The Pulpit Commentary — Proverbs — Section 347

or success, must uHimatcly spring from this true self. Therefore the first question is aa to the coudition of the inner life. Those people who live only in the outer experiences do not yet know the deeper meaniug of life. We have all to learn how to cultivate the powers of the spirit. II. STRENGTH IN THE INNER LIFE CAN SUPPORT EXTERNAL INFIRMITY. 1. Wealc- ness of body. No doubt the normal condition of health would be one of mens sana in corpore sano. But when that is not attained, mental health will do much to counteract the evil effects of bodily disease. The mind has so gr~at power over the body that some forms of functional disease are actually cured through mental influences, as in what is called "faith-healing." The will to live is a great help to recovery from ar, illness. A crushed and broken spirit too often brings the body into a condition which is the despair of the physician. Higher considerations tell in the same direction, and spiritual health-though, perhaps, not what is meant in our text-will sustain, under disease, if it will not lead to bodily cure. 2. Tempwal, trouble. Misfortune can be borne by a brave, strong spirit; while a crushed, feeble spirit succumbs under it. 3. Spiritual infirmity. lt is difficult to resist the frailty of our own souls. But when we cultivate our better selves we are best able to overcome infirmities of temper, selfishness, etc. III. STRENGTH OF SPIRIT Is A DIVINE GRACE. 1. .ii gift of God. He can make the weak strong. "He giveth power to the faint, and to them that have no might he increaseth strength" (Isa. xl. 29). 2. .An acquisition of faith. "'l'hey that wait upon the Lord shall renew their strength" (Isa. xl. 31). It is possible for the weak to become strong, because all can "wait upon the Lord." No grace is more needed, ar.d no grace proves itself to be more fruitful. Ver. 17.-Private;'udgment. The Protestant claim to the right of private jndgment is not without its limitations. Applied to general truths it is unanswerable; but carried out in personal affairs it is often very dangerous. Every man may 8ay that he is the best judge of what concerns himself. But two considerations modify that contention. 1. No one truly knows himself. 2. A man's doings are not confined to himself. They cross the boundaries of other lives and interests. Therefore, while a man is seemingly making an innocent demand concerning his own business, he is really claiming to be the judge of what affects his neighbours. Hence the need of caution. l. PRIVATE JUDGMENT IS APPARENTLY JUST, EVEN WHEN IT IS ERRONEOUS. It is rarely that a man will own himself to be in the wrong when he is engaged in any contention with his neighbour. 1. Judgment is prejudiced by previous opiuions. We all approach a subject with a stock of prepossessions. Even while honestly intending to make ·a fair estimate, we cannot but apply the standards of our old set notions. Hence the need of working out "the personal equation." 2. It is biassed by self-interest. This may be quite unintentional and unconscious. We may not be aware that we are showing any favour to ourselves. Yet so long as the selfishness of human nature remains as it is, there must be a secret weight in the scale inclining it to our own side. 3. It is distorted by self-deception. Not knowing ourselves, we misread our own position. We give ourselves credit for aims that do not exist, and we disregard the real motives that actuate our conduct. 4. It is perverted by ignwance of the position of other people. We think we are acting justly when we do not know all the circum- stances of the oase. If we could see all the rights and claims of our neighbours wa might be ready to admit our own error. II. PRIVATE JUDGMENT MAY BE COBRZOTED BY GENERAL TESTIMONY. We recognize In the law-courts that it is only right for both parties to a suit to be heard. The same concession is necessary for obtaining a just estimate of all matters in regard to which differences of opinion are expressed. In private life, in public affairs, in theologkal controversies, we want to learn how to hear the other sido. The very difficulties of private judgment call for the correction that may be thus afforded. ~ut other considerations also demand it. 1. Truth is many-sided. Even if we be right, ,t is possible that our neighbours may not be wrong. Our narrowness prevents us from seeing the solid form of truth and its various facets. 2. Other people have t-ights. Until these have been considered we cannot be sure that what looks like a. most just contention on our own part may not be a trespass upon them. a. Justice mag require  356 THE PROVERBS. [err. xvm. 1-24.