Verse 20. A righteous man may be so provoked by existing evils, that he cannot prevent the sense of indignation from rising in his breast. Yet the duty of restraining his feelings by a sober and calculating prudence is laid upon him by the constitution of society, and it is part of his trial here.

There is a respect due to office and authority, as such, independently of their moral character. Every ordinance of God may become corrupt by human vices, yet the fact of their Divine appointment remains.

When once thought is uttered in speech, it is often like a stone flung from the hand; we have no further power over it, and know not where it will light or with what results.

This is a strong proverbial form of speech, expressive of the strange and unaccountable way in which such matters are frequently detected. They come to light-nobody knows how.

The course they have followed leaves no traces by which it can be searched out. It is as if "a bird of the air had carried the voice." You are as much at a loss as the Syrian monarch was, when Elisha the prophet "told the king of Israel the words that he spoke in his bed-chamber" [Wardlaw].

The earth is not a place of secrecy. It is scarcely in the power of earthly frailty to keep anything secret and concealed. Wherefore St. Paul was taken up to the third heaven, when he heard things that might not be uttered: according as St. Ambrose noteth upon it, who saith," Paul heard some secrets of wisdom which he was forbidden to make known to others, and therefore he was taken up into Paradise" [Jermin].

There is a Heavenly King who has immediate note of the most secret suggestions of the mind, and to whose ears are borne even the whispers of rebellion.

CHAPTER XI,

99

CRITICAL NOTES.-1. Cast thy bread upon the waters.] "Bread," rendered in Isaiah xxviii, 28,"bread corn." It has been supposed that there is an allusion to the manner of sowing the seed-corn of the rice plant during the time of the flooding of the fields. But it is doubtful whether this kind of grain was cultivated in Judea in the times of Solomon. The peculiarity of Egyptian agriculture may have suggested this image, where the seed is sown literally "upon the waters" before the inundation of the Nile has subsided. Perhaps the writer had no peculiar usage of agriculture in his mind, but by a bold figure represents a free-handed benevolence which does not too nicely calculate cost and results. 2. Give a portion to seven, and also to eight.] "Seven and eight" and similar combinations are often used in the sense of undefined plurality. (Mich. v. 5, Prov. xxx. 15, Amos i. 3.) The meaning here is clear: seven must not be the limit, but rather "seven and more." 3. And if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.] This figure is suitable to represent the idea of irrevocable Divine judgments overtaking man; but it may be doubted whether it requires that idea. The more probable signification, and more suitable to the theme of these verses, is given by Lange: “The utility of the tree remains the same, whether it falls upon the ground of a possessor bordering it to the north or to the south; if it does not profit the one, it does the other. And it is just so with the gifts of love; their fruit is not lost although they do not always come to light in the manner intended." 5. "he way of the spirit.] Lit. The way of the wind. The same word signifies both wind and spirit. The double meaning may be taken as most in harmony with the latter part of the verse. We cannot track and discover all the mysteries of nature. (John iii. 8.) Nor how the bones do grow in the womb of her that is with child.] The formation of man's physical nature in the womb has always been regarded as peculiarly mysterious. (Psa. cxxxix. 13-16.) 6. And in the evening withhold not thine hand.] Lit. "towards evening." Be diligent both early and late. Either this or that.] Either the labour of the morning or of the evening. 7. Truly the light is sweet.] Light as the symbol of life. (Psa. xxxvi. 9, Job iii. 20.) 8. Yet let him remember the days of darkness; for they shall be many.] Days of misfortune and gloom in this world, and a yet longer season in the dark sojourn of the dead. In the imperfect revelation of the time, the state of the departed was considered as dark and cheerless. All that cometh is vanity.] Everything that happens in the course of the world's history and in daily life; more especially

every man, since men are the prime movers and chief figures in all these things. 9. Rejoice, 0 young man, in thy ycath.] These words need not be understood as ironical. There is a sober and healthy joy which is consistent with the remembrance of the judgment. And wa'k in the ways of thine heart, and in the sight of thine eyes.] There are lawful pleasures both for the heart and eyes; yet in all these things the solemn reckoning of the future must be kept in view. 10. Therefore remove sorrow from thy heart.] The word signifies "sorrow, di satisfaction," not as in the LXX and Vulgate, anger." The command to "rejoice," in verse 9, is here followed by a warning against the opposite state of feeling. Put away evil from thy flesh.] Evil in the sense of misfortune-some evil condition of life.

MAIN HOMILETICS OF THE PARAGRAPH.-Verses 1—6.

THE PRECEPTS OF BENEVOLENCE.

