in the making. It is but provisional where absolute certainty cannot be attained. But the thoughts of God stand "to all generations." The whole scheme of an Oriental court, and eminently that of the Great King, was laid out on the idea that it was the visible representation of the court of heaven, and the king himself a visible incarnation of the highest God. The sense of this speaks out in every arrangement, in the least, as in the greatest, and is the key to them all. Thus, the laws of that kingdom, when once uttered, could not be reversed or changed (Dan. vi. 8), because the king who gave them was the incarnation of God, and God cannot repent, or alter the thing which has gone out from His lips [Trench]. The thought of the perfection of God's plan raises our admiration, but, at the same time, inspires a wholesome fear. There is behind all a mysterious and terrible power which we may well fear to offend. Fear should be the instrument of caution, and the sentinel of loving obedience. - The works of God are so perfect that no improvement can be made, and, left to themselves, they will be perpetual. How true is this regarding God's greatest work redemption ! What more could He have done to make it a great salvation than what He has already done? Or what feature of the glorious plan could we afford to want? And now that He has Himself pronounced it a "finished " work, what is there that man can put to it? What is there that he dare take from it? And in doing it He has done it "for ever" [Dr. J. Hamilton]. Verse 15. In all the seeming irregularities of Divine Providence, there are fixed principles which are never departed from. And thus it is that a science of history is possible. So certain is God's method of procedure, that though we know not the special events of the future, we can predict the results of great principles. The future will be but a repetition of the past. Thus the course of humanity through time may be likened to the movements of the solar system. The planets run their fixed cycles, and go over the same paths again. Yet there is with all these movements another by which the whole system is itself travelling in space. So human history, though revealing a perfect sameness from age to age, may yet be travelling towards some certain goal. The deeds of oppression, cruelty, and wrong have not passed away for ever. God will seek them out again, and measure their deserts. The persecutors of the righteous cannot hide themselves even in the abyss of time. THE IMPOTENCE OF TIME. Time has not done much, notwithstanding all; "for that which hath been is now." This language will apply-I. To all the elements of material existence. The forms of the material world are constantly changing, but the elements, of which the first types of all were formed, are the same. The raw materials, out of which the principle of life constructs its organs, and weaves its garments from age to age, are always here. Time, through all its mighty revolutions, cannot destroy an atom. II. To all the spirits of mankind. All human souls that ever have been are now. Not one of the mighty millions who spent his short and misty day of life under these heavens is los. All are thinking, feeling, acting, still. Their bodies are dust, but their bodies were theirs, not they; their instruments, not themselves. "Distinct as is the swimmer from the flood, The lyrist from his lyre." III. To all the general types of human character. All the varieties of human character may be traced to five or six different regal sympathies. There is the inordinate love of pleasure, the undue love of gain, the vain love of show, the mere love of inquiry, the inordinate love of power, the false love of religion, the holy love of God. All these great types of character have been here almost from the earliest dawn of history. Herods and Hamans, Athenians and Pharisees, seem to be living again in every age. IV. To all the principles of the Divine Government. All the principles by which both the physical and moral provinces have been controlled from the beginning are the same now as ever. Harmony with God's laws is the creature's highest de stiny. Rebellion against them is his inevitable ruin. They neither pause nor change, either for angels or men. V. To the grand design of all things. This must ever be the holy development of creature-minds in gratitude, reverence, love, and assimilation to Himself. VI. To the recollections of the human memory. Memory gathers up every fragment of all that hath been," so that none may be lost. The history of man is recorded, not in books, but in souls. VII. To all the conditions of man's well-being. Physical, intellectual, spiritual [Homilist]. MAIN HOMILETICS OF THE PARAGRAPH.-Verses 16-18. I. It is a manifest and daring iniquity. History gives a sad recital of deeds of oppression and wrong done in the sacred name of justice. Power and place have been abused to serve the basest passions of human nature. This is a manifest and daring form of impiety. 