The Expositor's Bible: The Book Of Proverbs Part 25

As religious men, as spiritual beings, whom G.o.d claims to become His children, we are called upon to face this subtle, powerful, and all-persuasive foe. We are to do our best to understand its ways--we look to science to help us and to teach us. We are then to take every weapon within our reach to resist its approach,--argument, persuasion, entreaty; we are to lose no opportunity of unveiling the tactics of the foe, and rousing those who are imperilled to a sense of their danger; then as Christian citizens we are bound to use all the influence we possess to hold this terrible natural temptation within the straitest limits, and to fortify all the powers of resistance in our fellow-men to the highest possible degree.

In such a crusade against the enemy of our race, few things are more effectual than a vivid and accurate delineation of the effects which drink produces--such a delineation, for instance, as that which is given in chap. xxiii. 29-35. Let us proceed to examine this remarkable pa.s.sage.

"Whose is Oh? whose is woe?" asks the Teacher. Who is it whose constant and appropriate language is that of lamentation--the piteous cry of pain, the agonised exclamation of remorse? "Whose are contentions?" Who is it that lives in an atmosphere of perpetual strife and loud quarrellings? "Whose is groaning?"--that sustained sigh of desponding and irremediable misery. "Whose are causeless wounds?"--not only the bruise and the gash which result from furious sparrings or unforeseen falls, but also wounds of the spirit, self-loathing, and shame, the thought of what might have been, the realization of a ruined home, and of suffering wife and little ones, and the conviction that the evil can now never be undone. "Whose is the darkling of the eyes?"[548] Who is it whose eyes have that horrible inflamed, lack-l.u.s.tre look, which is the exact opposite of the light and clearness and sparkle proper to the human eye?

The answer to these questions is given in a sentence, "Theirs who tarry over the wine, theirs who go to try the mixture." It is not of course suggested that all who drink wine, nor even all who take it habitually, fall into the horrible condition which has just been described; this condition is the result of lingering over the drink, spending hours in tippling, devoting time and thought to tasting various brands and samples, becoming a connoisseur of strong beverages, allowing the subject to occupy an appreciable proportion of one's time. It is not the use, but the abuse, of the thing which in this pa.s.sage is reprobated. But now we are reminded of the great difficulty which occurs in distinguishing between the use and the abuse. There is no sharply-defined limit. There is no mechanical monitor which at once reminds us, "Here use ceases and abuse begins."

Almost the only rule that can be given is, that whenever the cup seems in the least degree attractive, then danger is near and it is necessary to abstain. "Look not on wine when it reddens, when it gives its gleam in the cup; it goes down so smoothly!" It is the peculiarity of this substance that it can only be taken safely when it has comparatively no attractions, when it is taken under orders, and as it were against the grain. If it is really pleasant to us, we can never tell where the pleasantness melts into a dangerous fascination, where the colour and the sparkle and the agreeable tingle which make it pa.s.s so easily down the throat have become the lure and the spell of a poisonous reptile. For this pleasant indulgence, which seems to be perfectly innocent, what is the issue of it? "Its end--like a serpent it bites, and like a basilisk it stings." One evil result of it is that it rouses into perilous activity the dormant pa.s.sions; even pure men and women under this potent influence become impure. The eyes which are excited with wine will turn readily to loose and degraded women.[549] The fall which might have been easily avoided in a state of sobriety will be inevitable when the reason is silenced, the will enfeebled, and the desire inflamed by this seductive poison.

Another evil effect is that the sense of truth entirely disappears.

What a misleading maxim is that of the Romans, _In vino veritas!_ While it is a fact that the intoxicated man will blab many things which were best kept concealed, there is nothing which deteriorates truthfulness so rapidly as the use of alcohol. The drinker becomes crafty and deceitful and untrustworthy. The miserable brain is haunted with chimaeras, the imperious appet.i.te suggests all kinds of subterfuges and evasions, the very "heart speaks frauds." Yes, nothing could be more accurate than this: the effect of drink is not so much to make the lips lie, as to make the inner man essentially insincere and deceptive. No man admits that he is a drunkard, even to his own heart; long after all his friends know it, and are beginning to despair of him, even when he has had several attacks of _delirium tremens_ and is a confirmed dipsomaniac, the most he will allow is that he has sometimes taken a little more than is good for him, but so very little seems to upset him. Ah, "thine heart shall utter froward things," _i.e._, frauds. Every one who has had any dealings with the miserable victims of drink will sorrowfully confirm this statement.

