SQLite format 3@  !%%AtableVersesVersesCREATE TABLE Verses (Book INT, ChapterBegin INT, ChapterEnd INT, VerseBegin INT, VerseEnd INT, Comments TEXT)*!--}tableChaptersChaptersCREATE TABLE Chapters (Book INT, Chapter INT, Comments TEXT)~!!!=tableBooksBooksCREATE TABLE Books (Book INT, Comments TEXT)|!)))tableDetailsDetailsCREATE TABLE Details (Description NVARCHAR(255), Abbreviation NVARCHAR(50), Comments TEXT, Version IN 33J%M9Charles Bridges Commentary on ProverbsProverbs/Bridges"The Best work on the Proverbs" via Charles Spurgeon. A more extensive & versitile HTML version is available free: send a request to: e_proverbs@yahoo.com. Not to be sold. %Exodus )Genesis 7 qGenesis chapter two .....4 mGenesis chapter one .... f~ytoje`[VQLGB=83.)$ zupjd^XRLF@:4.(" ztnhb\VPJD>82,& {\ہQɁPMLJIGFD~CyBmAh?b>]=N<I9<826&4!21/.,+*)'ہ&Ё$ˁ"Ɓ! ztolb\KA 5 0 *& ~|zxwvtrqpovloikheg`f[eTdOcIbBa=`._)]%\ [ZXVSQNLJIGFECyBm?f>N=;<0:-87 530/,+*)(&%a$N"B :, { ` QG  L|!)))tableDetailsDetailsCREATE TABLE Details (Description NVAR|!)))tableDetailsDetailsCREATE TABLE Details (Description NVARCHAR(255), Abbreviation NVARCHAR(50), Comments TEXT, Version INT)~!!!=tableBooksBooksCREATE TABLE Books (Book INT, Comments TEXT)*!--}tableChaptersChaptersCREATE TABLE Chapters (Book INT, Chapter INT, Comments TEXT)!%%AtableVersesVersesCREATE TABLE Verses (Book INT, ChapterBegin INT, ChapterEnd INT, VerseBegin INT, VerseEnd INT, Comments TEXT)   Ib!a%AindexBookChapterVerseIndexVerses CREATE INDEX BookChapterVerseIndex ON Verses (Book, ChapterBegin, VerseBegin)z!1!%indexBookIndexBooksCREATE INDEX BookIndex ON Books (Book)4!M-qindexBookChapterIndexChaptersCREATE INDEX BookChapterIndex ON Chapters (Book, Chapter):ukbXND:0&}sj`VMC9/%~tj`VMC9/%  U  T  S  R  Q  P  O  N  M  L  K  J  I  H  G  F  E  D  C  B  A "@  ? > = < ; :  9  8 7 6 5 4 3 2 1 0 /  . - , + * ) ( ' & % $  # " ! # " !                      ; 9 8  7 h6 "5 4  3  L n\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 symbol;}{\f2\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\f0\fs24 THE Book naturally opens with a short account of its author. Solomon is recorded as the wisest of men; a man of wisdom, because a man of prayer. (\ul 1Ki_3:12\ulnone . Compare \ul Pro_2:1-9\ulnone .) His extraordinary wisdom was the admiration of the world. (\ul 1Ki_3:28\ulnone ; \ul 1Ki_4:34\ulnone . ) Had he been the son of Jeroboam, he would have commanded respect; much more as \i the son of David\i0 , formed by his godly prayers (\ul Psa_72:1\ulnone ) and counsels. (\ul Pro_4:1-4\ulnone . \ul 1Ki_2:1-4\ulnone . \ul 1Ch_28:9\ulnone .) And if a King's sayings even though without intrinsic merit, are preserved, the wise teaching of this \i King of Israel \i0 (\ul Ecc_1:1\ulnone ; \ul Ecc_12:9-10\ulnone ) may well demand our especial interest. \par \tab Valuable, however, as were Solomon's maxims for their own wisdom (exceeding the sages of his own or any other time) (\ul 1Ki_4:29-31\ulnone ); they claim our reverence upon infinitely higher ground. "Behold! A greater than Solomon is here." (\ul Mat_12:42\ulnone ). Often does he speak in the person (\ul Pro_1:20\ulnone ; \ul Pro_8:1-36\ulnone . \ul Pro_9:1-18\ulnone . \ul Pro_23:26\ulnone ) always under the inspiration (\ul 2Ti_3:16\ulnone ) of "the wisdom of God;" so that his sayings are truly "\i Divine \i0 sentences in the lips of the King." (\ul Pro_16:10\ulnone .) \par \tab The great end of this inestimable book is to teach, not secular or political wisdom (though many excellent rules of each are interspersed) (\ul Pro_6:1-11\ulnone ; \ul Pro_27:23-27\ulnone ; with \ul Pro_11:14\ulnone ; \ul Pro_14:28,\ulnone \ul Pro_14:34\ulnone ; \ul Pro_20:18\ulnone ); but that knowledge of God (\ul Pro_1:7\ulnone ), which, while it "maketh wise unto salvation, perfects and furnishes the man of God unto all good works." (\ul 2Ti_3:15-17\ulnone . \ul Tit_2:11-12\ulnone .) Its