1. Rulers and judges are in the place of God. Human law has for its chief object the preservation of order, the securing of the best conditions of national prosperity, and the guardianship of public morality. Those who administer the law stand in the place of God, who is the fountain of all law and authority. When these abuse their position, a Divine idea is perverted and dishonoured, A lofty principle of the Divine Government is subjected to a degrading parody. Such a sin is a daring insult to the majesty of Heaven. 2. When they are corrupt, the worst evils follow. The streams of social life are poisoned, the innocent are without defence, and the restraints of wickedness are slackened or broken. But one great evil that follows is the oppression of the righteous. The Church has often come into conflict with the civil power, and the good have been persecuted in the name of law and justice. II. It is a source of discipline for the righteous. Like other evils, this is overruled by Providence, and made to serve the purposes of discipline. 1. It serves to develop spiritual character. (Verse 18.) It manifests what is in men. It marks off the brutish part of mankind from those who are moved by high principle and noble aspirations. The good, under every oppression and injury, have the support of conscience-they are strong in integrity. Affliction does but fetch out the hidden lustre of their graces. 2. It serves to cure radical evils in the Church of God. Times of outward ease and prosperity for the Church have some special dangers, the chief of which is pride -a vice easily forced into bloom by the warmth of prosperity; but soon nipped by the keen blasts of adversity. 3. It serves to show to what baseness human nature may come, apart from Divine influence. (Verse 18.) "They themselves." Having quenched the Divine light within them, and all better hopes and feelings, some men have become monsters of injustice, and degraded themselves to the level of beasts. In times of persecution, when deeds of cruelty and slaughter have their sanction from the seat of justice, it is difficult to believe that men capable of such fierce brutality have immortal souls. It seems easier to believe that men are but beasts, after all, to be tamed for pleasure, or destroyed for sport. III. It tends to ripen the world for Divine Retribution. God cannot allow the misuse of the most sacred gifts to go on for ever. Judgment may be delayed, but it will come at last. 1. Our spiritual instincts call for such an interference. There is something within every righteous soul which is prophetic of the time when all the present moral confusion and disorder shall have an end. Christ is the hope of all the oppressed ones-Himself their chief in affliction. The world once looked upon the picture of Herod in purple on the throne, and the purest and loveliest of humanity crucified between two thieves; but the day is coming when the universe shall look upon another picture, wherein shall be a sad reversal. 2. The character of God teaches us to expect it. He is wise, just, and holy, and (though the process to us seems slow) He will maintain the honour of His name. He must make a separation between the righteous and the wicked-thus He will judge both. (Verse 17.) 3. The appeal of the oppressed from earth to heaven will be heard. (Verse 17.) time there." The Royal Preacher, as it were, points from the seat of unrighteousness with his lifted finger to heaven-the home of justice. "There"-such is the answer of the persecuted, and the only answer which many souls in their dumb agony could give. "A SUGGESTIVE COMMENTS ON THE VERSES. Verse 16. The advancement of men to places of power and trust in the world, who abuse the same to the oppression of piety and equity, and the promoting of ungodliness and injustice, is a di-pensation that, of any other, the Lord's people had most need to be guarded against stumbling at, and taught how to judge aright of; seeing Satan takes occasion from thence to tempt to corruption of the best to Atheism, or denial of a Providence (Isa. xl. 27), and to join with such men in their sinful ways (Psa. lxxiii., 10, 13) [Nisbet]. Wickedness is too obvious and mani fest-too weak by itself to succeed. It has to assume the forms of goodness. Hence under the pretence of justice the vilest wrongs have been inflicted. Corruption in the seat of justice tends -1. To confuse all moral distinctions. 2. To put to sore trial minds of wavering principle and unstable virtue. 3. To disorganise the frame of society. 