changed from a curse into a blessing. But the consummation of both these deaths," is that irrecoverable paralysis of spirit, and that correspondent condition of body known as the "second death.' This is what the man "pursues" who pursues evil." 3. An abomination. A musical soul hates discord, a honest man hates dishonesty, the pure-minded turn with loathing from all impurity. Although God loves His creatures, He holds in abomination all that is unholy; a persistent frowardness-a constant refusal to fall in with the Divine plan of separating sin from the human soul will-it is here and elsewhere declared-result in the very creature whom He has made becoming an offence to his Divine Creator. II. The life-work of the righteous will meet the certain reward of a Divine character and Divine delight. 1. A Divine character. He is now a partaker of spiritual life. A man's present healthy life is in itself a reward for any self denial he may practise in observing the laws of health. There is a joy in living which a diseased man knows nothing of. So there is a present joy in being in a state of spiritual health, in the exercise of all the graces which are the fruit of the spirit, (Gal. v. 22), to which a man who is morally diseased and dead is an entire stranger. The spiritual life which is the harvest of "sowing righteousness" or uprightness, is a present reward. But the present spiritual life and health is a prophecy and an earnest of a completed and perfected life in the city of God. Righteousness is the very life of God, and in proportion as His children attain perfection of character they attain a more perfect life. (See Homiletics on chap. vii. 1, 4). 2. Divine delight. God is the Author and Fountain of all the righteousness in the universe, and He can but take pleasure in the work of His own hands. He delights in men of uprightness because He sees in them a reproduction of His own character. His "soul delighted," (Isa. xlii. 1), in the work and character of His elected servant, His only-begotten Son, because He was, pre-eminently "the Righteous." (1 Isa. ii. 1). He delights also in His created sons in proportion as their character comes up to that perfect standard. OUTLINES AND SUGGESTIVE COMMENTS. Ver. 19. 1. Opposite characters. The radical idea of the word righteousness seems to be that of equality, as the equilibrium of a pair of scales, etc. Hence, applied to moral or religious matters, it means a correspondence between our obligations on the one hand, and our performance on the other. But as the rightful claims of God and man are embodied in the Divine law, righteousness is considered as obedience and conformity to that law (Deut. vi. 25). And as this rule rather declares what it enjoins to be fit and proper, than makes it so, righteousness, in relation to the arrangement and constitution of things, is order, fitness, reality, truth. The radical meaning of the word here employed to denote the wicked man appears to be that of inequality, unfairness. Hence wicked, that is, unequal, balances (Mic. vi. 11). Agreeably to this idea, the word, when used in a moral sense, means a want of correspondence between duty and performance-nonconformity to the law of God. As righteousness is order, etc., so that which is the essence of wickedness, is disorder, incongruity, deception, a lie, an unsound principle. 2. Opposite practices. As is the tree, so is the fruit. Righteousness renders to God and to man their due. unrighteous man robs God (Mal. iii. 8, 9) of time and talents which should have been devoted to His service. His work is-Deceitful (often) in its intention. Deception is the very object proposed. Deceitful (always) in its nature. Weighed in the balances, it is found wanting. 3. Opposite results. The deceiver himself often becomes the The dupe of his own delusions. By abuse the moral sense becomes blunted, etc., then follows what is described Isa. xliv. 18, 20; 2 Tim. iii. 13. Deceitful in its results generally in this world. A tradesman who makes a point of telling profitable lies, is detected and disbelieved even when he speaks the truth, and, being deserted, comes to ruin.-Certainly in the world to come. Every man loves happiness; but sin will leave the sinuer to weeping and wailing, etc. On the contrary, the righteous has a sure reward. His reward is-1. Certain. The perfections and word of God assure this. 2. Suitable; a reward of truth, a reward in kind, an increase of correct and pious feeling (Matt. v. 6, 8). Hence, 3. Satisfying (Psalm xvii. 15). Abiding (Psa. xix. 9).—Adapted from Sketches of Sermons. 4. Although the ungodly person labour much, yet he doth a work which neither shall continue, nor bring any fruit unto him. The hypocrite giveth alms oftentimes to be seen by men, but he shall never be rewarded for his liberality by the Lord. The transgressor of God's law buildeth himself upon the show of an outward profession such a house will fall. The vain teacher delivereth the straw and the stubble of error and vanity for true doctrine and sound divinity. This work cannot abide; the day will reveal it, and the fire will consume it.-Muffet. : None would be so rich and happy as the servants of Satan, were his promises all performed; but the misery is, that he will promise kingdoms, though he cannot, like Chaldean robbers, have a single sheep without the Divine permission; and what is worst of all, those that trust his promises are paid with fire and brimstone. The devil was a liar from the beginning, yet so infatuated are men, that they will trust him more than a God that cannot lie. The devil places pleasure and profit before them; God, by the threatenings of His word, sets an everlasting hell before them. But they will venture through it, in order to enjoy the vanities with which the great tempter allures them.-Lawson. By necessity of his condition, every man's life, and every moment of it, is a sowing. The machine is continually moving over the field and shaking; it cannot, even for a moment, be made to stand still, so as not to sow. It is not an open question at all whether I shall sow or not to-day; the only question to be decided is, Shall I sow good seed or bad?