glowing privileges are set forth (\ul Pro_3:13-18\ulnone .) It is pressed upon us with intense earnestness, as "the principal thing," our very "life." (\ul Pro_4:5-9,\ulnone \ul Pro_4:13\ulnone .) Instruction is the means of gaining it. We are directed \i to perceive the words of understanding; to receive the instruction \i0 as a complete rule \i of wisdom, justice, judgment, and equity \i0 (Compare \ul Pro_2:9\ulnone ); sound principles, and their practical application. Here also \i the simple\i0 , so readily deluded (\ul Pro_14:15\ulnone ; \ul Pro_21:11\ulnone . \ul Eze_45:20\ulnone ), learn that \i subtlety\i0 , so needful to discriminate between truth and error (\ul Phi_1:10\ulnone . \ul 1Th_5:21\ulnone ); to guard them from false teachers (\ul Psa_17:4\ulnone . \ul 1Jo_4:1\ulnone . Compare \ul Act_17:11\ulnone ); and to "convince gainsayers." (\ul Tit_1:9\ulnone ; \ul Tit_2:8\ulnone Compare \ul Mat_22:15-46\ulnone .) Specially is \i the young man \i0 directed to this book.\'861 His undisciplined ardor runs to waste. His mind fluctuates at the mercy of the winds of opinion in the world around him; and greatly does he need some settled master-principles to fix his purpose, choice, and conduct. Here then he finds \i knowledge and discretion;\i0 a religion, not of imagination, impulse, or sentiment; but the sound practical energy of Scriptural truth. \par \b\fs28 Footnotes\b0\fs24 \par \pard\'861\fs16 \ul\fs24 Psa_119:9\ulnone . Over the gates of Plato's school, it was written: \f1\fs28 MhdeiV agewmetrhtoV eisitw\f0\fs24 . \cf0 (\i <-- note to e-Sword users: please see the book: this is the word processor's attempt to transliterate the Greek characters into English\i0 )\cf1 . (Literally \emdash Let no one who is not a geometrician enter.) But very different is the inscription over these doors of Solomon \emdash Let the ignorant, simple, foolish, young enter. Cartwright \i in loc\i0 . \emdash Lavater in c. iv. 4:20-22. \cf0\f2\fs23 \par }0 , but even\i the wise\i0 , may here gather instruction. For a truly\i wise man \i0 is one, not who has attained, but who knows that he "has not attained," and is pressing onward to perfection. (\cf1\ul Phi_3:12\cf0\ulnone . Compare \cf1\ul 1Co_3:18\cf0\ulnone ; \cf1\ul 1Co_3:8\cf0\ulnone :2.) David, while conscious of comparative attainments, was ever seeking for higher light. (\cf1\ul Psa_119:89-100\cf0\ulnone ; with \cf1\ul Psa_119:18,\cf0\ulnone \cf1\ul Psa_119:33-34\cf0\ulnone .) Indeed the richest stores would soon waste, without constant additions. Hearing is a great medium of knowledge. Jethro instructed Moses (\cf1\ul Exo_18:17-26\cf0\ulnone ); our Lord his disciples. (\cf1\ul Mat_13:11-16\cf0\ulnone . \cf1\ul Joh_16:12\cf0\ulnone .) Peter enlightened is fellow-apostles. (\cf1\ul Act_11:2-18\cf0\ulnone ) Priscilla and Aquila "instructed Apollos in the way of God more perfectly." (\cf1\ul Act_18:24-26\cf0\ulnone .) Indeed we must be hearers, ere we would be teachers. 'He gathers that hears; he spends that teacheth. If we spend before we gather, we shall soon prove bankrupts.'\'861 The longer we learn, the more we feel ourselves to be learners; and the more ready we shall be to hear, \i that we may increase in learning\i0 . (\cf1\ul Pro_9:9\cf0\ulnone ; \cf1\ul Pro_18:15\cf0\ulnone .) And at such a crisis as this, both of the Church and of the world, how eagerly should we improve every medium of instruction, by which we might become "\i men of understanding, and attain wise counsels\i0 , to know what Israel ought to do"! (\cf1\ul 1Ch_12:32\cf0\ulnone .) The wise man himself expounded his \i words and dark sayings \i0 to the delight and instruction of his royal scholar (\cf1\ul 1Ki_10:1-5\cf0\ulnone ); so to a teachable \i hearer \i0 "the deep things of God" will be \i interpreted\i0 . (\cf1\ul 1Co_2:9-10\cf0\ulnone .) Hence the value of the Minister of God; "an