Expositions of Holy Scripture Volume IV Part 35

But the ancient vision of the Jewish thinker antic.i.p.ated the perfect revelation of the New Testament still further, in its thought of an unbroken communion between the personified Wisdom and G.o.d. That dim thought of perfect communion and interchange of delights flashes into wondrous clearness when we think of Him who spake of 'the glory which I had with Thee before the foundation of the world,' and calmly declared: 'Thou lovedst me before the foundation of the world.' Into that depth of mutual love we cannot look, and our eyes are too dim-sighted to bear the blaze of that flashing interchange of glory, but we shall rob the earthly life of Jesus of its pathos and saving power, if we do not recognise that in Him the personification of Proverbs has become a person, and that when He became flesh, He not only took on Him the garment of mortality, but laid aside 'the visible robes of His imperial majesty,' and that His being found in fashion as a man was humbling Himself beyond all humiliation that afterwards was His.

But still further, the Gospel reality fills out and completes the personification of Proverbs in that it shows us a divine person who so turned to 'the sons of men' that He took on Him their nature and Himself bore their sicknesses. The Jewish writer had great thoughts of the divine condescension, and was sure that G.o.d's love still rested on men, sinful as they were, but not even he could foresee the miracle of long-suffering love in the Incarnate Jesus, and he had no power of insight into the depths of the heart of G.o.d, that enabled him to foresee the sufferings and death of Jesus. Till that supreme self-sacrifice was a fact, it was inconceivable. Alas, now that it is a fact, to how many hearts that need it most is it still incredible.

But pa.s.sing all antic.i.p.ation as it is, it is the root of all joy, the ground of all hope, and to millions of sinful souls it is their only refuge, and their sovereign example and pattern of life.

The Jewish thinker had a glimpse of a divine wisdom which delighted in man, but he did not dream of the divine stooping to share in man's sorrows, or of its so loving humanity as to take on itself its limitations, not only to pity these as G.o.d's images, but to take part of the same and to die. That man should minister to the divine delight is wonderful, but that G.o.d should partic.i.p.ate in man's grief pa.s.ses wonder. Thereby a new tenderness is given to the ancient personification, and the august form of the divine Wisdom softens and melts into the yet more august and tender likeness of the divine Love.

Nor is there only an adumbration of the redeeming love of Jesus as He dwells among us here, but we have to remember that Jesus delights in the sons of men when they love Him back again. All the sweet mysteries of our loving communion with Him, and of His joy in our faith, love, and obedience, all the secret treasures of His self-impartation to, and abiding in, souls that open themselves to His entrance, are suggested in that thought. We can minister to the joy of Jesus, and when He is welcomed into any heart, and any man's love answers His, He sees of the travail of His soul and is satisfied.

III. The call of the personal Word to each of us.

The Wisdom of Proverbs is portrayed in her queenly dignity, as calling men to herself, and promising them the satisfaction of all their needs. She describes herself that the description may draw men to her.

The self-revelation of G.o.d is His mightiest means of attracting men to Him. We but need to know Him as He really is, in order to love Him and cling to Him. A fairer form than hers has drawn near to us, and calls us with tenderer invitations and better promises. The divine Wisdom has become Man with 'sweet human hands and lips and eyes.' Such was His delight in the sons of men that He emptied Himself of His glory, and finished a greater work than that over which he presided when the mountains were settled and the hills brought forth. Now He calls us, and His summons is tenderer, and gives promise of loftier blessings than the call of Wisdom was and did. She called to the simple, 'Come eat ye of my bread, and drink of the wine which I have mingled.' He invites us: 'If any man thirst, let him come unto Me and drink,' and He furnishes a table for us, and calls us to eat of the bread which is His body broken for us, and to drink of the wine which is His blood shed for many for the remission of sins. She promises 'riches and honour, yea, durable riches and righteousness.' His voice vibrates with sympathy, and calls the weary and heavy laden, of whom she scarcely thinks, and offers to them a gift, which may seem humble enough beside her more dazzling offers of fruit, better than gold and revenues, better than choice silver, but which come closer to universal wants, the gift of rest, which is really what all men long for, and none but they who take His yoke upon them possess. 'See that ye refuse not Him that speaketh,' for if they escaped not when they refused her that spake through the Jewish thinker's lips of old, 'much more shall not we escape, if we turn away from Him that beseecheth us from heaven.' Jesus is the power of G.o.d and the wisdom of G.o.d, and it is in Him crucified that our weakness and our folly are made strong and wise, and Wisdom's ancient promise is fulfilled: 'Whoso findeth me findeth life, and shall obtain favour of the Lord.'