Benevolence is goodness considered, not as an internal state, but as an active habit. As such, it needs the direction of principles and rules, otherwise this genial impulse may degenerate into softness, and fail in various ways of producing the highest possible good. Precepts and rules are but the true method of performing any work or duty when that method is interpreted in language. Benevolence has its precepts. I. Learn to Venture Much. (Verse 1.) We are not certain that our kindest works shall have their proper effect, either in w.nning the gratitude or securing the permanent benefit of others. In the moral. as well as in the natural, world, there is an appearance of waste and failure. Yet the impulse of benevolence must not from hence be discouraged, nor wait for the time of action till it has the fullest assurance of success. We must learn to venture much, for we have often to cast our seeds of kindness" upon the waters," not knowing whither they will be carried, often, too, with as little prospect of reaping any ultimate good as if we scattered them upon the barren foam of the

sea.

The prospect of immediate success must not be our motive. We have to act upon a higher and a nobler principle. 1. We must learn to do good for its own sake. It destroys the nobility of goodness if we are anxious to ascertain what profit we shall have. Moral action that depends entirely upon the spur of reward only belongs to the lowest degrees of spiritual life. The angels do all for love and nothing for reward. The highest virtue is bold to act, indulges in the liberties of a free spirit, and is contented with the luxury of doing good. 2. We must have faith in the imperishableness of good deeds. It is true that the promise of immortality is only to the doer himself. "He that doeth the will of God abideth for ever." (1 John ii. 17.) Much of his work must perish, tainted as it is with human infirmity, and imperfect. Yet all that is of sterling value in it shall abide. Good deeds springing from the fount of purity and unselfishness can never die. They are preserved for ever in the favourable remembrance of God. Even in the present life we are permitted to see some of the fruits and rewards of them. The long delay of their due recognition and recompense may discourage us, but if we are faithful and unwearied in duty we shall see fruit "after many days." 3. We must consider that the issues and rewards of our life are with God. In allowing our goodness freely to spend itself, we are imitating the property of our Heavenly Father, and we may safely leave with Him our keeping and our reward. He knows all the issues of the good man's life, and all the riches of his sure recompense in eternity. These are greatly hidden from us here; therefore, in the meantime, we must learn the uses of that faith which ventures all. Venture is the very soul of the religious life-the attitude of the righteous towards the great things of God yet to be revealed; and the spirit of it penetrates all the forms of duty. II. Do not adopt a Quantitative Standard of Duty. (Verse 2.) We must not order our benevolence by a

cold, arithmetical law. If the purpose to bless seven candidates for our good offices be the limit we have set to our charity, that limit should not be so final a d irreversible as to prevent us from extending our kindness yet to another, if he also stands in need of our favour, 1. True goodness is above the tyranny of minute maxims and rules. That portion of moral conduct which consists in doing good to others has its own laws; but these are wide. Like the laws of nature, they are general and all-pervading. They cannot be represented by a severe and formal code, which does not rise above the letter, and knows nothing of that generous and free spirit of goodness which giveth life. The loving heart disdains the suggestions of that austere and cynical spirit of economy which says, "Why was not this ointment sold for three hundred pence, a given to the poor?" (John xii. 5.) The highest goodness acknowledges no law but the law of love. 2. True goodness often secures a grateful return of favours. "Thou knowest not what evil shall be upon the earth." It is, therefore, wise and prudent to create an interest beforehand, so that we may have succour in the day of calamity. We know not what disaster may cast us upon the kindness of others. Let us, therefore, by the deeds of love, make them our friends now. There is a reward which comes to the good man from society. In the time of prosperity he needs it for his encouragement; but in the time of adversity, it may be his very health and life. 3. True goodness has always some beneficial results. (Verse 3.) Through the ingratitude of mankind, and the moral perversity that is in the world, our good deeds may often seem to fail. Yet they will have some grateful issue-some precious results which cannot altogether die. These may fall out in quite a different direction from the course of our expectation. In any way, there will be benefit and blessing. The utility of the tice is not destroyed whether it falls to the north or to the south. In any case it will be a profit to some one. III. Do not Act by Constraint. (Verse 3.) 1. The constraint of law can never produce the highest goodness. It is possible for a man to do the deeds of kindness, not so much from love as from a sense of right. In the same proportion as he acts herein from any external constraint does he fail to rise to the true nobility of goodness. "The quality of mercy is not strained." 2. The only constraint should be that of love. If the clouds be "full