- Arnot. If righteousness be our main end, God will make it our best friend; nor will He, as the world has done, reward us with ciphers instead of gold.Bridges. Nothing is durable that a wicked man does except his crimes.-A Clarke. Our wage is better than ordinary, the whole crop that we sow is given us for our labour, and therefore let us not be too hasty to reap it before it be ready. Good farmers indeed pay the ploughman sooner than the corn is ripe, but cheaper than the corn is worth: Whereas God bestoweth freely upon his labourers all that they have sown, it is their own, and therefore let them tarry till harvest, and they shall find their hire will far surmount their travail.—Dod. Let us inquire why this gracious course of consecrating a man's self to God in the practice of godliness is called a sowing of righteousness. It is because of the likeness which is betwixt the practice of godliness, and the sowing of the seed-(1) in some things which do go before the sowing. Two things, then, have to be looked after, viz., the preparation of the ground and the choice of seed. In the sowing of righteousness the like to these two are of great behoof. The preparation of the heart and the choice of particulars belonging to a Christian course. (2) In some things which do accompany the sowing, viz.. the time of sowing and the plenty of sowing. When the season comes, the husbandman falls to his work, though, perhaps, it be not so seasonable as he could desire. So in spiritual business-the seed time for righteousness is this life: the opportunity must be taken when it comes. If I meet with many encum 225 brances, shall I cease sowing and tarry for a calmer season? God forbid. Through with it I must, in season, and out of season. If I look for a better time, upon a sudden, there will be no time at all. Then the seedsman casts not in one seed alone, but a handful at once, one handful after another. To sow righteousness is to be rich in good works, to do good once and again, to join with faith virtue; with virtue knowledge, etc. Some do now and then drop out a good work. some little devotion to God, some petty office of mercy to men, but it is to no purpose in the world; no plenty in sowing, no fulness in reaping. (3) In things which follow after sowing. Great is the care that the seed put into the ground may thrive and prosper; the fields be hedged, the cattle be shut out, etc. It is ever and anon looked to, to see how it be going on. So it is in vain to have entered upon a good course if it be not continued. (Phil. iv. 1; Thess. iv. 1; 2 Pet. iii. 18; Heb. vi. 1). Thus we see that to sow righteousness is-1. The submitting a man's self to have his heart broken up by the power of God's word. 2. A diligent inquiry into the best way of pleasing God. 3. A pressing forward amid many encumbrances. 4. A striving to be fruitful in good works. 5. A watching with continued diligence. Hieron. Ver. 19. The course of rivers is to return to the sea, from whence they issue, and so righteousness, coming from the ocean of life, thither tendeth again, and evil, coming from the black sea of darkness, bendeth thither also. The difference which the passengers find is this: that in the waters of righteousness all the tempests and rough waves are in the river, but going on with it to the sea, there is nothing but calmness, security, and pleasantness, in which they bathe themselves for evermore. In the waters of wickedness the passengers find the river to be easy often, and smoothly to carry them along, but following the course of it, when they come to the sea, there are nothing but horrid storms, raging winds, and gaping gulfs of death, wherein they are for ever swallowed up.-Jermin. Our principal pay will be in life, whereof we have part in hand by grace in onr souls in this world, and the rest is behind until the pay day in the world to come. So that a sinner cannot discern the happiness of a Christian, nor conceive how God dealeth with him. For the comfort of a heart is a thing unknown to him, and the glorious life is hid with Christ in God, and shall not fully be seen before we appear with Him in glory.-Dod. If righteousness is a seed, and is sown, and has a certain crop, then, in this way, "righteousness is unto life," but he that pursues evil does so to his death; that is, he grows in spiritual corruption, and that eternally. He grows in spiritual corruption, not because creatures are self-subsistent, and advance by laws implanted in themselves; but because sin is the punishment of sin, and advance by laws implanted in the Almighty. Eternal justice declares that sin must be given up to an advance in sin.-Miller. It is frequently possible for men to screen themselves from the penalty of human laws, but no man can be ungrateful or unjust without suffering for his crime; hence I conclude that these laws must have proceeded from a more excellent legislator than man.Socrates. Ver. 20. Uprightness is a noble quality, for the Lord greatly delights in it. He boasted, if we may speak so, to the devil of Job's invincible integrity. Christ speaks of an upright Nathaniel as a wonder in the world. How wonderful is the grace of God, that takes such kind notice of grace so imperfect as that which may be found on earth.-Lawson. "An abomination to Jehovah," as taught in this book, is a thing so radically full of mischief that it must be forced out of the way some day, by the very necessities of the universe.Miller, Not only those that pursue and practise wickedness, but they also that harbour it in their hearts, are hated of God. (Luke xvi. 15). A man may die of inward bleeding; a man may be damned for contemplative wickedness. The antithesis requires that he should say, such as are upright in heart. But He chooseth rather to say, in their way, not only because a good heart ever makes a good life, but to meet with such as brag of the goodness of their hearts when their lives are altogether loose and licentious. Whereas holiness in the heart, as the candle in the lantern, well appears in the body.