THE TWO-FOLD ASPECT OF THE DIVINE WORKING

'The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity.'--PROVERBS x. 29.

You observe that the words 'shall be,' in the last clause, are a supplement. They are quite unnecessary, and in fact they rather hinder the sense. They destroy the completeness of the ant.i.thesis between the two halves of the verse. If you leave them out, and suppose that the 'way of the Lord' is what is spoken of in both clauses, you get a far deeper and fuller meaning. 'The way of the Lord is strength to the upright; but destruction to the workers of iniquity.' It is the same way which is strength to one man and ruin to another, and the moral nature of the man determines which it shall be to him. That is a penetrating word, which goes deep down. The unknown thinkers, to whose keen insight into the facts of human life we are indebted for this Book of Proverbs, had pondered for many an hour over the perplexed and complicated fates of men, and they crystallised their reflections at last in this thought. They have in it struck upon a principle which explains a great many things, and teaches us a great many solemn lessons. Let us try to get a hold of what is meant, and then to look at some applications and ill.u.s.trations of the principle.

I. First, then, let me just try to put clearly the meaning and bearing of these words. 'The way of the Lord' means, sometimes in the Old Testament and sometimes in the New, religion, considered as the way in which G.o.d desires a man to walk. So we read in the New Testament of 'the way' as the designation of the profession and practice of Christianity; and 'the way of the Lord' is often used in the Psalms for the path which He traces for man by His sovereign will.

But that, of course, is not the meaning here. Here it means, not the road in which G.o.d prescribes that we should walk, but that road in which He Himself walks; or, in other words, the sum of the divine action, the solemn footsteps of G.o.d through creation, providence, and history. 'His goings forth are from everlasting.' 'His way is in the sea.' 'His way is in the sanctuary.' Modern language has a whole set of phrases which mean the same thing as the Jew meant by 'the way of the Lord,' only that G.o.d is left out. They talk about the 'current of events,' 'the general tendency of things,' 'the laws of human affairs,' and so on. I, for my part, prefer the old-fashioned 'Hebraism.' To many modern thinkers the whole drift and tendency of human affairs affords no sign of a person directing these. They hear the clashing and grinding of opposing forces, the thunder as of falling avalanches, and the moaning as of a homeless wind, but they hear the sounds of no footfalls echoing down the ages. This ancient teacher had keener ears. Well for us if we share his faith, and see in all the else distracting mysteries of life and history, 'the way of the Lord!'

But not only does the expression point to the operation of a personal divine Will in human affairs, but it conceives of that operation as one, a uniform and consistent whole. However complicated, and sometimes apparently contradictory, the individual events were, there was a unity in them, and they all converged on one result. The writer does not speak of 'ways,' but of 'the way,' as a grand unity. It is all one continuous, connected, consistent mode of operation from beginning to end.

The author of this proverb believed something more about the way of the Lord. He believed that although it is higher than our way, still, a man can know something about it; and that whatever may be enigmatical, and sometimes almost heart-breaking, in it, one thing is sure--that as we have been taught of late years in another dialect, it 'makes for righteousness.' 'Clouds and darkness are round about Him,'

but the Old Testament writers never falter in the conviction, which was the soul of all their heroism and the life blood of their religion, that in the hearts of the clouds and darkness, 'Justice and judgment are the foundations of His throne.' The way of the Lord, says this old thinker, _is_ hard to understand, very complicated, full of all manner of perplexities and difficulties, and yet on the whole the clear drift and tendency of the whole thing is discernible, and it is this: it is all on the side of good. Everything that is good, and everything that does good, is an ally of G.o.d's, and may be sure of the divine favour and of the divine blessing resting upon it.

And just because that is so clear, the other side is as true; the same way, the same set of facts, the same continuous stream of tendency, which is all with and for every form of good, is all against every form of evil. Or, as one of the Psalmists puts the same idea, 'The eyes of the Lord are upon the righteous, and His ears are open unto their cry. The face of the Lord is against them that do evil.' The same eye that beams in lambent love on 'the righteous' burns terribly to the evil doer. 'The face of the Lord' means the side of the divine nature which is turned to us, and is manifested by His self-revealing activity, so that the expression comes near in meaning to 'the way of the Lord,' and the thought in both cases is the same, that by the eternal law of His being, G.o.d's actions must all be for the good and against the evil.