4. To retard social progress. The wisest and best of mankind have suffered fearful evils under the mockery of a trial. Even Christ Himself went from a human judgment-seat to His Cross. Place and authority do not ensure the integrity of those who possess them. Some of the worst names in history have held the most exalted positions. The throne which Solomon made was overlaid with the most pure gold; and what did this signify but the esteem and price in which God would have justice to be held, as also how pure the judgments should be that from thence are given? But too often where the seat is gold, he that sits on it is brass; where the place is the place of judg. ment and righteousness, wickedness and iniquity are found [Jermin]. Verse 17. The world has a terrible account of injustice and wrong to answer for. God will yet have a reckoning with the children of men. God is just, though by the impene trable clouds of Providence that justice may for awhile be hidden. He will clear the scene in the end, and spurn from His presence every form of evil. The true and good who have been wronged here shall take their case before a higher court. With two worlds in which to outwork the retribution, and with 8 whole eternity to overtake the arrears of time, oh! how tyrants should fear for God's judgments!-and that match which themselves have kindled, and which is slowly creeping round to explode their own subjacent mine, in what floods of repentance, if wise, would they drench it! [Dr. J. Hamilton.] The vindication of the righteous is as much a proper work of judgment as the condemnation of the sinner. The Avenger is afoot, and will yet overtake all oppressors. The judgment of God will yet repair all the wrongs of time. At the sight of the worst oppressions and wrongs, our soul instinctively fastens upon the idea of the judgment, and points to the lofty throne of eternal justice. As there is a time for every purpose and work, so there will be a time when all things shall be ripe for Divine judg ment. Verse 18. For a moment the Royal Preacher felt relief in recalling the future judgment. But what care they for the judgment? So brutish are they that they neither look forward nor look up, but are content with their daily ravin. Yes, beasts, I half believe you. Your grossness almost converts me to your own materialism. I wish that God would manifest you to yourselves, and show you how brutish you are living, and how brute-like you will die [Dr. J. Hamilton]. Times of misrule and injustice manifest character by affording scope for human malignity, or by giving opportunity for the integrity of high principle to assert itself. In human nature, how often the animal has surmounted the rational! Men have made themselves beasts by indulgence in animal pleasures, by their cruelty and rage, and by extinguishing the sense of immortality. The evil of some is disguised and restrained by circumstances. It wants only a fit opportunity for their vices to attain a maturity of corruption. Wicked men may see that the dis pensations of God, even the most grievous, may contribute much for their good, if they make a right use thereof; for while He is manifesting them to the world, they ought to think that it is done "that they may see themselves to be beasts," and so may loa he themselves, and thank Him that they are not destroyed, but preserved that they may seek mercy, and a change of their nature [Nisbet]. MAIN HOMILETICS OF THE PARAGRAPH.-Verses 19-22. The Royal There are times when the most assured truths are questioned. Preacher assumes the sceptic, and allows the appearances of things to cast on him the dismal shadow of doubt. I. This doubt may arise from the identity of the outward conditions both of man and the lower animals. In the features of their physical existence, they are so much alike that one may be tempted to predict for them a common fate-total extinction at death. 1. They appear to be both alike under the dominion of chance. (Verse 19.) "Befalleth "--ie., they are mere chance, in the sense of being subject to it. They have not the free determination of their own lot. We apply the term chance to describe those occurrences whose causes are obscure. Those things upon which life mostly depends are wholly out of the power alike of men and beasts. They both appear to be the sport of innumerable chances. 2. Both are informed by the same principle of life. (Verse 19.) "One breath." In the essential qualities of physical life, our nature can boast no pre-eminence. The beasts, like ourselves, are supported by the products of the earth, and draw the vital air. They follow the same analogy of physical construction. They are liable to disease, danger, and accident. 3. They have both the same origin and destiny. As far as outward appearance is concerned, no difference can be detected in the two extremes of their existence. They all come from the dust, and return to the dust again. II. This doubt is strengthened by our complete ignorance of a future life. (Verse 21.) We may, indeed, speak of the spirit of man going "upward," and the spirit of the beast going "downward," yet the difference is too subtle to be easily discerned. "Who knoweth?" In the absence of any certain information, who can make a positive assertion? 