-Trapp. A pearl upon a dunghill is worth stooping for, and a gracious man or woman is worth looking after. Sure it is that God looks on them as His jewels, as a chosen generation, a royal priesthood, His delight, His dear children, and what not. It much concerns us then, to set a true value upon them, make a true estimate of them, and (as much as lieth in us) to be mindful of them, comfortable to them, and willing on all occasions to do them good.-Spencer's Things New and Old. MAIN HOMILETICS OF VERSE 21. DELIVERANCE FROM A CONFEDERATED OPPOSITION. I. The wicked will certainly confederate against the good. They will join "hand in hand." 1. On account of their nearness to each other. If two nations who are near neighbours feel that the advance of one in possessions, in power, in wealth, will be the correspondent retrogression of the other, there will be a confederation of each nation. Their nearness to each other will necessitate a defensive confederation-most likely an offensive one, for each will feel that its existence depends upon a union of its members. The wicked and the good in the entire universe make but two hostile camps, although they are not separated into distinct nationalities or divided by geographical boundaries in this world. Some of each side are found in every nation, in every city, in every hamlet, often in the same house, and while this is the case there will be confederation on both sides. We have here to do only with that of the wicked. Hatred of the good is often the only bond of union between wicked men, they feel that, if the good are to be held back from possessing the earth, they must unite to oppose their work. Hatred of Christ united Herod and Pilate (Luke xxiii. 12). 2. This confederation of the wicked is against both persons and principles. The good fight only against the principles of the godless-they love their persons, the wicked hate both the persons and principles of the good. 3. The wicked will confederate because of the tremendous issues depending upon the conflict. It the principles that govern the good should triumph in the world, they instinctively feel that there will be no place left for their persons and principles. 4. Confederation implies choice, confidence in numbers, thought, and a covenant to stand by each other. Those who join hand to hand show that they choose each other's society-choice is a revelation of character-those who join hands with the wicked reveal that they are wicked also. It implies confidence in numbers. Numbers have a wonderful influence in begetting confidence. They inspire men with hope of success. It seems impossible that so many can be defeated. The fact that the wicked are in the majority in this world is often a strong point with them. This was the hope of Pharaoh (Exod. xiv. 6, 7) and of Sennacherib (Isa. xxxvi). The first Napoleon made it his boast that "Providence fought always on the side of great battalions." It likewise implies thought. They do not go to their work without taking counsel together as to the best means of accomplishing their ends. This "multitude of counsellors (ver. 14) is one of the advantages of confederation. It likewise implies covenant. There is something even in a wicked man that makes him slow to break an agreement to violate a solemn promise. Even the wicked Herod would keep his oath to the daughter of Herodias, although the thought of the crime which he must commit to do so startled him for a moment (Matt. xiv. 9). All these things together make up the strength of the confederation of the wicked; but, notwithstanding, II. They will be defeated. "The seed of the righteous will be delivered." The end of all their planning and plotting was the destruction of the good, but it will not be. Another confederation has been formed which has in it a stronger Person than any in the confederation of the wicked. God is in it. God has chosen the good for His confederates because they have chosen Him. (Isa. xli. 8, 9). Although the wicked have many on their side there are more in numbers on the other side (2 Kings vi. 16). Those unseen defenders of the good cause must be taken into account. God has thoughts and plans which embrace and overrule all the plans and schemes of the wicked. He has likewise made a covenant, and He cannot "alter the thing that has gone out of His lips" (Psalm xxxix. 34). Therefore the righteous may meet their foes with this challenge: "Associate yourselves, O ye people, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for the Lord is with us" (Isa. viii. 9, 10). III. The members of the wicked confederation will be punished. Men think that individuals will be lost in the crowd. They think there is safety in being one of many. But it is not so. God will deal with men as individuals. He will "render to every man according to His work" (Psalm lxii. 12). This is the word of the Lord to those who dare "to take counsel together against the Lord and against His anointed (Psalm ii. 2)—“ Judgment also will I lay to the line and righteousness to the plummet; and the hail shall sweep away the refuges of lies, and the waters shall overflow the hiding-place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it" (Isaiah xxviii. 18). And this is His word to "the seed of the righteous,' Behold they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn" (Isaiah liv. 15, 17). ILLUSTRATION. To This A very solemn method of taking an oath in the East is by joining hands, uttering at the same time a curse upon the false swearer. this the wise man probably alludes. form of swearing is still observed in Egypt and the vicinity; for when Mr. Bruce was at Shekh Hunner, he entreated the protection of the governor in prosecuting his journey, when the great people who were assembled came, and after joining hands, repeated a kind of prayer about two minutes long, by which they declared themselves and their children accursed, if ever they lifted up their hands At |