_They_ do not change, but a man's character determines which aspect of them he sees and has to experience. G.o.d's way has a bright side and a dark. You may take which you like. You can lay hold of the thing by whichever handle you choose. On the one side it is convex, on the other concave. You can approach it from either side, as you please. 'The way of the Lord' must touch _your_ 'way.' Your cannot alter that necessity. Your path must either run parallel in the same direction with His, and then all His power will be an impulse to bear you onward; or it must run in the opposite direction, and then all His power will be for your ruin, and the collision with it will crush you as a ship is crushed like an egg-sh.e.l.l, when it strikes an iceberg.

You can choose which of these shall befall you.

And there is a still more striking beauty about the saying, if we give the full literal meaning to the word 'strength.' It is used by our translators, I suppose, in a somewhat archaic and peculiar signification, namely, that of a stronghold. At all events the Hebrew means a fortress, a place where men may live safe and secure; and if we take that meaning, the pa.s.sage gains greatly in force and beauty.

This 'way of the Lord' is like a castle for the shelter of the shelterless good man, and behind those strong bulwarks he dwells impregnable and safe. Just as a fortress is a security to the garrison, and a frowning menace to the besiegers or enemies, so the 'name of the Lord is a strong tower,' and the 'way of the Lord' is a fortress. If you choose to take shelter within it, its ma.s.sive walls are your security and your joy. If you do not, they frown down grimly upon you, a menace and a terror. How differently, eight hundred years ago, Normans and Saxons looked at the square towers that were built all over England to bridle the inhabitants! To the one they were the sign of the security of their dominion; to the other they were the sign of their slavery and submission. Torture and prison-houses they might become; frowning portents they necessarily were. 'The way of the Lord' is a castle fortress to the man that does good, and to the man that does evil it is a threatening prison, which may become a h.e.l.l of torture. It is 'ruin to the workers of iniquity.' I pray you, settle for yourself which of these it is to be to you.

II. And now let me say a word or two by way of application, or ill.u.s.tration, of these principles that are here.

First, let me remind you how the order of the universe is such that righteousness is life and sin is death. This universe and the fortunes of men are complicated and strange. It is hard to trace any laws, except purely physical ones, at work. Still, on the whole, things do work so that goodness is blessedness, and badness is ruin. That is, of course, not always true in regard of outward things, but even about them it is more often and obviously true than we sometimes recognise.

Hence all nations have their proverbs, embodying the generalised experience of centuries, and a.s.serting that, on the whole, 'honesty is the best policy,' and that it is always a blunder to do wrong. What modern phraseology calls 'laws of nature,' the Bible calls 'the way of the Lord'; and the manner in which these help a man who conforms to them, and hurt or kill him if he does not, is an ill.u.s.tration on a lower level of the principle of our text. This tremendous congeries of powers in the midst of which we live does not care whether we go with it or against it, only if we do the one we shall prosper, and if we do the other we shall very likely be made an end of. Try to stop a train, and it will run over you and murder you; get into it, and it will carry you smoothly along. Our lives are surrounded with powers, which will carry our messages and be our slaves if we know how to command nature by obeying it, or will impa.s.sively strike us dead if we do not.

Again, in our physical life, as a rule, virtue makes strength, sin brings punishment. 'Riotous living' makes diseased bodies. Sins in the flesh are avenged in the flesh, and there is no need for a miracle to bring it about that he who sows to the flesh shall 'of the flesh reap corruption.' G.o.d entrusts the punishment of the breach of the laws of temperance and morality in the body to the 'natural' operation of such breach. The inevitable connection between sins against the body and disease in the body, is an instance of the way of the Lord--the same set of principles and facts--being strength to one man and destruction to another. Hundreds of young men in Manchester--some of whom are listening to me now, no doubt--are killing themselves, or at least are ruining their health, by flying in the face of the plain laws of purity and self-control. They think that they must 'have their fling,'

and 'obey their instincts,' and so on. Well, if they must, then another 'must' will insist upon coming into play--and they must reap as they have sown, and drink as they have brewed, and the grim saying of this book about profligate young men will be fulfilled in many of them. 'His bones are full of the iniquity of his youth, which shall lie down with him in the grave.' Be not deceived, G.o.d is not mocked, and His way avenges bodily transgressions by bodily sufferings.

