But at present we have not touched on the chief blessedness of the good, and the chief curse of the evil, on that which is really the spring and fountain-head of all. It is the great fact that _God is with the righteous and against the wicked_, that He judges men according to their integrity or perverseness, and accepts them or rejects them simply upon that principle. By looking at this lofty truth we get all our conceptions on the subject cleared. The perverse _in heart_ are an abomination to the Lord; such as are perfect in their way are His delight.[262] A good man shall obtain favour of the Lord, but a man of wicked devices will He condemn.[263] Evil devices are an abomination to the Lord,[264] and so is the wicked, but He loveth the righteous.[265] To justify the wicked or to condemn the righteous is equally abominable to Him.[266] He considers the house of the wicked, how the wicked are overthrown to their ruin.[267] He overthrows the words of the treacherous man, while His eyes preserve him that hath knowledge.[268] He weighs the heart and keeps the soul and renders to every man according to his work.[269] Thus His way is a stronghold to the upright, but a destruction to the workers of iniquity.[270] He does not regard prayer so much as righteousness; he that turneth away his ear from hearing the law, even his prayer is an abomination.[271] Sacrifice goes for nothing in His sight if the life is not holy. To do justice and judgment is more acceptable to the Lord than sacrifice.[272] The sacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind?[273] Yes, it is an abomination to the Lord, just as the prayer of the upright is His delight. The Lord is far from the wicked, but He heareth the prayer of the righteous.[274] When the foolish sinner offers a sin-offering instead of relinquishing his sin, the very offering mocks him, for it is only the righteous who find favour with the Lord.[275] It is this solemn truth, the truth of God's own way of regarding goodness and wickedness, which makes earnestness on the subject essential. If goodness were only pleasing to man, if sin were only an offence against creatures like ourselves, ordinary prudence would require us to be good and to avoid evil, but higher sanction would be wanting. When, however, the matter is taken up into the Divine presence, and we begin to understand that the Supreme Ruler of all things loves righteousness and hates iniquity, visits the one with favour and the other with reprobation, quite a new sanction is introduced. The wicked man, who makes light of evil, to whom it is as a sport, appears to be nothing short of an absolute fool.[276] In God's presence it is not difficult to perceive that goodness is wisdom, the only wisdom, the perfect wisdom.