartiality - and such excellent taste that the student who wishes to ascertain - how a given text is handled by the ablest English-speaking pulpit - expositors of the day can hardly fail to find here what he seeks - presented in the briefest form possible, an elaborate sermon being - usually condensed into two or three short - paragraphs."--_Manchester Examiner._ - - - LONDON: HODDER AND STOUGHTON, 27, PATERNOSTER ROW. - - - - -Transcriber's Notes - - -Obvious punctuation and spelling errors have been fixed throughout. - -Non-Latin characters have been replaced with the nearest Latin -equivalent for example [oe] (the oe ligature), was replaced with oe. - -Inconsistent hyphenation has been left as in the original text. - -Footnote 129: There is no anchor for this footnote, left as in the -original text. - -Footnotes 163, 371, 432, 452 and 609: There are 2 anchors for the same -footnote, left as in the original text. - - - - - - -End of the Project Gutenberg EBook of The Expositor's Bible: The Book of -Proverbs, by R. 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