formed, and the result will be favour in the sight of God, and a "good opinion" in the minds of men. The two relations form a correlation. 'l'here is no true standing with God which does not reflect itsel_f in the good opinion of good men; no worthy opinion of a ma.n which does not furnish an inde,a; to God's view of him. Both were united in the case of the youthful Jesus. 3. Trust in God ensures practical dfrection. (Vers. 5, 6.) ~1) T~is trust must ?e whole-hearted. An exception to it destroys it, as one faulty hnk will c,rnse the cham to break, one rotten plank the ship to leak, etc. (2) 'l'he fallacy of confidence is when we separate the particular in our intellicrence from the universal. This is intellectual egoism. There is a dualism in consciousne:s-the private self-seeking intelligence, and the Divine mind in us. (3) Trust is abandonment to the Divine mind, to the universal intelligence which carries us out of self. (4) Such trust implies the " taking cognizance" of God in all we do. Of bad, unjust men, like Eli's sons, it is said that they take no cognizance of Jehovah (1 Sam. ii. 12). To a.sk of every action not-Is this what the generality of men would do in my position? but- Is it what God would have me to do? Not-Is it" natural"? but-Is it Divine? Such a habit ensures practical direction. All our egarements and stumblings arise from following the isolated intelligence, which is a true guide only for immediate sensuous relations, cannot light us for life's complex whole. Hence the way in which selfish and cunning people constantly outwit themselves, while the man who is set down by them e.s a. fool for neglecting his own interests comes out safely in the long run. 4. Simple piety secures health. (Vers. 7, 8.) (1) Conceit is opposed to piety. 'l'his we have already seen. For what is conceit but the lifting of the merely individual into a false generality? In its extreme, the worship of self is a little god. (2) Simple piety has a positive and a negative pole: positive, reverence for God; negative, aversion from evil. The pious man affirms and denies, both with all his might. His life is emphatic, includes an everla.sting "Yes" and an everlasting "No" ! (3) Simple piety is the source of health. (a) Physical. It tends to promote right physical habits. It cer- tainly reacts against the worst disorders, viz. the nervous. (b) Spiritual. It is in the mind what the sound nervous organization is in the body. The mind thus cen- trally right digests, enjoys, assimilates, the rich food which nature, books, and men afford. 5. Consecration of property ensures wealth. (Vers. 9, 10.) (1) .A.nci~nt custom commanded this. The consecration of the firstling of firstfruits was not confined to Israel. It was an ancient custom of the world generally. The part represents the whole, for all is God's. There seems to be no objection to the private practice of the custom by Christians still. In any case, let it be recognized that property, in the legal sense, is but an expression of convenience; that really our temporary possessions, along with ourselves, are the property of God. If this be not recognized, we merely con.,ume them, or hoard them, do not use them. (2) Plenty falls to the lot of the giver. The excep- tions to the rule are apparent, and perhaps language does not suffice for their statement and elucidation. The rule is comprehensively true, e.nd a. comprehensive view is necessary for its application. Rich and poor are subjective terms. There is a rich poverty and a. miserable affluence. The promise is only truly fulfilled in the man who feels he has abundance, and enjoys it.-J.
Vers. 11, 12.-Patience in affeiction. Well does this lesson contrast with the pre- ceding picture of prosperity and opulence. I. THE RELIGIOUS vrnw OF BUFFERING. 1. It is not a dark doom, a. cruel fate, a blind necessity of things. Such were the ideas of the heathen. 2. Its cauRe may be known. This is ever a great solace-to be persuaded that our troubles lie in the reason of things, that nothing is chance or caprice. 3. That cause is in the Divine mind and will. The power of God is manifested in our suffering; we are but as the clay on the potter's wheel. Still more the love of God is manifested in our suffering. There is al ways some mitigation accompanying it. "It might have been worse" ~ay be said of every pain. It serves as the foil to set off some greater good. " The rmg may be lost but the finger remains," as tbe Spanish proverb says. 4. The ob,je,et o: .f!,1,al cause of s~jfering. Purification from i_nward evil; corre~tion of faults. The m1l1Cl. grow~ of itself; the schoolmaster can do little more than pomt out and correct faults. So with life's education from the religious point of view. And the most fertile minds need most the discipline of suffering. The pruning-knife is not applied to the puny plant; and ClH. Jtt. 1-35,] THE PROVERBS. 75