HOMILIES BY VA.RIO US AUTHORS. Vers. 1-9.-Unsocial vices. There is nn inner connection between them all. I. MISANTHROPY. (Ver. 1.) If this verse be more correctly rendered, this is the meaning yielded. From a diseased feeling the man turns aside to sullen solitude, and t.bus rejects wisdom. This affords a fine meaning. It is one thing to feel the need of occasional solitude, another to indulge the passion for singularity. II. OBTRUSIVENESS. (Ver. 2.) Contrast ver. 4. The talkative fool is the very opposite of the misanthrope in bis habits; yet the two have this in common-they both unfit themselves for society. We may go out of solitude to indulge our spleen, or into society to indulge our vanity. Talking for talking's sake, and all idle conversation, are here marked, if as minor vices, still vices. III. BASENESS, (Ver. 3.) The word rendered "contempt" points rather to deeds of shame. And the mP-aning then will be that the evil of the heru-t must necessarily discover itself in the baseness of the life. A.s the impure state of the blood is revealed in eruptions and blotches on the skin, so is it with moral evil. IV. CoNSPIRAOY AND PLOTTING. (Ver. 5.) The figure employed, literally, to lift up a person's face, signifies to take bis part. All party-spirit is wrong, because it implies that truth has not the first place in our affections. But party-spirit on behalf of the wicked is an utter abomination, for it implies e. positive contempt for, or unbelief ia, right and truth. V. QuARRELSOMENEBS. (Vers. 6, 7.) "The apostle, when giving the anatomy of man's depravity, dwells chiefly on the little member with e.11 its accompaniments-the throat, the tongue, the lips, the mouth. It is 'a world of iniquity, defiling the whole body.'" It leads to violence. The deadly blow is prepared for aod produced by the irritating taunting word. But there is a recoil upon the quarrelsome man. The tongue to which he has given so evil licence finally ensnareo him and takes him prisoner. And the stones he has cast at others fall back upon himself. Thus does Divine judg- ment reveal itself in the common course of life. VI. BLANDEROUBNESS. (Ver. 8.) The word "tale-bearer" is represented more expressively in the Hebrew. It is the man that" blow■ in the ear," And the picture 858 'l'HE PROVERBS. [on. xvm. 1-24.
comes up before the mind of the calumnious word, whispered or jestingly uttered, which goes deep into the most sensitive places of feeling, and wounds, perhops even unto death. VII. IDLENESS. (Ver. 9.) Here we strike upon the root of all these hideous vices. It is the neglect of the man's proper work which suffers these vile weeds to grow. What emphasis there needs to be laid on the great precept, "Do thine own work" I '1'he idler is brother to the corrupter, or vicious man, and his kinship is certain sooner or later to betra,· itself. The parable of the talents may be compared here. 'l.'hen o.crain how 'close· are the ideas of wickedmiss and sloth J-J. ' "' ' Vers. 10-16.-Some conditi()ns of weal and woe, I. CONSTITUTIONS OF LIFE-WEAL. 1. Ffrst and foremost, f"eligion (ver. 10) and humilit,y (ver. 12). The Name of Jehovah stands for all that God is (the "I am"). Trust in the Eternal is the reo.1 ground of confidence for a creature so transient and frail as man. To put the si1me truth in another way, it is religious principle which can alone sustain the soul calm and erect amidst <l.istress. And with true religion is ever connected humility. The knowledge of one's just position in the world is, on the whole, humbling. It is the conceit that one is greater than one really is which is so pernicious inwardly, and will prove so outwardly. 2. C:ompetence of worldly means. (Ver. 11.) It is the worst hypocrisy and affectation to deny the good of money, even with reference to the culture of the soul. Here we have the common view of riches; they are a source of strength. Truly; but one easily exaggerated. 3. .A cheerful temper. (Ver. 14.) Health is the grand elementary and all-inclusive blessing. Well I one of the main conditions of health is a merry heart, or a disposition to look on the best side of things. " I thank it, poor fool; it keeps on the windy side of care." 4. An open mind. (Ver. 16.) The intelli- gent heart and the ever-listening ear,-these are the great instruments or means of knowledge and wisdom. It is good to have many and large windows in the house; and to keep the sonl open on all sides to tho light of God. 5. Judicious liberality. (Ver. 16.) We found this lea.son insisted on in eh. xvii. 8. The heathen poet said, " Gifts persuade the gods, gifts persuade dread kings." Often as the principle is made bad use of, let us recollect it has an opposite aspect, and make friends to ourselves of the "mammon of unrighteousness." . IL SouncEs OF TBOU11LE. 1. Pride. (Ver. 12.) How emphatic by repetition is the warning ~ainst this inward vice (eh. xvi. 18) I Like the clouds going up the liill, portending rain, so does self-conceit prophesy sorrow. 2. Excessive eagerness. (Ver. 13.) "Conde= no one," says the Book of Jesus Sirach (Ecclus. xi. 7), "before thou knowest the matter in question: know first, and then rebuke. Thou ehalt not judge before thou hearest the matter; and let others speak first." Ignorance and self-conceit are e.er forward; wisdom holds its strength in reserve. 3. Indulgence in depression. (Ver. 14.) "AcasWown spirit who can bear?" We mustrememberthatthe ailments of the mind are strictly analogous to those of the body ; and if the latter are to an indefinite degree under the control of the will, so too are the former. We must believe in the God-given power of the will, or no medicine can avail ue.-J. Vers. 17-21.-Een7s of the tongue and qf contentwn. I. THE FOLLY OF HASTE IN DEBATE. (Ver. 17.) "_One tale is good till another be told." This saw holds good of private life, of lawsuits, of controversies in philosophy and theology. .Audi alteram partem," Listen to ~th _s!des." Thie ill the duty_ of _the judge, or of ~im who for ~he time being plays the JUd1c1al part. If we are parties m a debate or a ewt, then nothing will hold good except to have the "conscience void of oflence." II. THE ADVANTAGE OF ARBITRATION. (Ver. 18.) The lot was the ancient mode of arbitration and settlement of disputes in a peaceful manner. Something correspontl- ing to it in modern times m~y be adopted as a wise resource where other me~ns of reconciliation have failed. Still better, the general lesson may be drawn-commit the decision to the wisdom of God. III. THE MISERY OF DIBBEli'SION, (Ver, 19.) The alienated_ bl'other or friend is compared to an impregnable fortress. "Oh how hard to reconcile the foes that once w~•~ friends!" The sw~ter the wine, the sharper the vinegar; and the greater the na,ure.i io,.i. the more violent the hate where that love has been injured. dll. xvm. 1-24.J THre l>tl.OVERBS. 859