lest the experience come as a delusion. All the warnincrs about the fatality of a sinful course are given with a frank recognition of its transie~t advantages. Therefore tho occurrence of these advantages does not contradict the warnings. II. WICKEDNESS DOES NOT SECURE STABLE PROSPERITY. It does not "establish." There is no faculty for building in it. There are "tents of wickedness; " but these are frail and flimsy compared to " the house of the Lord" (Ps. lx.xxi v. ). When at its begt and brightest, the product of evil is but a bubble that will burst with a touch of right- eous judgmeut. '!'he equilibrium is unstable. There is no foundation of truth to support the poor structure; it is not built according to the laws of righteousness; it is not guarded against the shock of adverse circumstances. The bad prosperous man has many enemies. All the course of the universe is in the long run directed against him. He has not God on his side, and at any moment the suspended hand of justice may fall uoon his unsheltered head. -III. WICKEDNESS WILL NOT LEAD TO PERMANENT PROSPERITY. The pleasures of sin, at the best, do but endure for a season. The sinner lives, so to speak, "from hand to mouth." If in this life only he had hope, the prospect would be poor ; for most of the delights of wickedness are very brief, and the consequences of shame and trouble soon follow even upon earth. The harvest of a young man's folly may be reaped by middle age. But when we consider the eternal future, the utter inability of wickedness to establish any enduring prosperity becomes clearly visible. For no one can pretend that his wicked devices extend beyond the grave; and no one can fortify himself against the pains of a future state by any successful Maccbiavellianism, however cleverly devised it may be with a view to worldly security. IV. WICKEDNESS SECURES NO PROSPERITY TO A MAN IIIMSELF. .. A man shall not be established by wickedness." His business may be so established ; his plans and devices may be mad(l firm. But these things are not the man himself, and all the while they :are prospering he may be tottering to ruin, like a consumptive millionaire or a paralytic winner of a lottery-prize. '!'hen the whole pursuit has ended in failure; for what is the use of the huntsman's success in shooting the game if he cannot bring home and enjoy what he has acquired? V. RIGHTEOUSNESS IS A TRUE SECURITY. It has a root in the eternal laws of Goel. Though the storm tear off its "peaceable fruits," this deep and hidden source remain~. '\Ve cannot be satisfied with only wearing a" robe of righteousness." We must have the living thing with its deep root-a growth which Christ plants (Rom. iii. 22).
Ver. 10.-Justice to animals. I. ANIMALS HAVE RIGHTS WHICH MAY BE OUTRAGED BY INJUSTICE. We hear more of kindness to _animals than of justice towards them. It seems to be assumed that they have no rights, and that all our consideration for them must spring from pure generosity, perhaps even from a superabundant condescen- sion. The exercise of it is treated almost as a work of supererogation. These assump- tions are based on an inordinate regard for our own supremacy. Man may consider himselr as the lord of creation. If he may take this exalted view of himself, he cannot on that account shake off all obligatious towards the dumb serf11 on his estate. This natural feudalism requires protection, etc., from the aristocracy of creation, while it allows of the ex~ction of dues from tho underlings. For we are all animals, tbougb. men are more than animals. All orders of creation are made by one God, and a.11 sha:c, in many common wants and feolings. The young lions are represented as crying to God for their food, and he as giving them their meat in due season. Christ tells us that God feeds the ravens-those wild birds of the mountains, while not a homely sparrow falls to the ground without the notice of our heavenly Father. It is not for us to be above giving their due to fellow-creatures for whom God cares so. tenderly. These animals not only make mute appeals to our compassion; they cannot be 111 treated without injustice. II. THE CHARACTER OF A MAN WILL BE REVEALED BY HIS TREATMENT OF ANIMALS. l. Character is revealed in the treatment of the Mlpless. A man's cattle are his property, and they are in his power. He is more free in his treatment of them than in his bolrnviour towards his fellow-o.en. Therefore his true character will come out the more clearly when he is in his stablo than when he is in his dining-room. 2. 'l'l.e lower crcatnres claim consideration. (1) '!'heir very inferiority gives point to th1, NO THE PROVERBS. [OII, XII. 1-28.
claim. Man stands to them somewhat in the position of a God. Therefore it becomes him to show the spirit of a limited Providence in his treatment of them. (2) More- over, when he owns any animals, he is involved in especial responsibilities. He is their guardian, and their welfare largely depends upon him. (3) Further, if they render him patient sc•rYice, the least that he can do is to give them all things necessary to make their lot of bondage happy to them. ( 4) Lastly, their affectionateness vastly strengthens the ties of obligation. Horses and dogs learn to love their masters, and love has its sacred claims in animals as well as in men. 3. Lack of consideration/or animals is a sign of a base nature. The very sympathy of the wicked is cruelty, but this cruelty is not possible without the evil heart, of which it is the corrupt fruit. 'l'he brutal cattle- drover, and the heartless horseman who lashes his weary, patient animal do but make a public exhibition of their own low natures. '