The insecurity of the habit is incredible. It leads to the destruction of every faculty which G.o.d has mercifully given us to protect us from danger and guide us through life. The ready perception of things is marred, the quick rallying of the attention is delayed, the exercise of the understanding is prevented, the will is paralysed, the conscience dies. "Thou shalt be as he who lieth down in the heart of the sea,"--as one in a calenture who strides into the merciless waves under the impression that he is walking on flowery meadows. Thou shalt be "as he that goeth to bed on the mast's head,"--where the position is precarious even if the sea be perfectly calm, but becomes sure destruction if the winds awake and the ship begins to climb large billows and to plunge down into their unquiet troughs.

And then, worst of all, when there is a temporary recovery from this abominable state of drunkenness, and the feeble wails of repentance begin to be heard, what can be more disconnected--more futile--more abject--more irrational than his words? "They have smitten me," he says; "I have not been sick,"--as if forsooth he were the victim of some violence offered to him by others, instead of being the author of his own stripes; as if he were quite right and well, and the disease were not deep in his own pa.s.sion-haunted heart. "They have stricken me," he continues to whine, "I have not known it." Footpads have attacked him, he would have us believe, and that is the explanation of his begrimed and blood-smeared face, his torn clothes, and his empty pockets. "When shall I awake?" he mutters, as the swimming sensation in the head, and the unsteady stagger in his step, remind him that he is not quite himself. And then--is it possible? Yes, his next remark is, "I will seek it again." I will go and get another drink. His miserable mind, the victim and the mint of lies, having persuaded him that all the mischief came from some cause other than himself, and had nothing to do with the one degrading habit which really produced it, he proposes at once to seek the very agent which is his undoing, to heal his intoxication by getting drunk again.[550]

This vivid and forcible picture of the miserable sufferings, the contemptible vices, and the helpless bondage which result from intoxicating drinks, is all the more impressive because there is no attempt made to enforce total abstinence as a principle. If however it is duly considered and understood, it is very likely to produce total abstinence as a practice, just as the object lesson of the drunken helot led every Spartan youth to turn with unspeakable loathing from the embruting vice. Modest minds, observing how the mighty are fallen, how this one cause has ruined the strongest, the best, and the most attractive of their fellow-creatures, insidiously leading them on, mocking them, and luring them into dangerous and poisonous marshes, will be inclined to say, as Daniel said, "I will abstain; I may be safe or I may not; if I am safe all I gain is a certain amount of animal pleasure; if I am not, what I lose is health, honour, wealth, even life itself,--not the body only, but the soul too." The gain from the use of these things is very measurable and insignificant; the loss from their abuse is immeasurable, and the pa.s.sage from use to abuse escapes at once our observation and control.

But, after all, wisdom urges temperance in drinking only as a part of a much larger principle. If temperance in drinking stands alone and unconnected with this larger principle, it is a blessing of a very doubtful kind, so doubtful indeed that the pharisaism, the intolerance, the dogmatism, which are able to subsist with "Temperance" in the limited sense, have often been the most serious hindrance to temperance in its larger and n.o.bler meaning.

It is the desire of pleasure which is at the root of the mischief: "He that loveth pleasure shall be a poor man." Men are "lovers of pleasure rather than lovers of G.o.d."[551] The appet.i.tes which are natural to us hold undisputed sway, they are fleshly; the great spiritual appet.i.tes, which are supernatural, are quite feeble and inoperative. Men ask for that which is pleasant, and even when they become religious it is only to obtain pleasure, a greater and a more lasting pleasure; thus there is an intemperance, which we call fanaticism, even in religious beliefs and in religious practices. But what men need is that the desire of G.o.d, for His own sake, should be so inflamed in them as to burn up all other desires. And this desire can only be created by His Holy Spirit. The competing and manifold desires of pleasure can only be mastered and expelled when that great, absorbing, and embracing desire of G.o.d has been securely settled in the human heart by the Holy Spirit. True temperance is really one of the ninefold fruits of the Spirit, and is of little value, a mere spurious product, unless it is accompanied by love, joy, peace, longsuffering, kindness, goodness, faithfulness, and meekness. Such pa.s.sages as we have been considering in the book of Proverbs may give us a wholesome horror and hatred of drunkenness, and may even lead us to a prudential temperance--they may even make us as sober as pious Mohammedans or Buddhists; but if we are to become really temperate a higher power must intervene, we must be "born of the Spirit." Is it not remarkable how nothing short of the highest remedy--the new birth--is effectual for curing even the slightest of human infirmities and sins?

