I. THE ATTRIBUTES OF THIS LIFE. (Vers. 1-3.)

1. It is the life of innocence, in the seeking to have a conscience "void of offence toward God and toward men." This makes poverty rich and privation blessed, for the kingdom of heaven is for such. The consciousness of being dear to God is the true wealth of the soul; the sense of being alienated from him darkens and distresses even amidst wealth and luxury. In addition to this, let us recollect the paradox of the apostle, "Poor, yet making many rich." It is such lives that have indeed enriched the world.

2. It is the life of thoughtfulness.

3. It is the life of content.

II. ITS TRIALS AND CONSOLATIONS.

1. It often incurs the coldness of the world (ver. 4). A man who goes down in the scale of wealth finds, in the same degree, the circle of ordinary acquaintances shrink.

2. But there is consolation - a sweetness even in the heart of this bitter experience, for the soul is thrown the more entirely upon God. When friends, when even father and mother forsake, the Lord takes up. Deus meus et omnia! We are naturally prone to rely more upon man than upon God; and have to rewrite upon our memories the old biblical maxim, "Put not your trust in man." Poverty may separate us from so called friends, but "who shall separate us from the love of Christ?"

III. THE REPULSIVE CONTRAST TO THIS LIFE. A victim of vice and moral poverty amidst outward wealth.

1. Folly and untruth. (Ver. 1.) The words and the thoughts are interchangeable. The godless, selfish rich man's life is a living lie. The outward parts of Dives and Lazarus are in the sight of Heaven reversed.

2. Thoughtless rashness. (Ver. 2.) The "making haste to be rich," so strong a passion of our day, may be chiefly thought of. But any excessive eagerness of ambitious desire, or sensual pleasure which blinds the soul to thought, and indisposes for serious reflection, comes under this head. But the unreflective life is neither safe nor happy. It is to such thoughtless ones the solemn warning comes, "Thou fool! thy soul shall be required of thee."

3. Murmuring discontent. (Ver. 3.) The source of the vicious kind of discontent is a conscience at war with itself, and perversely mistaking the true nature of the satisfaction it needs. The "Divine discontent" which springs from the sense of our inward poverty carries in it the seed of its own satisfaction. It is the blessed hunger and thirst which shall be fed.

4. False social relations. (Ver. 4.) Of the friends made by riches it is true that "riches harm them, not the man" (Bishop Hall). And the great man lives amidst illusions; and, in moments of insight, doubts whether among the obsequious crowd there be a heart he can claim as his own. In such an atmosphere, false witness and lies, in all their forms of scandal, slander, destruction, spring up (ver. 5). It is a hollow life, and the fires of judgment murmur beneath it. Yet the fulsome flattery which rises like a cloud of incense before the rich man, and the throng of easily bought "friends," still hide from him the true state of the case. Well may Divine Wisdom warn of the difficulty which attends the rich man's entrance into the kingdom. Here there are great lessons on compensation. God hath set the one thing over against the other, to the end that we should seek nothing after him (Ecclesiastes 7:14). The gentle and humble poor may convert their poverty into the fine gold of the spirit; while the rich man too dearly buys "position" at the expense of the soul. - J.

I. THAT IGNORANCE OF GOD IS FATAL. "This is life eternal, to know God;" and if the knowledge of God is life, what must the ignorance of him be? History and observation only too fully assure us what it is: it is spiritual and moral death; the departure of the soul from all that enlightens and elevates, and its sinking down into grovelling and debasing superstitions. To be without the knowledge of God is simply fatal to the soul of man.

II. THAT IGNORANCE OF OUR HUMAN NATURE IS PERILOUS.

1. Not to know its nobler possibilities is to be without the needful incentive to lofty aspiration and strenuous endeavour.

2. Not to know its weaknesses and its possibilities of evil is to go forward into the midst of bristling dangers, unarmed and undefended.

III. THAT IGNORANCE OF THE WORLD (OF MEN AND THINGS) IS HIGHLY UNDESIRABLE.

1. To study, and thus to be acquainted with nature as God has fashioned it, to be familiar with the ways and with the arts and sciences of man, - is to be braced and strengthened in mind, is to be far better able to understand and to apply the truth of God as revealed in his Word.