interpreter, one of a thousand" (\cf1\ul Job_33:23\cf0\ulnone . Compare \cf1\ul Act_8:27-35\cf0\ulnone ); the divinely-appointed means of bringing to the perfection of knowledge. (\cf1\ul Eph_4:11-15\cf0\ulnone . \cf1\ul 1Th_3:10\cf0\ulnone .) Many disorders and heresies might have been spared to the Church, if, instead of indulging the perversity of an unsettled judgment, men had honoured "the Priest, as the messenger of the LORD of Hosts," and in humble simplicity had "sought the law at his mouth." (\cf1\ul Mal_2:7\cf0\ulnone . Compare \cf1\ul Heb_13:7,\cf0\ulnone \cf1\ul Heb_13:17\cf0\ulnone with \cf1\ul 1Co_4:8\cf0\ulnone ; \cf1\ul 1Co_3:2-4\cf0\ulnone .) Self-will may resist this suggestion as Romish domination. But humble subjection \i to the faithful "steward of the mysteries of God\i0 ," coming to learn, not to teach; to have, not the curiosity fed, but the conscience satisfied. This reverence of God's ordinance will issue in the "good things of the heart established with grace." (\cf1\ul Heb_13:9\cf0\ulnone ). \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \pard\'861 Bishop Hall. \f1\fs17 \par }ted the object of this Book of Wisdom. The book itself now opens with a noble sentence. 'There is not' \emdash as Bishop Patrick observes \emdash 'such a wise instruction to be found in all their books (speaking of Heathen ethics), as the very first of all in Solomon's, which he lays as the ground of all wisdom.'\'861 \i The fear of the LORD is the beginning of knowledge\i0 . So Job had pronounced before. (\ul Job_28:28\ulnone .) So had the wise man's father. (\ul Psa_111:10\ulnone .) Such is the weight of this saying, that Solomon again repeats it.\'862 Nay \emdash after having gone round the whole circuit; after having weighed exactly all the sources of knowledge; his conclusion of the whole matter is this, that \i the fear of God \i0 in its practical exercise "is the whole of man" (\ul Ecc_12:13\ulnone . Compare \ul Job_28:12-14,\ulnone with \ul Job_28:28\ulnone ) \emdash all his duty; all his happiness; his first lesson and his last. Thus, when about to instruct us from the mouth of God, he begins at \i the beginning, the principle part\i0 . All heathen wisdom is but folly. Of all knowledge, the knowledge of God is the \i principal\i0 . There is no true knowledge without godliness. (Compare \ul Deu_4:6-7\ulnone .) \par \tab But what is this \i fear of the LORD?\i0 It is that affectionate reverence, by which the child of God bends himself humbly and carefully to his Father's law. His wrath is so bitter, and his love so sweet; that hence springs an earnest desire to please him, and \emdash  because of the danger of coming short from his own weakness and temptations \emdash a holy watchfulness and fear, "that he might not sin against him." (\ul Heb_12:28-29\ulnone .) This enters into every exercise of the mind, every object of life. (\ul Pro_23:17\ulnone .) The oldest proficient in the Divine school seeks a more complete molding into its spirit. The godly parent trains up his family under its influence. (\ul Gen_18:19\ulnone . \ul Eph_6:4\ulnone .) The Christian scholar honours it as \i the beginning\i0 , the head, of \i all his knowledge;\i0 at once sanctifying its end, and preserving him from its most subtle temptations. \par \tab Why then do multitudes around us\i despise wisdom and instruction?