lea.rne tha.t her enterprises are prospering, ehe re,ioices at the good news from a. far country. 4. Another way of applying the proverb is in relation to our kinsfolk across the sea. It would be well if England took more interest in her colonies. Coldness, inconsiderateness, a.nd officialism may do much to alienate our children in the new worlds. If we would be drawn together in closer ties of mutual assistance, we must give more attention to colonial affairs. 5. Those who have relations in distant lands anxiously watch for the post. How refreshing to his widowed mother is the soldier's cheering letter from a distant land, telling of his safety I how much more so if it breathes words of love and gratitude, and reveals a. heart kept true among sore temptations! 6. Lastly, good news from the mission-field is most refreshing for the Churches a.t home. We should all be the better for ta.king a wider view of the world, and rejoicin,; in everything good and hopeful among our fellow-men. II. THE SYMBOLICAL SUGGESTION OF TIDB PROVERB. Such a. proverb as that before us cannot but suggest a reference to the good news of which the angels sang at the birth of Christ-, and, although we cannot assert that any such idea was in the mind of Solomon, the principle being true in itself, may be applied by us to the Christian gospel. 1. This comes from afar country. (1) It comes from heaven. Christ came down from heaven, sent to us by his Father. The highest truth is a revelation. Chris- tianity is a God-given religion. If we had to deal with "cunningly devised fables," it would not be worth while to pay much attention to the Christian legend. Its great importance rests on its truth as a message from God. (2) Heaven is a far country, while we are in our sin. Thoug:li. God is locally near, spiritually he is far away. The prodigal has strayed into a far country. Yet even there he is not forgotten. God has sent from his distant heavens a message to his wandering children, 2. It is good news. (1) It tells of God's love and mercy. (2) It declares Christ's mission to save-his incarnation, ministry, death, and resurrection. (3) It brings to us the offer of free deliverance from all evil and of a heavenly inheritance. The Siberian exile learns from the capital that be is pardoned. The pauper is told that he is heir to untold wealth in a distant land. (4) It is of universal application. The good news is for all. 3. It is most refreshing. It is" as cold waters to a thirsty soul." (1) It is mucb needed. The soul of man naturally thirsts for knowledge of the unseen. A tleeper need is that of blessedness in union with God. (2) It refreshes. We have not enough truth to clear up all mysteries, but we have enough to invigorate us and cheer us on ow· way. Not yet the full feast, but refreshing wnters on the journey.
Ver. 28.-" .A city that is brolcen down." Elsewhere the wise man has told us that it is greater for a mau to get the victory over his own passions than to take a city (eh. xvi. 32). Now we learn the reverse truth-the shame, misery, and ruin of lack of Relf-control. I. 'l"HE LAOK OF SELF-CONTROL. We need to see what this condition really is. E,·ery man is permitted, in a large measure, to be his own sovereign. No tyrant can invude the secret sanctuary of his thoughts. His ideas, passions, and will are his own. More- over, God has given to us freedom of will, so that we ce.n give the rein to our passions or restmiu them. The inner man is like a city full of life. We are each called upon to keep ordor in our own cities, and, if we do not respond to the call, the result will be riotous confusion. '!'here are wild beasts within that must be chained and cnged, or they will break loose and ravage the streets-murderous propensities that must be shut in a dt'ep dungeon; ugly and vile tendencies to sin that need to be crushed lest they usurp the control of the life. When the will is not fortified and exercised against these evil things, we suffer from lack of self-control. II. 'l'llE CONSEQUENCES OF LACK OF SELF-CONTROL. The "city is broken down, and without walls." 1. Dilapidation. The city falls into ruins; its palaces nnd temples are wrecked ; rain penetrates its broken roofs ; tli., wind blows through the crevices of its ill-kept tenements. There is such a thing as u dilapidated soul. Remains of its former glory may yet be detected, but they only add to the shame of its present condi- tion. By failing to control himself, the foolish man has lot his passions tear his very soul to pieces. His character is a wreck. 2. .An unprotected condition. 'l'ho walls liave vanished. 'l"he city lies open to the invader. Self-control serves as a wall to pro- tect the soul from temptation; when this tlisappoo.rs, the soul's shelter is lost. 'l'hen worse evib follow. Wolves l'rom the forest join witll tho unclean cro[lturcs of t~ cit.y 490 THE PROVEllDS. [OH, XXV. 1-28,
in wasting the miserable place. It is given over to. the enemy. Such is the final con- dition of one without self-control. He is subject to all sorts of bad foreiO'll inllueuces. In the end he becomes like a city sacked by devils. b
III. THE CAUSE AND THE REMEDY OF THE LACK OF SELF-CONTROL. 1. The cause- weak self-indulgence. At first the man might have held himself under. but he com• menced to indulge his passions, and now they have the mastery over him'. He did not begin by choosing evil; indeed, he has never decidedly chosen it. All he has done has been to permit "sin to reign" in his "mortal body." 'l'his was not the choice of sin, but it was culpable weakness. 2. The remedy-Divine strength. We a.re all too weak to stand alone; but when we have lost control over ourselves, there is no remedy but in the mighty salvation of Christ. This gives strength for the future, by means of which we may crucify the flesh. If we cannot rule our spirits, we may seek that Christ shall take possession of them and reign within. He will build up the broken walls and restore the ruined dwellings.