HOMILIES BY VARIOUS AUTHORS. Ver. 1.-We enter upon a mosaic-work of proverbs, which perhaps hardly admit of anv one principle of arrangement except that of moral comparison and contrast. '!'his go~·erns the whole. Life is viewed as containing endless oppositions, to which light and darkness correspond in the world of sensuous perception. Early appe,arance of moral =trast. I. THE FAMILY LI~ ELIOITS ?HARACTER•. It is a little world, and from the first provides a sphere of probatwn and of Judgment which is the miniature of the great world. II. THE TRAINING OF THE PARENTS IS REFLECTED IN THE CHILDREN'S CONDUCT. And the conduct of the children is reflected in the pa.rents' joy or grief. Hence the duty of wise training on the one side, loving obedience on the other; that the happy effects may be secured, the unhappy averted, in each case. III. 'J.'o LIVE TO MAKE ONE'S PARENTS (AND OTHERS) HAPPY IS ONE OF THE BEST OF MOTIVES. To see our actions mirrored in their mirth and others' joy, what pleasure can be purer, what ambition nobler?-J. Vers. 2-7.-Moral contrast in 00-rthly lot and destiny. I. lLL-GO'J:'TEN WEALTH AND RBCTITUDE. (Ver. 2.) The former cannot avert sudden death or shame (vers. 25, 27); the latter is vital, and stands the man in good stead in every hour of human trial and of Divine judgment. II. HONEST POVERTY AND PROFLIGATE GREED. (Ver. 3.) The former does not hwnger, is contented with little, has true satisfaction. 'l'he latter is never satisfied, OH, X, 1-32,] 'l'HE PROVERBS. 207
expands wiLh every indulgence, is like the "dire dropsy." It is an unappeasable thirst, God repudiates it by fixing it in perpetual impotency, while the temperate and cho.stened desires are rewarded by fulfilment. III. THE LAX AND THE INDUSTRIOUS HAND. (Ver. 4; comp. eh. xii. 24.) The one leading to poverty, the other to riches. Languor and energy have their phy8ical conditions; but how much lies in the will? We live in a day when it is the fashion to talk of II determinism," and to extend the doctrine of "causes over which we have no control" beyond all reasonable limits. We need to fall back on the healthy common sense of mankind, and on the doctrine of these proverbs. There is a moral question involved. Laziness is immoral, and receives the condemnation of immorality; industry is a virtue, and brings its own reward in every sphere. The opposition is amplified in ver. 5; active forethought being contrasted with supine indiffe:rence. The hard field labour referred to belongs particularly to young men; and to young men idleness is peculiarly corrupting. IV. A.ssOCIATIONS OF BLESSING AND THOSE OF VIOLENCE. (Ver. 6.) However the verse ma.y be rendered and interpreted, this is the opposition. Blessing leads the mind through such a series of associated ideas as peace, tranquillity, order, secu1ity; violence through a contrasted series-trouble, disquiet, disorder, and all that implies a curse. V. BRIGHT AND DARK RECOLLECTIONS. (Ver. 7.) The good man lives in thankful memories; the bad man's name is like an ill odour, according to the literal meaning of the Hebrew word. When the saying is quoted, "The ill men do lives after them, the good is oft interred with their bones," we should recall by whom this was said, or feigned to be said, and for what purpose. In the memory of Ciesa.r's ambition Antony is afraid the Romans will forget his services. Mo=,tarily good may be forgotten, but ultimately must come to recognition and honour. The course of time illustrates the worth of the good, and enhances the odium of evil memories.-J.
Vers. 8-10.-Folly and wisdom in manifold contrast. I. THE WISE MAN IS KOBE UEADY TO RECEIVE THAN TO GIVE COUNSEL; THE FOOL, THE OPPOSITE. II. THE WISE MAN KNOWS THE VALUE OF RESERVE; THE FOOL WILL "STILL BE TALKING." Ill. THE WISE MAN IS THRIFTY, ECONOMICAL OF WORDS, A CAPITALIST OF THOUGHT; THE FOOL, A SPENDTHRIFT OF WORDS, A BANKRUl'T OF THOUGHT. IV. THE WISE MAN RISES IN REPUTATION, IN POSITION; THE FOOL COMES SOO~IEB OR LATER TO A "FALL," V. GUILELESSNESS IS SAFE, WHILE CRAFT AND CROOKED POLICY ARE CERTAIN, SOONER OR LATER, OF EXPOSURE, (Ver. 9.) In that widest sense in which alone the saying is noble and true, "Honesty is the best policy." Cunning overreaches it.gelf and gets into trouble; and the mere tallce:r never ends well. Speech should only be prophetic of deed; otherwise, "Many will say to me in that day," etc.-J.
Vers. 11-14.-Afourfold opposition. I. SPEECH THAT QUICKENS AND SPEECH THAT KILLS. (Ver. 11.) 1. 'rhe speech of the wise and good is sound, "seasoned with salt;" that of the wicked is hollow or else poisonous. 2. The former edifies, builds up and strengthens the good principle in the minds of those who converse with him; the latter destroys the ~ood, and sows evil in its stead. II. QUARRELSOMENESS AND AMIABILITY. (Ver. 12; see on eh. vi. 14.) The former begets evil, increases that already existing, i'Tlflames wounds, lets nothing pass that may serve as fuel to its fire. '.L'he latter puts an end to much evil, prevents the rise of more, soothes every wound, and mitigates every mischief. The former is ever dividing, the latter reconciling. They undo one another's work; but love in the end prevai11 (eh. xvii. 9; 1 Cor. xiii. 4; Jas. v. 20; 1 Pet. iv. 8). III. THE GRACE OF WISDOM AND THE DISGRACE OF FOLLY. (Ver. 13.) The pure eloquence of the good man attracts admiration and wins confidence; while the fallacies of the pretender, the spurious rhetoric of the insincere, are certain to be exposed and co.stigo.ted. Tho life of the House of Commons, or of o.ny great assembly, furnishes constant illustrations. IV. PRUDENT RESERVE AND PERNICIOUS LOQUACITY. (Ver. 14.) There is a time and place for silence, the wise man knows-both for the recovery or his own thoughts, 208 THE PROVERBS. [orr. x. 1-32.
and for the opportunity of watching others. By a bold figure or speech, .it may often be that silence is the 1treatest eloquence. In many instances we think we have produced no effect, have not committed ourselves to the expression of opinion; on the contrary, our reserve has spoken. In all this lies a science and art or livincr. Tho fool does not see this; be is too self-absorbed to see anything that passes in others' minds, or too unsympathetic to feel; and hence blurts out things that had better have been left unsaid, hurts sensibilities, blackens reputations, causes false positions for himself and others. 1. The heart mu~t be_ watcl!ed· There is no other source of pleasing, gentle manners, nor of sound behaviour m society. Rese!ve and unreserve of the right kind are simply the government of the tongue by charity. 2. The tongue must be watched. And regulated by good models of conversation. Never must it be forgotten how much we learn by imitation.-J.