The Limbaugh Institute: TEACH THE FUNDAMENTALS

Professor Extraordinaire: Dr. Limbaugh ^ | September 23, 2005 | Rush Limbaugh

[Yosemitest]

Teach the Fundamentals

September 23, 2005

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BEGIN TRANSCRIPT

RUSH: I got an e-mail last night, and I get a few of these but there's so much e-mail, I don't have a systemized response. But something about this e-mail I got yesterday compelled me to reply. It was an e-mail for a college student out in Oregon, and he had been given an assignment by his liberal professor. It's a big essay question related to a theory in some journalist's book, and he asked me for some help -- and I went back and forth with this, because, if I help this guy, am I really helping him? If I essentially write the guy's paper, how much help am I actually giving him? So I said, "I'm not going to write what I would in a paper but I'll just give him a few little ideas to hopefully spur his mind." Well, I got going and I kept going, and when I finished with it, I said, "You know something? This reminds me of something that is sadly missing throughout the conservative movement, and that's a return to fundamentals. I've been doing this program, we're into our 18th year, and for a whole host of reasons we can't go back and do the first year all over again. We can't go back and do the first day. We have to keep moving forward. This is why I've always said, "It takes six weeks of steady listening to have this program really understood by a new audience member because it takes that long or longer for the context of this all to come into place."

We have new people tuning in all the time. We have new readers to the website. We have readers to The Limbaugh Letter all the time who are just now getting interested in this, and our discussion of conservatism here may be over their heads on a learning curve basis. So last night I sent my reply to the editrix of the Limbaugh Letter, Diana Schneider. I said, "Diana, I want to run this in the next issue, and I want to start a new section in the newsletter. We're going to get rid of something in there that's tired. I don't know what yet, but I want to replace it with a fundamentals section. Every week or every month in the newsletter, we're going to go back to the roots of conservatism issue by issue by issue and explain it," sort of along the lines How to Defeat a Liberal, only better. It will be an ongoing series, and I'm going to read to you what I wrote this college student, to give you an idea of what I'm talking about. Because what Harry Belafonte said here is -- he doesn't even know it. He doesn't even know how right he is. He said, "This poverty that our country is witnessing has never gone away. Most of the politicians I know have visited these places of poverty. They make it their business." His point is, they do all these things but it never gets fixed. Well, there is a reason that he doesn't understand, and that formed the basis of my reply to the college student last night.

BREAK TRANSCRIPT

RUSH: Here's the essence of the e-mail I got from the young college student in Oregon:

"I know how busy you are, but have you read the book by Thomas Frank, 'What's the Matter with Kansas?' [Rush comments on the book] Well, I'm being made to read the book in an ethics class and write an essay response to a question that my professor is asking. Here is the question: 'Economic quality has long been a major theme in American political discourse, especially with the populist policies associated with the Democratic Party. According to Thomas Frank, how is this theme connected with the backlash phenomenon in American culture? How has the backlash led to a change in class definitions and traditional political alignments?' I know you don't have time for this, Rush, but I just thought I would try. It's getting hard to these campuses anymore. Thanks for everything you do."

So I had the time and this is what I wrote back. I said, "This is easy. First, your professor's premise is flawed. Economic equality has not 'long been a major theme in American political discourse.' American economic opportunity is the real theme. The premise of economic equality has long been a theme of liberals who blanch at the sight of any inequality they perceive, which is fine as far as it goes, but it is their attempt at solutions to this problem that have wrought even more inequality. When liberals see haves and have-nots, they attempt to equalize or make fair these imbalances, and they do so by punishing those at the top of the ladder, so to speak, in order to bring them down to be more on par with the have-nots. They never attempt to educate or inspire the have-nots to do better and move up or prosper, and that's because they don't believe it's possible. Their faith in the individual is dwarfed by their belief in and love of government, as the great equalizer -- with themselves in charge of it, of course. The backlash Thomas Frank refers to, I believe, results from the have-nots getting frustrated now because years and years of promises by liberal politicians have failed to improve their lot," and let's hearken back to Harry Belafonte at this point. "The liberal authors of these schemes, which promise to rectify this inequality and poverty are wont to accept the blame themselves for the failure of their own policies. They shift the blame back to the haves. They accuse them of being greedy and unwilling to share.

