Ver. 16.-.7Jze true grace of womanhood. Even as the mighty keep a firm hold upon their possessions, so does the virtuous woman watch over her chastity and honour, to guard it from assault. L THE PURITY OF WOMAN IS HER "HrDDEN STRENGTH" (Milton). "She that has that is clad in complete steel" II. IT Is HER CHIEF ORNAMENT. It clothes her amidst dangel's with "unbleached majesty" and "noble grace." lll. IT IS ROOTED IN RELIGION, FOUNDED LIKE MANLY TRUTH IN THE l'EAR OF GoD. IV. IT IS PREcrous IN THE BIGHT OF Goo. "So deax to Heaven is saintly chastity, That when a soul is found sincerely so, A thousand liveried angels lackey her, Driving far off each thing of sin and guilt, And in clear dream and solemn vision Tell her of things that no gross ee.r can hear." (Milton.) J. Ver. 17.-Religion and self-interest. The loving man does good to himself, while the cruel afflict their own souls. As examples of the form.er, see Joseph in prison (Gen. xl. 6), the Kenites (1 Sam. xv. 6), David and the Egyptian slave (1 Sam. xxx. 11-20), David's conduct to Jonathan (2 Sam. ix. 7; xxi .. J), Job praying for his friends (Job xlii. 10), the centurion and the Jews (Luke v11. 2-10), the people of Melita to Paul (Acts x:xviii. 1-10). For examples of the latter, see Joseph's brethren (Gen. x:xxvii.; xlii. 21), Adoni-bezek (Judg. i. 6, 7), Agag (1 Sam. xv. 33), Haman (Esth. ix. 25). L RELIGION APPEALS TO THE WHOLE RANGE OF OUR MOTIVES, FROM THE LOWEST TO THE IIIGHEBT. We should cultivate the higher, but not ignore the lower. II. To DO GOOD TO OTHERS IS TO DO 0EllTAIN GOOD TO OURSELVES, We thus make friends and they are e. defence. III. 'To INJURE OTHERS IS CERTAINLY TO INJURE OURSELVES. Thus we make enemies. And " he that hath a thousand friends bath not one to spare; he that bath an enemy shall meet him everywhere."-J. Ver. 18.-The principle of recompense. I. EVERY ACTION IS A SECONDARY 0AUSE, AND 18 FOLLOWED BY 1TB CORRESPONDING El'FECT, II. THE EFFECT CORRESPONDS IN KIND AND IN DEGREE TO THE 0AUBE. Ill. HUMAN CONDUCT MAY THUS DE VIEWED AB A BOWING FOLLOWED llY REAPING, WOUK BY WAGES, ACTION DY REACTION. IV. THE GAIN 01' THE WICKED IB DECEPTION ILLUSORY, Illustrations: Phar11oh',1 OH, XI. 1-31.] THE PROVERBS. 227
attempt to decrease Isra.ol resulted in their increase and his own destruction. Caia.- pbas se~king by murderous expediency to save the nation brought about its ruin. The persecution of the Church at Jerusalem led to the greater diffusion of the gospel (Acts viii.). V. THE REWARD OF THE RIGHTEOUS IS STABLE AND BURE. Illustrations: The patient continua.nee in well-doing of Noah, Abraham, Joseph. Compare the sowing of St. Paul in tears, e.g. at Philippi (Acts xvi.), with his joyous reaping, as his Epistle to the Philippians witnesses. 'l'he reward is eternalr-" a. crown of righteousness that fadeth not away." "What we weave in time we shall wear in eternity."-J.
Ver. 19.-The tendencies of conduct. L .ALL ACTIONS HAVE AN IMMEDIATE AND A REMOTE RESULT, II. IT IS THE FINAL RESULT THAT MUST BE CONSIDERED IN ESTIMATU!G DIFFERENT OUURSES OF CONDU0T, III. THERE ARE TWO IDEAL TERMINI TO CONDUCT-LIFE AND DEATH. An old proverb says," We know not who live or die." But we may know towards which issue certain habits a.re tending. IV. TENACIOUS BECTITUI>E IS THE WAY OF LIFE; BLIND PURSUIT OF THE OBJECTS OF PASSION, 'fBE WAY TO DKATH.-J.
Ver. 20.-The Divine view of the oppositions i'fl, conduct. I. GoD VIEWS PERVERSITY WITH DISPLEASURE. Moral perversity is analogous to physical deformity; the line is crooked when it should be straight. II. HE VIEWS RECTITUDE WITH DELIGHT. The morally right is the resthetica.lly beautiful. 'l'he true, the beautiful, and the good are one in God, and he can only delight in that which reflects himself. Hence his delight in the well-beloved Son, and in all who are conformed to his image.-J.
Ver. 21.-Inevitable doom and certain escape. I. A SOLEMN ASSEVERATION OF DOOM. The first words should be rendered, " The hand upon it ! " referring to the custom of striking bands in a compact, and meaning the same as "My word for it! " Experience, the laws;of nature, the assurances of God's prophets, the voice of conscience, all ratify this doom; the sinner must meet his fate, and there is no ultimate deli veranc1!. IT. AN ARSUBANCE OF SAFETY. The generation of the righteous, i.e. all that belong to that class, will escape from affliction, distress, condemnation, all woes that belong to time; for his refuge is in the eternal arms. If exiled from earth, it is to find a home in the bosom of God.-J.
Ver. 22.-Beauty ill set off. The comparison of the gold ring in the swine's snout suggests the idea of glaring incongruity. And the like is the incongruity between beauty and impurity in woman. J. 'l'HE SOURCE OF OUR DELIGHT IN PHYSICAL BEAUTY IS rHAT IT EXPRESSES MORAL WORTH. Philosophers have always found it impossible to define the beautiful as an object. Analysis at last results in this-that in every beautiful object we detect an analogy to some perception in our own minds. It is a. visible presentation of spiritual beauty. II. OUR DISPLEASURE IN THE ASSOCIATION OF PHYSICAL BEAUTY WITH MORAL WORTHLESSNESS ARISl•:S FROM THE PRESENCE OF A CONTRADICTION. And the mind is made to love harmony. III. 'l.'HUS WE HAVE A WITNESS IN OURSELVES THAT Gon DESIGNED BEAUTY AND VIRTUE TO BE INDISSOLUBLY UNITED. As the sign and the thing signified-the body a.ud the soul. Sin ever puts asunder what God has joined, and all vice is incongruous with the beauty of his world.-J.
Ver. 23.- Wi.~he., and hopes. The wishes of the righteous are only good, for God prospers and fulfils them; but the hope of the wicked is extinguished in calamity (the wrath of God). 1. WIBHEB AND HOPES HAVE A C[RTAIN POWER TO FULFIL THEMSELVES. (See Mozley's fine sermon ou this subject.) 228 THE PROVEHDS. [en. x1. 1--31.