1. We have no experience of a superior life for man. Knowledge does increase through ages, but humanity has gathered no experience of any life beyond this world. No one has returned from the other shores of life to tell the mysterious secret. The eternal silence of the grave strengthens doubt. 2. Human reason is powerless to give us any assurance of such a life. Reason may give us probable grounds for believing that there may be such a destiny for man, but it cannot give us a certainty. We may reason ourselves, almost with equal facility, into a belief for or against immortality. And in the similarity of the fates both of men and beasts, it is hard to discover the difference. There are times when the sense of immortality is not strong. 3. Some have accepted materialism as a doctrine. The blank ignorance of man upon the subject, together with appearances, have led them to adopt the dismal creed of hopeless extinction in the grave. Consider the wail of despair which marks some of the ancient poetry. St. Paul tells us the heathen had "no hope." The very existence of doubt implies that there is some evidence on the other side of the question. III This doubt ought not to interfere with the enjoyment of the present. In Whatever be our Man can enjoy his the darkest seasons of doubt, there are some manifest duties. fate when life is ended, some clear path lies before us now. portion. 1. The present life affords scope for such enjoyment. No one thoug t, however tremendous or awful it may be, can ever be present to the mind. The short tenure of existence here, the dread certainty of death, does not prevent mankind from enjoying the present world. 2. No other arrangement will be made for man in this life. (Verse 22.) "That is his portion; " when he has once departed from life, he cannot enjoy it again. Each life is a measured portion once for all. 3. We are unable either to command or to look into the future. A man cannot tell what shall be after him, even in his own immediate circle. He cannot shape the future according to his own views or wishes. It is vain for a man to trouble himself much regarding that over which he can have no command, and which is hopelessly concealed from him. SUGGESTIVE COMMENTS ON THE VERSES. Verse 19. If one questioned the eyes and judgment without listening to the Word of God, human life would appear to be governed by mere chance to such an extent that men would seem to be, as it were, like a great ant-hill, and like ants to be crushed. But the revelation of the Divine Word must be placed in contrast with this appearance [Melanchthon]. In building up the science of material things we learn to correct appearances -the reports of sense-by the convictions of reason. So the dark and melancholy appearances of life around us must be corrected by the light of faith. On this, the human side of life, all is seeming confusion, as if chance and accident held dominion. He who looks no further has sufficient occasion for doubt and denial. We cannot see life clearly unless we see it in God's light. The anatomist can only examine the structure of the organs of physical life. The immortal creature cannot be investigated by the scalpel. The sense discovers, both in man and beast, the same wave of life beating to and fro. He who only regards the physical part of our nature may believe, without difficulty, that the same dark fate is reserved for both. Verse 20. The lowly origin and destiny of the material part of our nature should be-a motive for humility-a rebuke to arrogance-a reason for seeking the imperishable. It is but one place, there be no upper and lower places in death; but how different soever the places of men may be while they lived, when they die, they are all in the same place; yea, beasts are in the same place with the wisest, the richest, and the greatest men. And there indeed is their journey's end [Jermin]. All that live are borne onwards by an irresistible decree, from dust to dust. The degradation to which our physical nature must come when life is ended is a sore trial to faith. It seems as if we lose existence then. Faith, in seeking to grasp eternal life, has, after all, to leap a precipice. Verse 21. Man's superior destiny in the great future, is a truth not unattainable, yet still difficult to be known. It has been hid from many, and by others has been obscured by sensuality, and devotion to this present world. The common eye cannot trace human existence beyond the last scene of all. The image of God's immortality stamped upon man cannot be discerned on this side of life, yet faith gets a glimpse thereof as reflected in the mirror of God's word. The philosophers were much turmoiled and very busy in seeking after the nature of the soul. Tertullian describes them as in a wood, wherein if they saw any light of truth, it is only glimpses of it through the thick trees of ignorance and errors; and wherein |