"That's why we constantly hear liberals demand more tax increases on the wealthy. Somehow that will magically improve the lot of the have-nots but it never works because it can't. Redistributionist policies have never succeeded in all of human civilization in equalizing a society economically. Our own Great Society and war on poverty have transferred over $6 trillion from the haves to the have-nots since 1964, and yet the Thomas Franks of the world still complain. It's time to seriously examine the failure of these policies and your professor's premise. We have the proof it doesn't work. The problem is that liberals refuse to have their results examined. They insist their intentions being credited, which in their minds makes them nicer and more compassionate than people who would rather educate the have-nots to become self-reliant and less dependent on governments. Now, the problem you're going to encounter with this in class is this. Liberals, and maybe your professor, believe that capitalism, the basic economic foundation and architecture of America is flawed precisely because they believe it is to blame for this economic inequality, that capitalism by design is unfair, and so it must be regulated, policed, monitored, eventually punished. This is why the enemies of liberals are small and large businesses. Wal-Mart's the latest example along with Big Oil right now and along with wealthy people, the rich, and the successful. These are the enemies of liberals.

"Liberals think that they're just lucky. They've 'won life's lottery.' They have a duty to give back via high taxes and any other scheme that they can dream up. Now this plays well with the have-nots, because they've been made to believe all these years to resent the successful via the liberals' use of class envy language, and end up feeling satisfied not when they do better because they don't do better. They feel satisfied because they think the rich, who are stealing from them and not sharing with them, are harmed economically and then the cycle conditions as it has for 70 years since the days of Woodrow Wilson and FDR. Thomas Frank in his book now wonders why all of a sudden these have-nots are starting to vote for Republicans because he thinks that these have-nots are voting for the people who have kept them poor, which is absurd. These people are beginning to see that much of America continues to prosper beyond anyone's wildest dreams while they continue to await the fulfillment of all those liberal promises (Hello, Harry Belafonte) and they're also figuring out that 60 years of failed promises just mean more failed promises. They want in on the action as do people who are members of labor unions. This country used to be 35% organized labor. Today it's less than 12%." Now, I told the student, "I believe it's a tragedy that the left in this country has literally destroyed so many of their own voters' futures by lying to them, by telling them they have no chance because the deck is stacked against them, by telling them things will be made more fair if liberals are made in charge so they can punish the rich.

"Capitalism has its problems, and it does require certain regulations, as all societies require laws, but there's no question that liberalism and socialism fail each time they are tried, whereas the capitalist system of this country has produced the richest country in the history of civilization -- and this is not to say that government can't help. It can, and it should. There are lots of people who for one reason or another simply cannot get by without our compassionate assistance, and that compassion has always been there. You could cite the war on poverty and the Great Society and other ongoing, similar programs as evidence. The shame is when liberals control the government and attempt to make as many Americans as possible dependent on them and the government for the sake of cementing their power. That results in millions of people not given the chance to reach their own potential, to be the best they can be but according to own ambitions and desires. To this liberals and maybe your professor will say something that will reflect their belief that many people really have no potential because of the unfairness -- the structural institutional unfairness of American society -- and the cycle will repeat." So, I don't know what this kid is going to write, or what he's going to say, but I can imagine (laughing) when he challenges the premise of the professor (laughing) I would loooove to be there.

END TRANSCRIPT

Rush's Remarks on "What's the Matter with Kansas," During Campaign 2004...

(Snow Job in the Summer: Huge Lib: It's All Phony -07.29.04)

[Uri’el-2012]

5 The vile person shall be no more called liberal, nor the churl said to be bountiful.

What book are you reading from?

oh! the 16th century King James the King.

A better translation would be :

NASBu Isaiah 32:5 No longer will the fool be called noble, Or the rogue be spoken of as generous

b'shem Y'shua

[fish hawk]

What have you done in life that makes you so much smarter than Rush, besides making quick rash idiotic statements? I am not angry, just wondering.

[Central Scrutiniser]

I invented the piston engine.

[fish hawk]

Then you better stick to the one thing you know.

[Central Scrutiniser]

Opinions are still allowed.

I think Rush is a pompus, uneducated jerk. He does a good show, but its just a show.

[Yosemitest]

The vile person shall be no more called liberal

I think that this states it clearly, from Isaiah 32:5, there is no better translation than this..

[Uri’el-2012]

The vile person shall be no more called liberal I think that this states it clearly, from Isaiah 32:5, there is no better translation than this..

Not if you read the Hebrew!

b'shem Y'shua

[Yosemitest]

Look at the Matthew Henry Complete Commentary on this subject:

...It is here promised and prescribed, for the comfort of the church,

I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, v. 1, 2. .....

.... When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us.

II. That subjects should do their duty in their places.

1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, v. 3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then the eyes of those that see, of the prophets, the seers, shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then the ears of those that hear the word preached shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them.

2. There shall be a wonderful change wrought in them by that which is taught them, v. 4.

(1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them. The heart of those that were hasty and rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Lu. 24:45), as a specimen of what he would do for all his people, in giving them an understanding, 1 Jn. 5:20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right.