2. To be ignorant of all this is to be correspondingly weak and incapable. Knowledge is power, and ignorance is weakness, in every direction. To go on our way through the world, failing to acquire the grasp of fact and truth which intelligent observation and patient study would secure, - this is to leave untouched one large part of the heritage which our heavenly Father is offering to us. There is one particular consequence of ignorance which the wise man specifies; for he reminds us -

IV. THAT PRECIPITANCY IN WORD AND DEED IS POSITIVELY GUILTY. "He that hasteth with his feet sinneth." An unwise and hurtful precipitancy is the natural accompaniment of ignorance. The man who knows only a very little, does not know when he has heard only one-half of all that can be learnt; hence he decides and speaks and acts off hand, without waiting for additional, complementary, or qualifying particulars. And hence he judges falsely and unjustly; hence he act,'s unrighteously and foolishly, and often cruelly; he takes steps which he has laboriously and ignominiously to retrace; he does harm to the very cause which he is most anxious to help. It is the man of wide knowledge and expanded view, it is the large-minded and well informed soul, that bears the best testimony, that does the worthiest and most enduring work, that lives the largest and most enviable life. - C.

I. GOD'S RIGHTEOUS WAY. The way in which God intended man to walk was that way of wisdom, all of whose paths are peace. This divinely appointed way is that of holy service. Man, like every other being above him, and every other creature below him in the universe, was created to serve. We were created to serve our God and out kind; and in this double service we should find our rest and our heritage. This, which is God's way, should have been our way also.

II. MAN'S PERVERTED WAY. Man, in his sin and his folly, has "perverted his way;" he has attempted another path, a short cut to happiness and success. He has turned out of the high road of holy service into the by-path of selfishness; he has sought his satisfaction and his portion in following his own will, in giving himself up to worldly ambitions, in indulging in unholy pleasure, in living for mere enjoyment, in making himself the master, and his own good the end and aim of his life.

III. HIS CONSEQUENT DISQUIETUDE. When anything is in its wrong place, there is certain to be unrest. If in the mechanism of the human body, or in the machinery of an engine, or in the working of some organization, anything (or anyone) is misplaced, disorder and disquietude invariably ensue. And when man puts his will above or against that of his Divine Creator, that of his heavenly Father, there is a displacement and reversal such as may well bring about disturbance. And it does. It is hardly saying too much to say that all the violence, disease, strife, misery, poverty, death, we see around us arise from this disastrous perversion - from man trying to turn God's way of blessedness into his own way. Man's method has been utterly wrong and mistaken, and the penalty of his folly is heartache, wretchedness, ruin.

IV. HIS VAIN AND GUILTY COMPLAINT. He "fretteth against the Lord." Instead of smiting himself, he complains of God. He falls to see that the source of his unrest is in his own heart; he ascribes it to his circumstances, and he imputes these to his Creator. So, either secretly or openly, he complains of God; he thinks, and perhaps says, that God has dealt hardly with him, has denied to him what he has given to others; in the dark depths of his soul is a guilty rebelliousness.

V. THE ONE WAY OF REST. This is to return unto the Lord in free and full submission.

1. To recognize God's righteous claim upon us, as our Creator, Preserver, Redeemer.

2. To acknowledge to ourselves and to confess to him that we have guiltily withheld ourselves from him, and sinfully complained of his holy will.

3. To ask his mercy in Jesus Christ our Saviour, and offer our hearts to himself and our lives to his service. This is the one way of rest and joy; it is "the path of life." - C.

I. THE WORTH OF INTELLIGENCE.

1. It is self-conservative (ver. 8). We all love our own soul or life in any healthy state of body and mind. We all want to live as long as possible. It is natural to desire to live again beyond the grave. Then let us understand that there is no way to these ends except that of intelligence, in the highest and in every sense.

2. It is the source of happiness. (Ver. 8.) The truth is very general and abstract, like the truth of the whole of these proverbs. It does not amount to this - that good sense will in every case procure happiness, but that there is no true happiness without it.

II. SOME MAXIMS OF INTELLIGENCE.

1. The sorrow that falsehood brings. (Ver. 9.) It is certain. Many a lie is not immediately found out in the ordinary sense of these words; but it is always found in the man's mind. It vitiates the intelligence, undermines the moral strength. The rest must follow in its time - somewhere, somehow.