FOOTNOTES:

[544] Prov. xxi. 17.

[545] Prov. x.x.xi. 6, 7.

[546] Prov. x.x.xi. 4, 5.

[547] Prov. xx. 1.

[548] The difficulty of the word ??????????, which means "dimming," is that in the only other place where it occurs (Gen. xlix. 12: "His eyes shall be red with wine, and his teeth white with milk") the redness is evidently regarded as an advantageous attribute. But perhaps the explanation is to be sought in the fact that the immediate effect of wine upon the eye is to darken it in one sense, and the ultimate effect is to darken it in another. In the first moment of excitement the pupil of the drinker's eye dilates and flashes with a darkling fire; but it is not long before the eye becomes heavy, dim, watery, and maudlin. It is in this last sense that we must understand the word here.

[549] Prov. xxiii. 33. ????? must, as in xxii. 14, be rendered "strange women" (Bertheau). The alternative rendering, "the strange, or the rare"

(Nowack) is logically inadmissible, because the verse is obviously describing the moral effects of drink, and no one can say that to see strange or rare visions is a moral effect to be specially deprecated.

[550] "The primary discomforts of an act of drunkenness," says Dr. G.

W. Balfour, "are readily removed for the time by a repet.i.tion of the cause. Thus what has been an act may readily become a habit, all the more readily that each repet.i.tion more and more enfeebles both the will and the judgment."--Art. "Drunkenness" in _Encycl. Brit._

[551] 2 Tim. iii. 4--f???d???? ????? ? f????e??, pleasure-loving rather than G.o.d-loving; which means, not that men place pleasure before them consciously as a subst.i.tute for G.o.d, but only that the instinctive desire of pleasure has not been mastered by the love of G.o.d.

XXII.

_THE TREATMENT OF THE POOR._

"The rich and the needy meet together; the Lord is the maker of them all."--PROV. xxii. 2.

"He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor."--PROV. xxii. 9.

"He that oppresseth the poor, it is for his increase; he that giveth to the rich, it is for want."--PROV. xxii. 16.

"Rob not the poor because he is poor, neither oppress the humble in the gate, for the Lord will plead their cause and despoil of life those that despoil them."--PROV. xxii. 22, 23.

If we would understand and lay to heart the very striking lessons of this book on the treatment of the poor, it will be well for us to observe that there are four words in the Hebrew original which are rendered by our English words "poor" or "needy." These words we will try to discriminate and to use with more exactness in the present lecture, that we may not miss any of the teaching by the blur and obscurity of careless language. _First_, there is a word (???) for which we will reserve our English word "poor"; it signifies a person who is weak and uninfluential, but not necessarily dest.i.tute or even in want. The "poor"

are those who form the vast majority of every society, and are sometimes described by the word "ma.s.ses." _Secondly_, there is a word (????) which may be rendered "needy." It covers those who are in actual want, people who through bereavement, or infirmity, or unavoidable calamity are unable to secure a sufficiency of the necessaries of life. _Thirdly_, there is a word (?????) which we may perhaps render by "humble," for though it more literally describes the afflicted and sad, it contains within it a hint of moral commendation which suggests a transition from the idea of simple weakness and helplessness to that of patient and humble dependence on G.o.d. _Lastly_, there is a word (????????) which we will render "dest.i.tute." If we keep these notions--"poor," "needy,"