And then, in higher regions, on the whole, goodness makes blessedness, and evil brings ruin. All the powers of G.o.d's universe, and all the tenderness of G.o.d's heart are on the side of the man that does right.

The stars in their courses fight against the man that fights against Him; and on the other side, in yielding thyself to the will of G.o.d and following the dictates of His commandments, 'Thou shalt make a league with the beasts of the field, and the stones of the field shall be at peace with thee.' All things serve the soul that serves G.o.d, and all war against him who wars against his Maker. The way of the Lord cannot but further and help all who love and serve Him. For them all things must work together for good. By the very laws of G.o.d's own being, which necessarily shape all His actions, the whole 'stream of tendency without us makes for righteousness.' In the one course of life we go with the stream of divine activity which pours from the throne of G.o.d.

In the other we are like men trying to row a boat _up_ Niagara.

All the rush of the mighty torrent will batter us back. Our work will be doomed to destruction, and ourselves to shame. For ever and ever to be good is to be well. An eternal truth lies in the facts that the same word 'good' means pleasant and right, and that sin and sorrow are both called 'evil.' All sin is self-inflicted sorrow, and every 'rogue is a roundabout fool.' So ask yourselves the question: 'Is my life in harmony with, or opposed to, these omnipotent laws which rule the whole field of life?'

Still further, this same fact of the two-fold aspect and operation of the one way of the Lord will be made yet more evident in the future.

It becomes us to speak very reverently and reticently about the matter, but I can conceive it possible that the one manifestation of G.o.d in a future life may be in substance the same, and yet that it may produce opposite effects upon oppositely disposed souls. According to the old mystical ill.u.s.tration, the same heat that melts wax hardens clay, and the same apocalypse of the divine nature in another world may to one man be life and joy, and to another man may be terror and despair. I do not dwell upon that; it is far too awful a thing for us to speak about to one another, but it is worth your taking to heart when you are indulging in easy antic.i.p.ations that of course G.o.d is merciful and will bless and save everybody after he dies. Perhaps--I do not go any further than a perhaps--perhaps G.o.d cannot, and perhaps if a man has got himself into such a condition as it is possible for a man to get into, perhaps, like light upon a diseased eye, the purest beam may be the most exquisite pain, and the natural instinct may be to 'call upon the rocks and the hills to fall upon them' and cover them up in a more genial darkness from that Face, to see which should be life and blessedness.

People speak of future rewards and punishments as if they were given and inflicted by simple and divine volition, and did not stand in any necessary connection with holiness on the one hand or with sin on the other. I do not deny that some portion of both bliss and sorrow may be of such a character. But there is a very important and wide region in which our actions here must automatically bring consequences hereafter of joy or sorrow, without any special retributive action of G.o.d's.

We have only to keep in view one or two things about the future which we know to be true, and we shall see this. Suppose a man with his memory of all his past life perfect, and his conscience stimulated to greater sensitiveness and clearer judgment, and all opportunities ended of gratifying tastes and appet.i.tes, whose food is in this world, while yet the soul has become dependent on them for ease and comfort, What more is needed to make a h.e.l.l? And the supposition is but the statement of a fact. We seem to forget much; but when the waters are drained off all the lost things will be found at the bottom.

Conscience gets dulled and sophisticated here. But the icy cold of death will wake it up, and the new position will give new insight into the true character of our actions. You see how often a man at the end of life has his eyes cleared to see his faults. But how much more will that be the case hereafter! When the rush of pa.s.sion is past, and you are far enough from your life to view it as a whole, holding it at arm's length, you will see better what it looks like. There is nothing improbable in supposing that inclinations and tastes which have been nourished for a lifetime may survive the possibility of indulging them in another life, as they often do in this; and what can be worse than such a thirst for one drop of water, which never can be tasted more?

These things are certain, and no more is needed to make sin produce, by necessary consequence, misery, and ruin; while similarly, goodness brings joy, peace, and blessing.

But again, the self-revelation of G.o.d has this same double aspect.