2. Vanity stands in its own light. (Ver. 10.) Those who have given way to over weening self-esteem and arrogance of temper - like Rehoboam, or like Alexander the Great, or Napoleon - become only the more conceited and presumptuous in success. The opposite of vanity is not grovelling self-disparagement, but the sense which teaches us to know our place.

3. The prudence of toleration and of conciliation. (Vers. 11, 12.) Socrates was a noble example of these virtues in the heathen world. We who have "learned Christ" should not at least fall behind him. To bear our wrongs with patience is the lower degree of this virtue. Positively to "overcome evil with good" stands higher. Highest of all is the Divine art to turn persecutors into friends (1 Peter 2:19; Matthew 5:44, sqq.).

4. The arcana of domestic life. (Vers. 13, 14.)

(1) The foolish son. "Many are the miseries of a man's life, but none like that which cometh from him who should be the stay of his life." "Write this man childless" would have been a boon in comparison.

(2) The tiresome spouse. Wearing the heart that is firm as stone by her continual contentions.

(3) The kind and good wife. No gift so clearly shows the tender providence of God.

5. The inevitable fate of idleness. (Ver. 15.)

(1) It produces a lethargy in the soul. (Ch. 6:9, 10.) The faculties that are not used become benumbed and effete.

(2) Thus it leads to want. Although these are general maxims of a highly abstract character, still how true on the whole - if not without exception - they are to life! "He that will not work, neither let him eat."

6. The wisdom of attention to God's commands. (Ver. 16.)

(1) To every man his soul is dear; i.e. his life is sweet.

(2) The great secret, in the lower sense of self-preservation, in the higher of salvation, is obedience to law.

(3) Inattention is the chief source of calamity. In the lower relation it is so. The careless crossing of the road, the unsteady foot on the mountain-side seems to be punished instantly and terribly. And this is the type of the truth in higher aspects.

7. The reward of pity and benevolence. (Ver. 17.) Sir Thomas More used to say there was more rhetoric in this sentence than in a whole library. God looks upon the poor as his own, and satisfies the debts they cannot pay. In spending upon the poor the good man serves God in his designs with reference to men. - J.

I. THAT CONTEMPTUOUS CARELESSNESS MEANS CERTAIN RUIN. "He that despiseth his ways shall die." The man who never pauses to consider what he can accomplish, how he shall spend his days and his powers, but who goes aimlessly onward, letting youth and manhood pass without any serious thought at all, and content to snatch the enjoyment of the passing hour, - is a man of folly, and he can expect nothing, as he certainly will find nothing, but the most meagre portion and a very speedy end of everything. He sows to the flesh, and of the flesh he reaps corruption. To "despise our way" in this fashion is to forfeit our inheritance and come to utter destitution. Moving higher up, but still failing to reach the right standard, we remark -

II. THAT ANY COUNSEL WHICH IS NOT OF GOD WILL PROVE DISAPPOINTING. There is much cleverness and keenness that is not wisdom; there is much concern about ourself and our future which is not a true "love for our own soul." There are many counsellors who will advise us to seek certain pleasures, or to aim at certain honours, or to climb to a certain position, or to seek entrance into some particular society, or to secure a certain treasure, - and it will be well with us. But any counsel which fall, short of telling us the will of God, which leaves untold the wisdom which is from above, will certainly prove to be unsound. A point will come in our experience where it will break down. It will not meet the deeper necessities of our nature nor the darker passages of our life. We must take higher ground - that on which we see -

III. THAT DIVINE WISDOM WILL LEAD US TO TRUE AND LASTING BLESSEDNESS. "The fear of the Lord, that is wisdom; and to depart from evil is understanding" (Job 28:28; see Proverbs 1:7; Proverbs 9:10). And surely:

1. To know God is, in itself, a real and a great blessing (Jeremiah 9:24). To know God as he is revealed in Jesus Christ is to be enriched in the most precious and valuable knowledge; it is "to be wiser than the ancients;" it is to have that in our mind which is of more intrinsic worth than all that men can put into their pockets.

2. To know God in Jesus Christ is to have rest of heart (Matthew 11:28, 29). Those who love themselves will surely care for spiritual rest - for a peace which no favouring circumstances can confer.

3. To learn of Christ and keep his commandments is to be preserved in moral and spiritual integrity; he that "keepeth the commandments" by consulting the will of Christ will certainly "keep his own soul" from all that stains and slays a human spirit and a human life - from impurity, insobriety, untruthfulness, dishonesty, profanity, selfishness; he will "keep his soul" in the love of God, in the light of his countenance, under his guardian care. To remain loyal to the wisdom of God (to "keep understanding") is to find every good that is open to us. It is to move along that path which is evermore ascending; which conducts to the loftier heights of moral excellency, of exalted spiritual joy, of holy and noble service; which leads to the very gates of heaven and the near presence of God. - C.

I. THAT HAUGHTY UNKINDNESS IS A HEINOUS SIN. To mock the poor or to oppress the poor is to reproach our Maker. For he that made us made them; and, in many instances, made them to be as they are. The Son of man himself was poor, having nowhere to lay his head; and although it is true that poverty is very often the consequence and penalty of sin, yet, on the other hand, it is often

(1) the accompaniment of virtue and piety; and

(2) frequently it has been the penalty of faithfulness to conviction, and therefore the sign of peculiar worth.

To treat with disdain a condition which God himself has associated with piety and even with nobility of character is to mock our Maker. And to oppress such is to he guilty of a flagrant sin; it is to take advantage of weakness in order to do a neighbour wrong; this is to add meanness to cruelty and injustice. It is, moreover, to do that which our Lord has told us he will consider to be directed against himself (Matthew 25:42, 43).

II. THAT PRACTICAL PITIFULNESS IS A MUCH REWARDED VIRTUE,

1. It is accepted by our Divine Lord as a service rendered to himself (text; Matthew 25:35, 36). How gladly would we minister to Jesus Christ were we to recognize in some weary and troubled neighbour none other than the Redeemer himself clothed in human form again! But we need not long for such an opportunity; nor need we wait for it. It is ours. We have but to show practical kindness to "one of the least" of his brethren, and we show it unto him, the Lord himself (Matthew 25:40). And what we do shall be rendered unto us again; i.e. we shall receive in return from our Father that which will fully compensate us. Our reward will include not only this gracious acceptance, but:

2. We shall earn the gratitude of thankful hearts; and if (as is likely enough) we go sometimes unblessed of man, yet at other times we shall not want the cordial, loving, prayerful gratitude of a human heart; and what better treasure could we hold than that?

3. God will bless us in our own hearts forevery kindness we render. He has so made our spirits that they are affected for good or evil by everything we do. Each thought, each deed, leaves us other than we were; stronger, wiser, worthier, or else weaker, less wise, less excellent, than before. Our character is the final result of everything that we have ever done, both in mind and in the flesh. So that each gracious word we speak, each kindly service we render to any one in need, is one more stroke of the chisel which is carving a beautiful character, fair in the sight of God himself.

4. We gain the present favour of our Divine Lord, and may look for his strong succour in our own time of need.

5. We shall receive his word of honour in the day "when every man shall have praise of God" (1 Corinthians 4:5). - C.

I. IN THE PARENTAL RELATION. (Ver. 18.)

1. The necessity of discipline. The exuberance of youth needs the hand of the pruner; the wildness of the colt must be early tamed, or never. Weak indulgence is the worst unkindness to children.

2. The unwisdom of excessive severity. Cruelty is not discipline; too great sharpness is as bed as the other extreme. Children are thus made base, induced to take up with bad company, and to surfeit and run to excess when they become their own masters.

II. IS THE RELATION OF SELF-GOVERNMENT.

1. The folly and injuriousness of passion. (Ver. 19.) Not only in the harmful deeds and words it may produce towards others, but in the havoc it produces in one's own bosom. How fine the saying of Plato to his slave, "I would beat thee, but that I am angry"! "Learn of him who is meek and lowly of heart."

2. The wisdom of a teachable spirit. (Ver. 20.) Never to be above listening to proffered advice from others, and to find in every humiliation and every failure an admonition from the Father of spirits, - this is life wisdom. And thus a store is being laid up against the time to come, that we may lay hold on eternal life.

III. PRUDENCE BUT A FINITE WISDOM. (Ver. 21.) God is our best Counsellor; without him our prudence avails not, and along with all prudence there must be the recognition of his overruling, all-controlling wisdom. To begin with God is the true secret of success in every enterprise. May he prevent, or go before, us in all our doings! - J.

I. THE NEED OF READINESS AT THE END. "How shall we enjoy the present time?" asks one; "How shall we make ready for the end?" asks another and a wiser soul. The question presents itself to the youth, as he looks forward to the end of the term and the coming of the examination or the writing of the report; to the young man - the apprentice, the articled clerk, the student - as he considers how he shall go through his trial hour and be prepared for his business or profession; to the man in middle life, as he foresees the time coming when he can no longer do as he is doing now, and must have something to fall back upon in his declining days; to the man in later life, as he is compelled to feel that his powers are fast failing, and that the hour is not distant when he will stand on the very verge of life and confront the long and solemn future. It should also be present in the mind of those who are soon to go forth into the sterner conflict of life, to meet alone, away from home influences, the serious and strong temptations of an evil world. Whatever the stage through which we are now passing, it moves towards its close - an end which is sure to open out into something beyond, and, most likely, something more important, weighted with graver responsibilities and leading to larger issues. Are we so living, the wise will ask, that we shall be ready for that end when it comes?

II. THE CONSEQUENT NEED TO LEARN OF GOD. "Hear counsel," etc.

1. There is much need to learn of men - from our parents, from our teachers, from every form of instructive literature, from all that the experiences of men, as we watch their life, are saying to us. Whoso would be wise at the end of his career should have an open mind that everyone and everything may teach him. Lessons are to be learnt from every event, however simple and humble it may be. The wide world is the school which the wise will never "leave."

2. There is much more need to learn of God, to learn of Christ. For:

(1) He can speak authoritatively, as man cannot.

(2) He gives us wisdom unmingled with error, as man does not.

(3) He can tell us how to find his Divine favour and how to reach his nearer presence, as no man can.

Let us learn of Christ and be wise. - C.

I. THE THOUGHTS OF MAN'S MIND. We know how fugitive these are; how they come and go like the flash of the lightning; and even those which linger are but short-lived, they soon give place to others. Even those thoughts which become "fixed," which settle down into plans and purposes, have but a brief tenure in our brain; they, too, pass away and make room for others in their turn. Our thoughts are:

1. Fluctuating and therefore many. We care for one pleasure, we pursue one object now; but in a few weeks, or even days, we may weary of the one, we may be compelled to turn our attention from the other.

2. Feeble and therefore many. We propose and adopt one method, but it fails; and then we try another, and that fails; then we resort to a third, which also fails. We pass from thought to thought, from plan to plan; our very feebleness accounting for the manifoldness of our devices.

3. False and therefore many. We hold certain theories today; tomorrow they will be exploded, and we shall entertain another; before long that will yield to a third.

4. Sinful and therefore many. Nothing that is wrong can last; it must be dethroned, because it is evil, immoral, guilty.

5. Selfish and therefore many. We are concerning ourselves supremely about our own affairs or those of our family; but these are passing interests, changing with the flitting hours.

II. THE THOUGHTS WHICH ARE IN THE MIND OF GOD. His counsel stands (text). "The counsel of the Lord standeth forever, the thoughts of his heart to all generations" (Psalm 33:11). God's purpose holds from age to age. For:

1. He rules in righteousness. He is governing the world by Divine and unchanging principles. "With him is no variableness," because he ever loves what is righteous and hates what is unholy and impure and unkind. He cannot change his course, because he cannot change his character.

2. He is working out one great beneficent conclusion. He is redeeming a lost world, reconciling it unto himself, uprooting the multiform sources of wrong and wretchedness, establishing the blessed kingdom of Christ, the kingdom of heaven on the earth.

3. He has ample time and power at his command; he has no need to change his plan, to resort to "devices." His eternal thought moves on His undisturbed affairs; and is working out a glorious consummation which nothing shall avail to avert.

4. His perfect wisdom makes quite unnecessary the adoption of any other course than that which he is employing.

(1) Steadfastness is one sign of wisdom. If we see a man or a Church perpetually changing its methods, we may be sure that it is weak.

(2) Let us make God's great and holy purpose ours;

(a) for it is that with which our eternal interest is bound up;

(b) it is certain to be victorious.

3. Let us work on for our Lord and with him, in the calmness that becomes those who are confident of ultimate success. - C.

I. HUMAN KINDNESS. (Ver. 22.) There is no purer delight than in the feelings of love and the practical exercise of universal kindness. If the mere pleasure of the selfish and the benevolent life be the criterion, without question the latter has the advantage.