(2.) They shall have a ready utterance: The tongue of the stammerers, that used to blunder whenever they spoke of the things of God, shall now be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be as the pen of a ready writer, Ps. 45:1.

3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (v. 5): The vile shall no more be called liberal.

(1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as vile persons (as Antiochus is called, Dan. 11:21); when they are advanced they are called liberal and bountiful; they are called benefactors (Lu. 22:25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Prov. 26:1) shall no longer be thrown away upon such.

(2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal, Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth, My lord; or, rather, they shall not say of him, He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man’s character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal.

[1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, v. 6, 7.

See the character of these base ill-conditioned men.

First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they work iniquity. They devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it.

Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they practise hypocrisy, feign themselves just men, Lu. 20:20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair.

Thirdly, They speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice.

Fourthly, They affront God, who is a righteous God and loves righteousness: They utter error against the Lord, and therein they practise profaneness; for so the word which we translate hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the judgment is God’s (Deu. 1:17), therefore their false and unjust judgment was his. This is uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness.

Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve.

1. Instead of supplying the wants of the poor, they impoverish them, they make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital.

2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right.

Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes: All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution. The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them.

[2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, v. 8.

Observe,

First, The care he takes, and the contrivances he has, to do good. He devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them.

Secondly, the comfort he takes, and the advantage he has, in doing good: By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Ps. 112:5, 6. Some read it, The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles

---

These passages clearly define today's liberals in their actions and intentions. They no longer should be called liberal but rather... they should be called by their proper adjective ...vile.. These villians should be identified clearly.

I stand by my statement:

The vile person shall be no more called liberal

I think that this states it clearly, from Isaiah 32:5, there is no better translation than this..

[Uri’el-2012]

I think your confusion arises from not understanding the word liberal;
the way it is used today by Rush and the Left is different than
it was used a hundred or two or three hundred years ago.

see

http://en.wikipedia.org/wiki/Classical_liberal

Today it is used to describe a Marxist or Socialist;

or to be charitable a collectivist or statist.

Hence the misunderstanding of the King James Version.

b'shem Y'shua

[Yosemitest]

The is no confusion, only denial of your statement. King James is accurate. And liberals are clearly identified in the Bible as what they are.

However I do regret ... not getting my indentations right ... on the Matthew Henry Complete Commentary ... which I will now correct.

---

Look at the Matthew Henry Complete Commentary on this subject:

...It is here promised and prescribed, for the comfort of the church,

I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, v. 1, 2. .....

.... When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us.

II. That subjects should do their duty in their places.

1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, v. 3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then the eyes of those that see, of the prophets, the seers, shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then the ears of those that hear the word preached shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them.

2. There shall be a wonderful change wrought in them by that which is taught them, v. 4.

(1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them. The heart of those that were hasty and rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Lu. 24:45), as a specimen of what he would do for all his people, in giving them an understanding, 1 Jn. 5:20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right.

(2.) They shall have a ready utterance: The tongue of the stammerers, that used to blunder whenever they spoke of the things of God, shall now be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be as the pen of a ready writer, Ps. 45:1.

3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (v. 5): The vile shall no more be called liberal.

(1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as vile persons (as Antiochus is called, Dan. 11:21); when they are advanced they are called liberal and bountiful; they are called benefactors (Lu. 22:25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Prov. 26:1) shall no longer be thrown away upon such.

(2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal, Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth, My lord; or, rather, they shall not say of him, He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man’s character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal.

[1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, v. 6, 7.

See the character of these base ill-conditioned men.

First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they work iniquity. They devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it.

Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they practise hypocrisy, feign themselves just men, Lu. 20:20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair.

Thirdly, They speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice.

Fourthly, They affront God, who is a righteous God and loves righteousness: They utter error against the Lord, and therein they practise profaneness; for so the word which we translate hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the judgment is God’s (Deu. 1:17), therefore their false and unjust judgment was his. This is uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness.

Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve.

1. Instead of supplying the wants of the poor, they impoverish them, they make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital.

2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right.

Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes: All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution. The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them.

[2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, v. 8.

Observe,

First, The care he takes, and the contrivances he has, to do good. He devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them.

Secondly, the comfort he takes, and the advantage he has, in doing good: By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Ps. 112:5, 6. Some read it, The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles

---

These passages clearly define today's liberals in their actions and intentions. They no longer should be called liberal but rather... they should be called by their proper adjective ...vile.. These villians should be identified clearly.

I stand by my statement:

The vile person shall be no more called liberal

I think that this states it clearly, from Isaiah 32:5, there is no better translation than this..