tho.t it matters not whether men grieve or are joyons. On the contrary, the Bible contains valuable recipes against heart-pangs. God's pity for his children woulcl lead to his concerning himself with such matters. Christ's human sympathy, which led to bis being frequently "moved with compassion," made him alleviate suffering and seek to give his joy to bis disciples. The special mission of sorrow and the large healing and strengthening influence of the highest kind of joy make these experiences to be of real interest to the spiritual life. III. 'l'HE OUTER LIFE IB BRIGHTENED BY JOY OF HEART. It is possible for the actor to assume a smiling countenance when his heart is bursting with agony, but that is just because he is an actor. It is not intended by Providence that the face should be a mask to bide the soul. In the long run the set expression of the countenance must correspond to the prevalent condition of the spirit within. The sad heart will be revealed by a clouded countenance, the heart of care by the fretted lines of a worn face, the peaceful heart by a serene expression, and the glad heart by unconscious smiles. Thus we shed gloom or sunshine by our very presence. " The joy of the Lord is your strength" (Neh. viii. 10). With the brightened countenance there comes revived energy. Moreover, the cheerful expression of a Christian is a winning invitation to others. It makes the gospel attractive. IV. THE BPIRI'l' IS BROKEN DY SORROW OF HEART, It must be confessed that we have here only a partial view of sorrow. The richer revelation which the New Testa- ment makes of the Divine gospel of sorrow gives it a new meaning and a higher blessedness. Since Christ suffered, suffering has been sanctified, and the Via. Dolorosa has become the road to victory. Nevertheless, mere sorrow is still trying, wearing, grinding to the soul. 'fo bear the cross for Christ's sake is to render noble service, but simply to groan under the load of pain is not to be inspired with strength. Jesus was not only "a ].\fan of sorrows, and acquainted with grief;" he could speak of his joy just before feeling his deepest agony. A life of utter sorrow must be one of utter weariness. 1. Therefore we should seek the grace of Christ to conquer sorrow in our own hearts. There is no virtue in yielding to it with self-made martyrdom. 2. It is a good work to lessen the world's sorrow.
Vera. 16, 17.-The better things. Earthly good is comparative. Many things regarded by themselves appear to be eminently attractive; but if they exclude more desirable things they must be rejected. We need not make the worst of this world in order to make the best of the higher world. 'faking earth at its brightest, it is still outshone by the glories of heaven. But earth is not always at its brightest; and we must make our comparison with the actual facts of life, not with ideal possibilities. I. GODLY POVERTY IS BETTER THAN TROUBLED WEALTH. 1. Wealth is disrrppointing. It might be shown that wealth at its best cannot satisfy the soul; for (1) it is only external, and (2) it is but a means of obtaining other ends. But plain experience shows that the advantages of wealth are very commonly neutralized by trouble. (1) For wealth will not prevent trouble. Rich men suffer from disease, disappointment, discontent, the unkindness of friends, etc. The child of affluence may die. (2) Wealth may bring trouble. It bas its own anxieties. Antonio, who bas ships at sea, is distressed at the storms that do not trouble the poor man. Many interests lead to conflicting claims, and the cares of riches are often as great as those of poverty. (3) Wealth cannot compensate for trouble. The small vexations of life may be smoothed away by money, and of course certain specific troubles-such as hunger, cold, nakedness-may be quite prevented. But the greater troubles remain. Gold will not heal a broken heart. 2. Godliness is satisfying. It may be found with weru.th. '.rhen it will correct the evils and supply the defects. But it may be seen with poverty, and in this case it will prove itself the true riches which will give what money can never supply. Indeed, in presence of this real good the question o.s to whether even great earthly treasure is to be added need not be raised, It is lost in the infinitely greater possession. The oceo.n will not be concerned to know whether the trickling streamlet that flows into its abundant wo.ters be full or failing. Further, it is to be noted that God satisfies the soul directly, while at best riches can only pretend to do so indirectly. Riches seek to buy happiness. Inward religion directly confers blessedness. To have God is to be at rest. 300 THE PROVERBS. [on. xv. 1-a3.
II. LOVE WITH PRIVATIONS IS BETTER TRAN HATRl!:D WITH SUPERFLUITY, 1. Hatred 11cu.tralizes superfluity.What is the use of the ox in the stall if hatred makes e. hell of the home? How often is it seen that the comforts of afiluence only mock the wretchedness of their master, because the more essential joys of affection have been shattered! A household of discord must be one of misery. Family feuds cannot but bring unhappiness to all concerned in them. Hatred in the house leads to wretched• ness in proportion to the blessedness that love would have conferred. We are more ~ouched by our rela~ions with persons than by _our relations with things. Therefore, if those closer relat~ons 9:re i:iiarred, no P:ospenty of exte!·nal affairs can bring peace. 2. Love can neutralize privations. The dmner of herbs may not be hurtful in itself. Daniel and his companions throve on it (Dan. i. 15). If it is not attractive and appetizing, other considerations may withdraw our attention from it and fill the heart with joy. Love is more than meat. Nay, even bitter herbs may be not unpalatable when seasoned with affection, while an alderman's feast will be insipid to a ouest0 who is preoccupied with vexatious thoughts.