The

of rain" they must burst in showers of blessing upon the earth. They are the natural image of a heart that can hold out no more, that blesses by a sweet constraint, and in doing good to others relieves itself. The highest natures are not ashamed to own the gracious necessity under which they are laid by love. IV. Be not Over-Cautious. (Verse 4.) He who is always watching with nervous anxiety the wind and rain, and must have the most perfect conditions before he begins his work, can only meet with but poor success. There is a certain boldness about true feeling that does not wait till all is clear and perfectly ascertained. In the uncertainties of the present life, there is a moral obligation to act upon imperfect evidence, upon assurances whose solidity is not quite beyond a doubt. impulse of affection and love will often carry a man beyond the warrant of the logical understanding. He who is timid and hesitating cannot accomplish much go d. It is best to follow the promptings of the generous heart, whithersoever they will lead, without waiting for that assurance of certainty which is never perfectly given to man in this life. In moral action, over-refinements are dangerous-they are impracticable. Therefore, he who waits for action till the most complete conditions favour him may have long to wait, and must suffer many disadvantages. 1. He must lose many opportunities of doing good. If a man does not attempt the duty lying immediately before him, the opportunity may slip away for ever. He must be poor in good works who makes too careful a selection of what he shall do. 2. Such delay tends to paralyse effort. Caution is a valuable principle when used to secure accuracy in moral conduct, and to enable a man to walk surefootedly in this present life. But over-caution amounts

to a disease, relaxes the sinews of effort, and impairs the moral force. He who puts off the doing of good actions, from time to time, loses the healthfulness which a vigorous activity would give him, and in the end scarcely accomplishes anything. V. Be Earnest and Untiring. (Verse 6.) Earnestness and perseverance are the sure conditions of ultimate success. The holy examples of all the wise and good, and the solemn verities amidst which we now live, alike enforce these upon us. This earnestness and untiring devotion to every good work implies-1. A wide and varied action. It extends throughout every part of our working time-from "morning" till "evening." It is distributed over an ample field, and embraces opportunities on every side. It implies-2. A surer and more plentiful reward. If we sow with a liberal and diligent hand, some seeds will be sure to spring up. We may be discouraged by the appearance of a waste of power. God may destroy some of the seeds we sow, but He will preserve others. The work of the morning, or the work of the evening, may perish, yet we may fondly hope that one of them, at least, will succeed. In any case, the diligent worker shall see some profit of his labour. Then, too, the success may happen to be very great. "Thou knowest not whether they both shall be alike good." The law still holds in every case, "He that soweth plentifully shall reap plentifully." VI. Consider that God often Hides from Us the Success of Our Work. (Verse 5.) It is not possible for us to know the full extent of the impressions we make upon the minds and hearts of others. The good seed we sow may be borne very far, and quite beyond our observation and knowledge ripen into precious fruit. God, in this thing also, does hide Himself. Our works, as well as the deepest things of our soul, are laid up with Him, awaiting that Judgment which shall make all things manifest. The labours of love cannot be fully reckoned up in this world. This ignorance of the whole cause of our success is-1. A necessity of our present condition. Man is still the greatest mystery to himself. The delicacy of the human spirit is such that it is impossible to say how far it is affected by the words and acts of another. In our present imperfect stage we cannot have full light either upon the reasons of God's dealings, or upon the issues of our conduct. This ignorance, in both cases, may be a necessary discipline. It is suitable to a life of faith, and for perfecting the grace of humility. 2. It is analogous to our ignorance of nature's mysteries. We can observe the effects and direction of the wind, but cannot tell whence it cometh, and whither it goeth." (John iii. 8.) We have no faculty to observe where the wind arises, and where it breathes out its last gasp. In like manner we are ignorant of the mystery of organic life -most notably of human life. Science can do much in classifying facts and reducing them to general laws, but cannot arrive at the ultimate mystery. How our physical nature is developed in the darkness of the silent womb, and prepared for the light and work of life, is still inexplicable to us. If we are ignorant of what is so intimately connected with ourselves, how can we presume to know all the work that God is doing in the world? Let us stand in awe and reverence before the depths of Divine knowledge, which conceal so much from our most piercing sight. Enough for man to know, that there is duty to be done, there are safe principles to act upon, and all faithful workers are sure of reward.

SUGGESTIVE COMMENTS ON THE VERSES

Verse 1. Suppose that you are in the South Sea Isles, where the breadfruit grows, and that by chance, or on purpose, you scatter some of its precious bunches on the sea. At the moment you may feel that they are

lost; but, should the winds and waters waft them to one of those reef islands with which such seas are thickly studded, the wandering seeds may get washed ashore, and beneath those brilliant suns may quickly grow to a