"humble," "dest.i.tute"--distinct, and yet combined, to form one conception, we shall find that the proverbs before us refer to that large section of mankind who are in a worldly and material sense considered the least fortunate; those to whom it is a lifelong effort merely to live; those who have no margin of security on which to fall back in case of disaster or sickness; those who are engaged in precarious employments or in casual labour; those who may keep their heads above water by diligence and unremitting exertions, but may at any time go under; those who owing to this constant pressure of the elementary needs have but little leisure to cultivate their faculties, and little opportunity to maintain their rights. We are to think of the large cla.s.s of persons who in more primitive times are slaves, who in feudal times are serfs, who in modern times are called the proletariate; those in whose interest the laws of society have not hitherto been framed, because they have not until quite recently been admitted to any substantial share in the work of legislation; those who have always found it peculiarly difficult to secure justice, because justice is a costly commodity, and they have no means to spare, since "the destruction of the poor is precisely their poverty."[552] We are not to think of the idle and the vicious, who are so often cla.s.sed with the poor, because they, like the poor, are without means,--we must rigorously exclude these, for they are not in the mind of the writer when he gives us these golden precepts. We must remember that it is part of our peculiar English system, the result of our boasted Poor Law, to discredit the very word poverty, by refusing to discriminate between the poor in the scriptural sense, who are honourable and even n.o.ble, and the pauper in the modern sense, who is almost always the sc.u.m of a corrupt social order, in four cases out of five a drunkard, and in the fifth case the product of some one else's moral failings. It requires quite an effort for us to see and realize what the Scriptures mean by the poor.

We have to slip away from all the wretched a.s.sociations of the Poor House, the Poor Law, and the Guardians. We have to bring before our minds a cla.s.s which in a wholesome state of society would be a small, numerable minority, but in our own unwholesome state of society are a large and well-nigh innumerable majority,--not only the dest.i.tute and the actually needy, but all the people who have no land on which to live, no house which they can call their own, no reserve fund, no possibility of a reserve fund, against the unavoidable calamities and chances of life, the people who are trodden down--who tread each other down--in the race of compet.i.tion; all those, too, who, according to the G.o.dless dogma of the day, must go to the wall because they are weak, and must give up the idea of surviving because only the fittest must expect to survive. There rise up before our imagination the toiling millions of Europe--of England--worn, pale, despondent, apathetic, and resigned; or bitter, desperate, and resentful; not dest.i.tute, though they include the dest.i.tute; not needy, though they include the needy; but poor, without strength except in combination, and often when combined without light or leading.

I. Now the first thing we have to observe is that _the poor_, in the sense we have tried to define, are a special concern to the Lord. "Rob not the poor," says the text, "because he is poor, neither oppress the humble in the gate, for the Lord will plead their cause, and despoil of life those that despoil them." "Remove not the ancient landmark, and enter not into the fields of the fatherless; for their Redeemer is strong, He shall plead their cause against thee."[553] "The Lord will establish the border of the widow."[554] So intimate is the connection between the Lord and His poor creatures that "he that oppresseth the poor reproacheth his Maker, but he that hath mercy on the dest.i.tute honoureth Him."[555] "Whoso mocketh the needy reproacheth his Maker, and he that is glad at calamity shall not be unpunished."[556] On the other hand, "He that hath pity on the poor lendeth unto the Lord, and his good deed will He pay him again."[557]

Not, of course, that there is any favouritism with G.o.d, not that He has an interest in a man because of his means or lack of means; but just because of His large and comprehensive impartiality. "The needy man and the oppressor meet together; the Lord lighteneth the eyes of them both."[558] "The rich and the needy meet together, the Lord is the Maker of them all."[559] His special interest in the poor arises only from their special need, from the mute cry which goes up to Him, from the appeal to Him as their only friend, deliverer, and protector: just as His lesser interest in the rich arises from their self-satisfied independence of Him, from their infatuated trust in themselves, and from their conviction that already all things belong to them. We should make a mistake if we supposed that the Lord recognises any cla.s.s distinctions, or that He valued a man because he is poor, just as we value a man because he is rich. The truth rather is that He absolutely ignores the cla.s.s distinctions, regarding the mingled ma.s.s of human beings, rich and poor, oppressor and oppressed, as on a plane of dead equality, and then distinguishing between them on a totally different principle,--on a moral, a spiritual principle; and, if there is any preference, it is on the ground of certain valuable moral effects which poverty sometimes produces that He takes the poor into His peculiar and tender care, honouring them with so close a friendship that service to them becomes service to Him.

This is certainly good news to the ma.s.ses. "You are undistinguished, and un.o.bserved,"--the voice of wisdom seems to say,--"In this world, with its false distinctions and perverted ideals, you feel at a constant disadvantage. You dare hardly claim the rights of your manhood and your womanhood. This great personage, possessing half a city, drawing as much unearned money every day as you can earn by unremitting toil in fifteen or twenty years, seems to overshadow and to dwarf you. And there are these mult.i.tudes of easy, comfortable, resplendent persons who live in large mansions and dress in costly garments, while you and your family live in a couple of precarious rooms at a weekly rental, and find it all you can do to get clean and decent clothes for your backs. These moneyed people are held in much estimation; you, so far as you know, are held in none. Their doings--births, marriages, deaths--create quite a stir in the world; you slip into the world, through it, and out of it, without attracting any attention. But be a.s.sured things wear a different appearance from the standpoint of G.o.d. Realize how you and your fellow-men appear to Him, and you at once recover self-respect, and hold up your head in His presence as a man. That simple truth which the Ayrshire peasant sang[560] you may take as G.o.d's truth, as His revelation; it is the way in which He habitually thinks of you."