'The way of the Lord' may mean His process by which He reveals His character. Every truth concerning Him may be either a joy or a terror to men. All His 'attributes' are builded into 'a strong tower, into which the righteous runneth, and is safe,' or else they are builded into a prison and torture-house. So the thought of G.o.d may either be a happy and strengthening one, or an unwelcome one. 'I remembered G.o.d, and was troubled' says one Psalmist. What an awful confession--that the thought of G.o.d disturbed him! The thought of G.o.d to some of us is a very unwelcome one, as unwelcome as the thought of a detective to a company of thieves. Is not that dreadful? Music is a torture to some ears: and there are people who have so alienated their hearts and wills from G.o.d that the Name which should be 'their dearest faith' is not only their 'ghastliest doubt,' but their greatest pain. O brethren, the thought of G.o.d and all that wonderful complex of mighty attributes and beauties which make His Name should be our delight, the key to all treasures, the end of all sorrows, our light in darkness, our life in death, our all in all. It is either that to us, or it is something that we would fain forget. Which is it to you?

Especially the Gospel has this double aspect. Our text speaks of the distinction between the righteous and evil doers; but how to pa.s.s from the one cla.s.s to the other, it does not tell us. The Gospel is the answer to that question. It tells us that though we are all 'workers of iniquity,' and must, therefore, if such a text as this were the last word to be spoken on the matter, share in the ruin which smites the opponent of the divine will, we may pa.s.s from that cla.s.s; and by simple faith in Him who died on the Cross for all workers of iniquity, may become of those righteous on whose side G.o.d works in all His way, who have all His attributes drawn up like an embattled army in their defence, and have His mighty name for their refuge.

As the very crown of the ways of G.o.d, the work of Christ and the record of it in the Gospel have most eminently this double aspect. G.o.d meant nothing but the salvation of the whole world when He sent us this Gospel. His 'way' therein was pure, unmingled, universal love. We can make that great message untroubled blessing by simply accepting it. Nothing more is needed but to take G.o.d at His word, and to close with His sincere and earnest invitation. Then Christ's work becomes the fortress in which we are guarded from sin and guilt, from the arrows of conscience, and the fiery darts of temptation. But if not accepted, then it is not pa.s.sive, it is not nothing. If rejected, it does more harm to a man than anything else can, just because, if accepted, it would have done him more good. The brighter the light, the darker the shadow. The pillar which symbolised the presence of G.o.d sent down influences on either side; to the trembling crowd of the Israelites on the one hand, to the pursuing ranks of the Egyptians on the other; and though the pillar was one, opposite effects streamed from it, and it was 'a cloud and darkness to them, but it gave light by night to these.' Everything depends on which side of the pillar you choose to see. The ark of G.o.d, which brought dismay and death among false G.o.ds and their worshippers, brought blessing into the humble house of Obed Edom, the man of Gath, with whom it rested for three months before it was set in its place in the city of David. That which is meant to be the savour of life unto life must either be that or the savour of death unto death.

Jesus Christ is _something_ to each of us. For you who have heard His name ever since you were children, your relation to Him settles your condition and your prospects, and moulds your character. Either He is for you the tried corner-stone, the sure foundation, on which whosoever builds will not be confounded, or He is the stone of stumbling, against which whosoever stumbles will be broken, and which will crush to powder whomsoever it falls upon, 'This Child is set for the rise' or for the fall of all who hear His name. He leaves no man at the level at which He found him, but either lifts him up nearer to G.o.d, and purity and joy, or sinks him into an ever-descending pit of darkening separation from all these. Which is He to you? Something He must be--your strength or your ruin. If you commit your souls to Him in humble faith, He will be your peace, your life, your Heaven. If you turn from His offered grace, He will be your pain, your death, your torture. 'What maketh Heaven, that maketh h.e.l.l.' Which do you choose Him to be?

THE MANY-SIDED CONTRAST OF WISDOM AND FOLLY

'Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. 2. A good man obtaineth favour of the Lord: but a man of wicked devices will he condemn. 3. A man shall not be established by wickedness; but the root of the righteous shall not be moved. 4. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. 5. The thoughts of the righteous are right: but the counsels of the wicked are deceit. 6. The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. 7. The wicked are overthrown, and are not: but the house of the righteous shall stand. 8. A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. 9. He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. 10. A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. 11. He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding. 12. The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. 13. The wicked is snared by the transgression of his lips: but the just shall come out of trouble. 14. A man shall be satisfied with good by the fruit of his mouth; and the recompence of a man's hands shall be rendered unto him. 15. The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.'--PROVERBS xii. 1-15.

