man may be said to be wandering from his place, and then how the evil of this con- dition may be illustrated by the metaphor of a bird wandering from its nest. I. How A MAN llAY WANDER FROM HIS PLACE. 1. He may leave the work he is suited/or. • There is no reason why a man should not endeavour to rise in the social scale; Christianity does not consecrate any system of caste. But there are works for which cerla.in men have natural aptitude, or for which they have been trained, and other works for which they are not thus suited. Unhappily, our inclination does not always coincide with our capacity. To follow one's likings outside the range of one's powers is to wander from one's place. 2. He may f(}rsake his duty. Every man's rightful place is at the post of duty. No danger, no difficulty, no disagreeableness, can justify any one in forsaking that place. 3. He may depart from God. Then indeed will he have wandered from his true place. For the home of the soul is with God. Absence from God is to be out of one's place, (1) though in a very paradise of delights, (2) though among the most congenial companions, (3) though with an eminently attractive occupation. 4. He may renounce his human status. (1) In descending to that of an animal. Bestial lust and brutal cruelty are inhuman. He who plunges into such vile things necessarily wanders from himself as a man. He gives up the rank of a human being. (2) In degrading himself to diabolical living. This happens to one who chooses evil for its 6wn sake, loving wickedness and pnr- suing it. II. How SUCH A l\lAN l\lUST SUFFER AS A DIRD THAT W~NDERS FROM HEU ~EST. 1. He loses peace. The nest is typical of quiet and restfulness. To forsake it is to be at large in the noisy, tumultuous world. 80 one who is out of his place is cast adrift on a homeless waste. He sacrifices peace in pursuit of novelty. 2. He is removed from congenial c=panionsliip. The poor young bird leaves her fellows and flies into unknown regions, where she finds herself alone among strange creatures. A man who is out of his element will be equally alone and friendless. The very fact that he is in the wrong place implies that he cannot find true sympathy in hiM new sphere. Perhaps he has been foolishly aiming at entering some higher circle of life than one that he is fitted for. If so, he will only be supremely uncomfortable, perpetually regarded as an intruder or ridiculed as a blunderer. It is better to cultivate the affections of one's own home circle and true old friends. 3. He is not able to f1tlfil Ms mission. It may be that a mother-bird is here thought of. In 1rn11dering from her nest she fors11kes her young. So he who leaves his rightful place neglects his obligations. He foils to do his duty to those naturally dependent on him. Charity begins at home. 4. Be is exposed to danger. The poor wandering bird mn.y be lost in the forest; she may starve for want or food; birds of prey mn.y pounce upon her in the darkness. There is no safety off the po.th of duty. Even unsuitable spheres are dangerous, because a man does not know how to behave himself in them. Awo.y from God thoM is danger of ruin without hope of escape. Ver. 12.-F(}Te&iglit of evil. I. IT IS NOT POSSIDLE TO FORESEE ALL FUTURE EVIL, God, in his !(?'eat mercy, has drawn o. thick veil over the face of futurity. ',Ve can reason or probabilities; in some cases we can almost predict certainties; but taking the whole round of life, and the full reach of futurity, we have to recognize the fact that the evil to come as well as the good nre largely hidden from our view. It would not be possible for us to bear the sight if all dark experiences were crowded into one horrible picture and presented before our imngination at once. ',Ve can take one by one the evils that would crush us if we beheld them all together in a mighty, terrible phalanx. When the trouble comes the strength may be given to bear it, but not before. II. IT IS FOOLISH TO FRET OURSELVES WITH ANXIETIES ADOUT THE MOUROW. 'l'his is the distinct teaching of Christ, based on various grounds. 1. We have enough to bear in the present. "Sufficient unto the day is the evil thereof." 2. We cannot command thefuture. No man by being anxious can add one cubit to his stature or chancre the natural colour of his hair. 3. God is our Father. He feeds the wild birds and clothes the fields. Much more will he feed and clothe his own children. 4. We have higheT cmsiderati011s to absorb our attention. "Seek first tho kingdom of Got!, and his righteousness." THE PROVERBS. [OH, XXVII, 1-27,
III. WE NEED TO MAKE A REASON.ABLE PROVISION FOR THE FUTURE. It mav appear that the prudence of the Book of Proverbs is rebuked by teachings of Christ, No doubt our Lord does lift us into a higher atmosphere. But there is no contradiction between the two positions. Indeed, we are best able to banish needless care when we have made proper provision for the future. Thrift does not create anxiety. The man who has insured his house against fire does not dread the incendia.ry more than the man who has not provided himself against the contingency of a confl.aaration. 0 He who is prepared for death need not fea.r dea.th. IV. IT IS A MARK OF TRUE WISDOM TO GUARD AGAINST THE BVIL THAT MAY BE AVOIDED. 1. This obtains in secular pursuits. Ignorance is no excuse for not pro- viding against a disaster when reasonable thoughtfulness would have foreseen it. 'fhe reckless general who burns the bridges behind liim is guilty of the blood of his soldiers who are slaughtered after a great defeat. 2. This is most true in the spiritual, world. (1) Here we may foresee danger. For God has revealed the fatal consequences of sin. No one who reflects can say that he has no reason to expect that his sin will be punished. The very nature of sin foreshadows its own dreadful doom. (2) Here we may provide against it. It is not an inevitable destiny. "God has opened up a way of escape." It is wise to consider the danger of sin, in order to flee from it to safety in Christ (1 John ii. 1).