How the scales seem to fall away from one's eyes directly we are enabled to see men and things as G.o.d sees them! The sacred worth of humanity shines far brighter than any of its tinsel trappings. We learn to estimate ourselves aright, undisturbed and unabashed by the false estimates which are current in the world. Our true distinction is that we are men, that we belong to a race which was made in the image of G.o.d, was dear to His heart, and is redeemed by His love. The equality we claim for men is not a levelling down--it is quite the reverse; it is raising them up to the higher level which they have deserted and forgotten; it is teaching them to live as men, distinguished not by their accidental circ.u.mstances or possessions, but by their manhood itself. It is giving men self-respect instead of self-esteem, teaching them not to vaunt themselves as one against another, but to claim their high and honourable t.i.tle, one and all, as the sons of G.o.d.

II. But now it follows that, if the Lord Himself espouses the cause of the poor, and even identifies Himself with them, ill-treatment of them, injustice to them, or even a wilful neglect of them and disregard of their interests, must be a sin, and a very terrible sin.

"He that despiseth his neighbour sinneth; but he that hath pity on the humble, happy is he."[561]

In the East to this day the proverb, "He that withholdeth corn, the people shall curse him; but blessing shall be upon the head of him that selleth it,"[562] has its full significance. But even in the West, where the name of Christ is borne by the nations, it is a common thing for one or two greedy and selfish capitalists to form a "corner"--as the commercial slang of the day denominates it--in some article of industry, _i.e._, to secure all the raw material in the market, and to hold it until a famine price can be demanded.

Meanwhile, the mills are idle, the looms are silent, the workpeople are unemployed, and their families suffer. Our moral sense is not yet sufficiently cultivated to condemn this hideous selfishness as severely as it deserves, and to regard the perpetrators of it as enemies of the human race. "The people curse" them, that is all. But as we have seen that the cause of the wage-earners is the cause of the Lord, we may rest quite confident that He to whom vengeance belongs enters every action of the kind in His unerasable accounts, and reserves the inevitable punishment for these "oppressors of the poor."

There is another evil of modern industrial life which is alluded to in the Proverbs before us. No oppression of the poor is more terrible than that which is exercised by those who themselves are needy. The system which results from necessity of this kind is termed "sweating."

The hungry contractor undertakes the job at the lowest possible price, and secures his profit by getting hungrier and weaker creatures than himself to do the work at a price lower than possible, literally at starvation wages. What force, then, to modern ears is there in the saying, "A needy man that oppresseth the poor is like a sweeping rain which leaveth no food"![563]

The Divine oversight of these industrial abuses is not, as we sometimes suppose, pretermitted. Wisdom and Justice and Love hold the reins, and though the rapacity and cupidity of men seem to have a wide range, they are inevitably pulled up in the end, if not in this partial and transient life, yet in that long Eternity through which the Eternal will work out His purposes. As He Himself sides with the poor and pities them, and turns with indignation against their oppressors, it follows necessarily that "he that augments his substance by usury and increase gathereth it for him that pities the poor."[564] In fact, the merciful and pitiful nature has all the forces that rule the universe on its side, notwithstanding appearances to the contrary: "The merciful man doeth good to his own soul, but he that is cruel troubleth his own flesh."[565]

It is the strange paradox of all selfishness that the selfish man is really quite blind to his own true interests. He most conscientiously lives for himself, and seeks his own good, but the good he sought proves to be his evil, and of all his innumerable foes he finds at last that he himself is the worst. The selfish man is always coming to want, while the unselfish man whose whole thought has been for others is richly provided for. "He that giveth unto the needy shall not lack, but he that hideth his eyes shall have many a curse."[566]

"There is that scattereth and increaseth yet more, and there is that withholdeth more than is meet, but it tendeth only to want."[567]