The verses of the present pa.s.sage are a specimen of the main body of the Book of Proverbs. They are not a building, but a heap. The stones seldom have any mortar between them, and connection or progress is for the most part sought in vain. But one great ant.i.thesis runs through the whole--the contrast of wisdom or righteousness with folly or wickedness. The compiler or author is never weary of setting out that opposition in all possible lights. It is, in his view, the one difference worth noting between men, and it determines their whole character and fortunes. The book traverses with keen observation all the realm of life, and everywhere finds confirmation of its great principle that goodness is wisdom and sin folly.

There is something extremely impressive in this continual reiteration of that contrast. As we read, we feel as if, after all, there were nothing in the world but it and its results. That profound sense of the existence and far-reaching scope of the division of men into two cla.s.ses is not the least of the benefits which a thoughtful study of Proverbs brings to us. In this lesson it is useless to attempt to cla.s.sify the verses. Slight traces of grouping appear here and there; but, on the whole, we have a set of miscellaneous aphorisms turning on the great contrast, and setting in various lights the characters and fates of the righteous and the wicked.

The first mark of difference is the opposite feeling about discipline.

If a man is wise, he will love 'knowledge'; and if he loves knowledge, he will love the means to it, and therefore will not kick against correction. That is another view of trials from the one which inculcates devout submission to a Father. It regards only the benefits to ourselves. If we want to be taught anything, we shall not flinch from the rod. There must be pains undergone in order to win knowledge of any sort, and the man who rebels against these shows that he had rather be comfortable and ignorant than wise. A pupil who will not stand having his exercises corrected will not learn his faults. On the other hand, hating reproof is 'brutish' in the most literal sense; for it is the characteristic of animals that they do not understand the purpose of pain, and never advance because they do not. Men can grow because they can submit to discipline; beasts cannot improve because, except partially and in a few cases, they cannot accept correction.

The first proverb deals with wisdom or goodness in its inner source; namely, a docile disposition. The two next deal with its consequences.

It secures G.o.d's favour, while its opposite is condemned; and then, as a consequence of this, the good man is established and the wicked swept away. The manifestations of G.o.d's favour and its opposite are not to be thrown forward to a future life. Continuously the sunshine of divine love falls on the one man, and already the other is condemned. It needs some strength of faith to look through the shows of prosperity often attending plain wickedness, and believe that it is always a blunder to do wrong.

But a moderate experience of life will supply many instances of prosperous villainy in trade and politics which melted away like mist.

The sh.o.r.e is strewn with wrecks, dashed to pieces because righteousness did not steer. Every exchange gives examples in plenty.

How many seemingly solid structures built on wrong every man has seen in his lifetime crumble like the cloud ma.s.ses which the wind piles in the sky and then dissipates! The root of the righteous is in G.o.d, and therefore he is firm. The contrast is like that of Psalm i.--between the tree with strong roots and waving greenery, and the chaff, rootless, and therefore whirled out of the threshing-floor.

The universal contrast is next applied to women; and in accordance with the subordinate position they held in old days, the bearing of her goodness is princ.i.p.ally regarded as affecting her husband. That does not cover the whole ground, of course. But wherever there is a true marriage, the wife will not think that woman's rights are infringed because one chief issue of her beauty of virtue is the honour and joy it reflects upon him who has her heart. 'A virtuous woman' is not only one who possesses the one virtue to which the phrase has been so miserably confined, but who is 'a woman of strength'--no doll or plaything, but

'A perfect woman, n.o.bly planned To warn, to comfort, and command.'

The gnawing misery of being fastened like two dogs in a leash to one who 'causes shame' is vividly portrayed by that strong figure, that she is like 'rottenness in his bones,' eating away strength, and inflicting disfigurement and torture.

Then come a pair of verses describing the inward and outward work of the two kinds of men as these affect others. The former verses dealt with their effects on the actors; the present, with their bearing on others. Inwardly, the good man has thoughts which scrupulously keep the balance true and are just to his fellows, while the wicked plans to deceive for his own profit. When thoughts are translated into speech, deceit bears fruit in words which are like ambushes of murderers, laying traps to destroy, while the righteous man's words are like angels of deliverance to the unsuspecting who are ready to fall into the snare. Selfishness, which is the root of wickedness, will be cruelty and injustice when necessary for its ends. The man who is wise because G.o.d is his centre and aim will be merciful and helpful. The basis of philanthropy is religion. The solemn importance attached to speech is observable. Words can slay as truly as swords.