mischievous hindrnnce to progress in sense and knowledge. .A master-mind of our times_ says thRt he hRtes to be prnised i_n the_ newspapers, and begins_~ have some hope for himself when people find fault with him. 7. To found humility upon religion. (Ver. 33.) Its only genuine and deep foundation. What are we in relation to the God whose perfection is revealed to us in nature, in the ideals of the soul, in the fulfilment of the living Person of Christ? From this depth only can we rise; for honour springs from a lowly root; and he that exalteth himself shall be abased. II. TEACHINGS OF RELIGION. We have already seen how they blend with those of common sense. But let us bring them into their proper distinctiveness and force. 1. To choose the upward pathandshwn the downward. (Ver. 24.) To cleave to God; to love him with mind, and heart, and soul, and strength; to be ever seeking the Divine meaning in the earthly objects, the Divine goal through the course of common events, the true, the beautiful, and the good, in their ineffable blending and unity in God ;-this is the upwaJ"d way. To be striving after emancipation from self, in a!l the coarser and grosser, in all the more refined and subtle forms of lust and greed,-tbis is the avoidance of bell and of the downward way. "Seeking those things which are above, where Christ sitteth on the right hand of God," implies and demands "the mortification of the members which are upon the earth." 2. To consider thefudgments of God. (Vers. 25, 27.) There was a period in the ancient world when men thought of Divine power as blind caprice, fortune, fate, destiny, setting down and raising up whomsoever it would by no fixed moral law. It was a great revelation and a magnificent discovery when men saw that there was a law in the events of life, and this law none other than the holy will of Jehovah. One of the principles of bis judgment is here set forth. Godless pride is obnoxious to his disapproval, and incurs extinction at bis hands. But he is Compassion, and the poor and friendless, especially the widow, a.re certain of his protection. It is as if a charmed circle were drawn around her humble dwelling, and a Divine band kept the fire glowing .on her hearth. 3. To consider the religious aspect of thoughts and words. (Ver. 26.) Words and thoughts are one, as the body and the soul. A great thinker, indeed, defined thought as talkin~ to one's self-as all our words to others should, indeed, be as thought overheard. Thus we are thrown back on the heart, and the elementary maxims for its guidance in purity. Keep it with all diligence! Ilut perhaps not less important is the reflex influence; for if bad words be scrupulously kept from the tongue, evil images will less readily arise in the heart. 4. To consider the conditions of access to God. (Ver. 29.) He is a moral Being, and must be approached in a moral character and a moral mood. To suppose that he can be flattered with empty compliments or gifts, as if he were a barbarous Monarch and not a just God, is essentially superstitious. He is the Hearer of prayer, but only of the just man's prayer. To the aspiration of the pious soul never fails the inspiration of the holy God. But of the bad heart it must ever be true, "'fhe words fly up, the thoughts remain below." .Thus to view all life's relations in God is both "the beginning of wisdom" and i• the conclusion of the whole matter."-J. Ver. 1.-The soft a11swer. This text has been on the lips of many thousands of people since it was first penned, and bas probably helped many thousands of hearts to win an honourable and acceptable victory. I. THE FAOT WHIOJI CONFRONTS US; viz. that in this life which we are living we must expect a large measure of misunderstanding. "It is impossible but that offences will come." With all our various and complex relationships; with all that we are expecting and requiring of one another in thought, word, and deed; with the limita- tions to which we are subject both in mind nnd in spirit ;-how could it be otherwise? A certain considerable measure of mistake, and of consequent vexation, and of conse- quent anger, will arise, as we play our part in this world. Occasions will arise when our neighbours, when our friends, when our near relatives, will speak to us with dis- pleasure in their hearts, and with annoyance, if not anger, in their tone. This we must lay our account with. II. TnE TEMPTATION WHICH ASSAILS us. This is to a resentment which utters itself in "grievous words." .Anger provokes anger and makes it angrier still; vexation grows into positive bitterness, and bitterness ends in miserable strife. Thus the "little fire" will "kindle a grea.t ml\tt(lr;" thus I\ sparlt l)e4,omcis a flame, 11nd sometimea a flame J'ROVER!IS, X 306 THE PROVERBS. [cu. xv. 1-3~
becomes a. fire nnd even a conflagration. Many II feud may be traced back to tho utterance of II few hasty words, which might have been met and quieted by a pacifio answer, if they had fallen on patient and wise ears. Ill. THE BEARING WHICH BECOMES us. To return "the soft answer." It does become us, because: 1. This is the true victory over our own spirit (see homily on eh. xvi. 32). 2. It is also the worthiest victory over the man ,vho provokes us. We "turn away wrath;" and how much nobler a thing it is to win by kindness than to crush by severity! 3. It is to render an essential service to many beside the actual spokesman. When one man starts a quarrel, a great many suffer on both sides. And when one man quenches a quarrel, he saves many from misery (and perhaps from sin) into which they would otherwise fall (see Judg. viii. 1-3). 4. lt is to act in accord- ance with the will and the example of our Lord.-C.