"He that hideth his eyes shall have many a curse!" Yes, nothing is more striking than this truth, that not only positive oppression of the poor, but mere indifference to their state, mere neglect of their sufferings, involves us in sin. There are many who can honestly say that they have not deliberately wronged their fellow-men, and will on that ground plead innocent; but that is not enough. We are as members one of another responsible in a degree for all the injustice and cruelty which are practised in the society to which we belong. If we are drawing an income from invested money, we are responsible for the cruel exactions of excessive work, for the heartless disregard of life and limb, and for the constant under-payment of the workers which makes the dividends so princely.[568] Nay, when we buy and use the cheap goods, which are cheap because they have been made at the cost of health and happiness and life to our brothers and our sisters, their blood is upon our heads, though we choose to forget it. For listen--"Whoso stoppeth ears at the cry of the poor," whoso tries to ignore that there is a labour question, and that the cry for increased or even regular wages, and for tolerable homes, and wholesome conditions of work, is a reality, and in form of unions, or strikes, or low wails of despair, is addressed to us all--"he shall cry and shall not be heard."[569] Such is the inexorable law of G.o.d. And again: "Deliver those that are carried away unto death,"--those who are sacrificing the sweetness of life, the sap of the bones, the health of the marrow, to the ruthless exigencies of the industrial machine; "and those tottering to slaughter see thou hold back,"--not leaving them to "dree their own sad weird," helpless and unregarded.

"If thou say, Behold we knew not this man,"--how could we make ourselves acquainted with all the toiling ma.s.ses of the city by whose labour we lived and were maintained in comfort?--"Doth not He that weigheth the hearts consider it; and He that keepeth thy soul, doth not He know it, and shall not He render to every man according to his work?"[570] That is to say, if we plead, "When saw we Thee ahungred, or athirst, or sick and in prison, and came not to Thee?" our Lord will say, "Inasmuch as ye did it not to one of the least of these, ye did it not to Me." And we "shall go away" into everlasting punishment, while the righteous go into life eternal.

III. For it follows, from the whole consideration of this subject, that those who make their life a ministry to the poor obtain a blessing,--yes, the only true and permanent blessing that life is capable of yielding. "He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor."[571] The very form of the saying is significant. Does it not imply: "It is obvious that to give our bread to the poor is a blessing to ourselves, so obvious that it needs only to be stated to be admitted, and therefore, as the bountiful eye, the philanthropic observation, the readiness to see suffering and to search out the sufferers, necessarily leads to this generous distribution, it must be a blessing to its possessor."

Indeed, this is a true test of righteousness, as the Lord teaches in the parable just quoted. It is "the righteous that takes knowledge of the cause of the poor, while the wicked understands not to know it."[572] A religion which takes no knowledge of the ma.s.ses is a false religion; a Church and a Ministry which "understand not to know"

the condition of the people and the needs of the poor are not Christ's Church and Christ's Ministry, but flagrantly apostate; and nothing is plainer than this--that from such a Church and Ministry He will accept no orthodoxy of belief or valiant defence of the creed in lieu of obedience to all His plain and unmistakable commandments.

If we look at governments, the test is practically the same. "The king that faithfully judgeth the poor, his throne shall be established for ever."[573] And it is because the Messianic King, alone of all sovereigns and governments, rightly and fully understands and maintains the cause of the poor, that He alone of sovereigns shall be established for ever, and of the increase of His government there shall be no end. And for the flagrant neglect of this vital question on the part of all governing persons and a.s.semblies, that King will call to account those pompous and wordy magnates who have borne the sword in vain, considering all interests rather than those of the poor, whom they were specially appointed to judge; and of the needy, to whose succour they were peculiarly bound to run.

And what holds in the state holds in the family. The virtuous woman, and head of the household--she whom G.o.d can approve and welcome into everlasting habitations--is emphatically not she who is always striving for social aggrandis.e.m.e.nt, always seeking for her children wealthy settlements and spurious honours; but is one who "spreadeth out her hand to the poor, yea, she reacheth forth her hands to the needy."[574]

Well may we try to take G.o.d's view of this question, to understand what He means by the poor, and how He regards them, and how He expects us to treat them. For this, if it is not the secret and the centre of all true religious life, is at least the infallible test of whether our religious life is true or not. By our treatment of His poor, the Son of Man, who is to judge the world, declares that we shall be judged. "By that we shall be condemned or by that we shall be acquitted."

FOOTNOTES: