Among many shifting factors in the great problem of human life, one factor at least is fixed, viz. that the interests of the righteous are secure. Their fate is linked to God's. All events shall have but one effect on them. This is the granite rock that retains its stable glory amid the restless, seething sea.

I. IT IS A CONSOLATION TO KNOW THAT THE ANGELIC RACES ARE INTERESTED IN HUMAN WELFARE. As Daniel looked with a more intent gaze, he perceived other angelic forms in close proximity. So when God opened the eyes of Elisha's servant, he saw a host of heavenly cavalry encircling his master. Devout research is ever well rewarded. The angels have not attained one common level of knowledge. They inquire one of another; become each other's teachers and each other's helpers. The same topics that interest good men interest angels also. The same impatience to penetrate future events, which men feel, angels also in some measure cherish. They especially take an interest in the Church of God. They sympathize with us in trial, persecution, and suffering. They desire to see God, in the progressive revelations of himself.

II. FORMS OF SOLEMN ASSEVERATION ARE EMPLOYED BY THE ANGELS TO GIVE US STRONG ASSURANCE. This illustrious angel raised himself to a particular posture, employed special gesticulation, and uttered a special form of words, with this one view, viz. to persuade his auditors of the authority with which he spake, and of the certainty that his words should be performed. Thus God commands his highest servants to accommodate themselves to human infirmities. Nothing on his part shall be wanting to enlighten and ennoble men. The eternity of God is pledged for the fulfilment of prophecy. As the eternal God lives, it shall be done.

III. OBEDIENCE ENLARGES THE CAPACITY TO RECEIVE, To hear and to understand are not identical. Perhaps we really understand nothing. We see not things as they are, but only as they are related to us. Feeling, affection, inclination, assist greatly the understanding. It is possible that God might tell us fully and lucidly the future course of this world, and still we might be only bewildered. It is the voice of fatherly kindness that says to his child, "Go thy way." Perform all thy common duties. The future is "closed and sealed." "A good understanding have all they that keep his commandments." There is solid happiness for every man who can calmly wait the larger unfoldings of God's will. Food for real hunger there always shall be; but provision for imaginary wants will not be forthcoming.

IV. TRIALS HAVE THE MOST OPPOSITE EFFECTS ON THE RIGHTEOUS AND ON THE WICKED. No amount or severity of outward trial is, in itself, competent to improve or soften men. "Though a fool be bruised in a mortar, yet will not his folly depart;" "Who can bring a clean thing out of an unclean?" The hottest fire of suffering cannot. Hence God saith, "Why should ye he stricken any more? Ye will revolt more and more." Notwithstanding exile, bondage, defeat in war, desolations of every kind," the wicked will still do wickedly." The voice Divine at last will speak. "He that is filthy, let him be filthy still." But the effect upon the righteous is the very reverse of this. The fire, that hardens clay, melts the wax. Not a few shall discover that the fire only removes the dross - separates vile elements from the sterling - and produces lustre and renown. Under this severe and searching discipline, true Israelites shall be purified and made whiter than snow. Purity of character shall bring with it greater clearness of vision; while, on the other hand, persistence in sin will tend to darken intellect more and more, until it shall be submerged "in the blackness of darkness for ever."

V. LOSS OF RELIGIOUS ORDINANCES IS THE GREATEST OF EXTERNAL CALAMITIES. This is, in reality, a greater calamity than the desolations of a war or the ravages of a plague. God's calculations of human epochs date from his withdrawal flora his temple. The suspension of the daily sacrifice - this marks the commencement of an era. Men are wont to reckon epochs from the rise or fall of human dynasties. Not so God. His interest in human affairs centres in the temple. The profanation of the temple by setting up idol-worship there - this marks the opening of a dark and tempestuous day. This chastisement is a fitting type for a yet greater woe. The number seven has long time been a signature and symbol for perfection and rest; therefore the broken period of three times and a half betokens the very opposite - disquietude, turmoil, woe.

VI. ASSURANCE TO THE RIGHTEOUS OF PERSONAL AND PERFECT SECURITY. Whatever disasters shall befall the wicked, or whatever tempests may roll over the heads of the righteous man, this is certain - "Thou shalt rest, and stand in thy lot at the end of the days." This is a fixed and definite end, which the Divine Being has set before him, and every arrangement of Providence is adjusted with a view to this end. This is the inheritance which God himself has chosen for us, and secured by promise, oath, and blood. If Israel, in possession of the earthly Canaan, could sing, "We have a goodly heritage," much more can the redeemed in heaven chant that joyous strain. The lot is already apportioned unto us. The Divine attributes are pledged to us for its enjoyment. No event, nor force, nor personal being, in the broad universe, can prevent the grand consummation, "Thou shalt stand in thy lot." The kingdom has been prepared for us "before the foundation of the world." "If children then heirs; heirs of God, and joint-heirs with Jesus Christ." - D.

To seek a man's true and final interest, by parting with some present and inconsiderable advantages for the sake of more and much greater ones to come, is the proper act of wisdom; and the general character of folly is the purchasing of soma trivial present benefit at the hazard of much better and more valuable things in reversion. Folly is but another name for sin. To "understand" may be taken in two senses. Either the understanding of particular providences, or the understanding the true nature of religion in general. Consider the text, according to the latter interpretation. The proposition they contain is this — A virtuous disposition of mind is the beat help, and a vicious inclination the greatest hindrance, to a right understanding of the doctrine of true religion. What is there in the nature of things themselves, and what there is in the positive appointment of God, which makes a virtuous disposition so great a help, and a vicious inclination so great a hindrance, to a right understanding in matters of religion.

1. There is something in the nature of things themselves, something in the very frame and constitution of the mind of man, something in the nature and tendency of all religious truths, which helps to verify the general proposition. In a mind virtuously disposed, there is a native agreeableness to the principles of true religion; in like manner as in a healthful body the organs are fitted to their proper objects; and as in the frame of the material world, everything is suited to its proper use and employment. In the study of every human science there is some particular previous temper, some certain predisposition of mind, which makes men fit for that particular study, and apt to understand it with easiness and delight; generally and specially, a love to that particular science, and a high esteem of its value and usefulness. The same holds true in proportion in religious matters likewise. A general love of virtue, an equitable, fair, and charitable spirit, and a just sense of the necessity and reasonableness of obeying God's commands, is the first principle and beginning of religion. Practice and experience in the course of a virtuous life, and in the obedience of God's commands, is in continuance the best information and perpetual improvement of a man's understanding and judgment in the knowledge of Divine truths. "He that keepeth the law of the Lord, getteth the understanding thereof," says the wise Son of Sirach. He that practises what he knows, improves his knowledge continually by that practice. "By actions, even more than by speculation and study, is the understanding of practical truths enlarged. There is a spirit and a life in the discourse of a righteous man, proceeding from the sincerity of an upright heart, which no skill or art can imitate. In religion, there is no man truly wise and knowing but he that has lived like a Christian, instead of disputing about it. On the other hand, a vicious disposition blinds men's eyes, corrupts their principles, and subverts their judgments. It prejudices men against the truth, and causes them even to hate it, and become professed enemies to it. Now we consider what there is in the positive appointment and constitution of God, by which we are assured that none of the wicked shall understand, but the wise (righteous) shall understand.

1. In general, God will take care that righteous and piously-disposed persons shall attain to so much understanding as is necessary for their own particular salvation.

2. By the secret influence and assistance of His Holy Spirit, God will peculiarly direct and enlighten those that are truly sincere. But where there is a vicious inclination, and an affection to wickedness, there men's minds are not only blinded by the natural consequence of such a disposition, but God moreover withdraws His Spirit from them, and the Holy Ghost will not dwell in a heart that takes pleasure in unrighteousness. Indeed,, God justly permits wicked men, when they obstinately refuse to hear Him, to be deceived by the Evil One to their own destruction. From what has been said, we may infer:(1) That wicked men have no reason to complain for their not being able to understand religion, and infidels no excuse for their not believing it.(2) From hence appears the reason of our Saviour's speaking so much in parables.(3) We may observe how it comes to pass that faith ,which is generally looked upon us an act of the understanding, and so not in our own power, is yet in the New Testament always required and insisted upon as a moral virtue. The reason is, because faith, in the Scripture sense, is not barely an act of the understanding, but a mixt act of the will also, consisting very much in that simplicity and unprejudicedness of mind which our Saviour calls "receiving the Kingdom of God as a little child."(4) There is then no need of an infallible guide on earth, or of an unerring Church. All necessary truth is sufficiently made known in Scripture.(5) Yet this must be so understood as to be a security, not against all, but against fatal mistakes. The best and most pious persons may in many things err, but their errors cannot be dangerous, or of final ill consequence; for in things absolutely necessary to salvation the wicked only can be void of understanding.

(S. Clarke, D. D.)