II. TRUTHFULNESS. (Vers. 22, 28.) So the honest poor outweighs the rich or successful liar in intrinsic happiness as well as in repute. The worthless witness is pest to society, an abomination to God.

III. PIETY. (Ver. 23.) It is a living principle in every sense of the word - hath the promise of life in both worlds. It provides for the soul satisfaction, rest, the consciousness of present and eternal security.

IV. IDLENESS. (Ver. 24.) Exposed by a vivid picture of the idle man's attitude. It reminds one of the saying concerning a certain distinguished writer's idleness, that were he walking through an orchard where the fruit brushed against his mouth, he would be too idle to open it to bite a morsel. No moral good can be ours without seeking.

V. SCOFFING FOLLY CONTRASTED WITH SIMPLICITY AND SENSE. (Vers. 25, 29.) He that places himself above instruction ends by bringing himself beneath contempt. Scorn for good has, like every sin, its own determined punishment. And "God strikes some that he may warn all."

VI. FILIAL IMPIETY. (Vers. 26, 27.) The shame and sorrow that it brings to parents is constantly insisted on as a lesson and a warning to the latter. If these bitter experiences are to be avoided, let children be timely trained to obedience, respect, and reverence for God. God's Word is the true rule and guide of life, and he who departs from it is a corrupt and seductive teacher. - J.

I. ENSURE OUR SAFETY. So that we shall not be visited with evil. But is not the good man visited with evil? Do not his crops fail, his vessels sink, his shares fall, his difficulties gather, his children die? Does not his health decline, his hope depart, his life lessen? Yes; but:

1. From the worst evils his piety secures him. The "fear of the Lord," that Holy One before whom he stands and with whom he walks, keeps him from folly, from fraud, from vice, from moral contamination, from that "death in life" which is the thing to be dreaded and avoided.

2. And the troubles and sorrows which do assail him lose all their bitterness as they wear the aspect of a heavenly Father's discipline, who, in all that he sends or suffers, is seeking the truest and the lasting well being of his children. The man who is living in the fear of God, and in the love of Jesus Christ, may go on his homeward way with no anxiety in his heart, for he has the promise of his Saviour that all things shall work together for good - those things that are the least pleasant as well as those that are the most inviting.

II. SATISFY OUR SOUL. "Shall abide satisfied." Certainly it is only the man of real piety of whom this word can be used. Discontent is the mark which "the world and the things which are in the world" leave on the countenance and write on the heart of man. Nothing that is less than the Divine gives rest to the human spirit. Mirth, enjoyment, temporary happiness, may be commanded, but not abiding satisfaction. That, however, is found in the devoted service of a Divine Redeemer. Let a man yield himself, his whole powers and all his life, to the Saviour who 1oved him unto death, and in following and serving him he will "find rest unto his soul." Not half-hearted but whole-hearted service brings the joy which no accident can remove and which time does not efface or even lessen. The secret of lifelong blessedness is found, not in the assertion of an impossible freedom from obligation, but in an open, practicable, elevating service of the living God, our Divine Saviour.

III. CONSTITUTE OUR LIFE AND CONDUCT TO A STILL HIGHER FORM OF IT. "The fear of the Lord tendeth to life." It is not merely that a regard for God's will conduces to health and leads to long life (Psalm 91:16); it is not only that it tends to secure to its possessor an honourable and estimable life among men. It is much more than this; it is that it constitutes human life. "This is life eternal, to know thee, the only true God." For man to live in ignorance or in forgetfulness of his Divine Father is to miss or to lose his life while he has it (or seems to have it). On the other hand, to live a life of reverence, of trustfulness in God, of love to him, of filial obedience and submission, of cheerful and devoted cooperation with him in the great redemptive work he is outworking, to be attaining more and more to his own spiritual likeness, - this is life itself, life in its excellency, its fulness, its beauty. Moreover, it itself, with all its worth, is but the prelude of that which is to come. It is the "fair beginning" of that which shall realize a glorious consummation a little further on. With all that hinders and hampers taken away, and with all that facilitates and enlarges bestowed upon us, we enter upon the nobler life beyond, which we have no language to describe because we have no faculty that can conceive its blessedness or its glory.

1. Let the perils of human life point to a Divine Refuge.

2. Let the weariness of earthly good lend to the Divine Source of rest and joy.

3. In the midst of the deathfulness of sin, lay hold on eternal life. - C.