\i0 Because \i the beginning of wisdom \emdash "the fear of God \i0\emdash is not before their eyes." (\ul Psa_36:1\ulnone .) They know not its value. They scorn its obligation. Wise they may be in their own sight. But surely God here gives them their right name. For \i fools \i0 they must be, to \i despise \i0 such a blessing (\ul Jer_8:9\ulnone ); to rush into willful ruin (\ul Pro_1:22,\ulnone \ul Pro_1:24-32\ulnone . Compare \ul 1Sa_2:25\ulnone . \ul 1Ki_12:13\ulnone . \ul Jer_36:22-32\ulnone ); to treasure up work for despairing repentance. (\ul Pro_5:12-13\ulnone ; \ul Pro_29:1\ulnone .) Good Lord! May the childlike \i fear \i0 be my \i wisdom\i0 , my security, my happiness! \fs16 \par \b\fs28 Footnotes\b0\fs24 \par \'861 Preface to his Paraphrase. \par \'862 \ul Pr o_9:10\ulnone . Compare the fine description by the son of Sirach. \ul Sir_1:14-20,\ulnone \ul Sir_1:27\ulnone . \par \ul\b Excerpts from Ecclesiasticus 1 (Douay version):\ulnone\b0 \par The fear of the Lord is honour, and glory, and gladness, and a crown of joy. The fear of the Lord shall delight the heart, and shall give joy, and gladness, and length of days. With him that feareth the Lord, it shall go well in the latter end, and in the day of his death he shall be blessed. The love of God is honou!rable wisdom. And they to whom she shall shew herself love her by the sight, and by the knowledge of her great works. The fear of the Lord is the beginning of wisdom, and was created with the faithful in the womb, it walketh with chosen women, and is known with the just and faithful. The fear of the Lord is the religiousness of knowledge. Religiousness shall keep and justify the heart, it shall give joy and gladness. It shall go well with him that feareth the Lord, and in the days of his end he shall be b"lessed. To fear God is the fulness of wisdom, and fulness is from the fruits thereof. She shall fill all her house with her increase, and the storehouses with her treasures. The fear of the Lord is a crown of wisdom, filling up peace and the fruit of salvation: And it hath seen, and numbered her: but both are the gifts of God. Wisdom shall distribute knowledge, and understanding of prudence: and exalteth the glory of them that hold her. The root of wisdom is to fear the Lord: and the branches thereof are #long-lived. In the treasures of wisdom is understanding, and religiousness of knowledge: but to sinners wisdom is an abomination. The fear of the Lord driveth out sin: For he that is without fear, cannot be justified: for the wrath of his high spirits is his ruin. A patient man shall bear for a time, and afterwards joy shall be restored to him. A good understanding will hide his words for a time, and the lips of many shall declare his wisdom. In the treasures of wisdom is the signification of discipline: $But the worship of God is an abomination to a sinner. Son, if thou desire wisdom, keep justice, and God will give her to thee. For the fear of the Lord is wisdom and discipline: and that which is agreeable to him, Is faith, and meekness: and he will fill up his treasures. Be not incredulous to the fear of the Lord: and come not to him with a double heart. \par \ul\b King James Version\ulnone\b0 : \par 14 To fear the Lord is the beginning of wisdom: and it was created with the faithful in the womb. \pa%r 15 She hath built an everlasting foundation with men, and she shall continue with their seed. \par 16 To fear the Lord is fullness of wisdom, and filleth men with her fruits. \par 17 She filleth all their house with things desirable, and the garners with her increase. \par 18 The fear of the Lord is a crown of wisdom, making peace and perfect health to flourish; both which are the gifts of God: and it enlargeth their rejoicing that love him. \par 19 Wisdom raineth down skill and knowledge of understanding standing, and exalteth them to honour that hold her fast. \par 20 The root of wisdom is to fear the Lord, and the branches thereof are long life. \par 27 For the fear of the Lord is wisdom and instruction: and faith and meekness are his delight. \par \pard\i (The verse numbers and some of the content of this chapter varies between the KJ & Douay versions, so an attempt has been made to include from the Douay version all of the verses that relate to the fear of the LORD.)\cf0\i0\f1\fs23 \par } vI  {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Not only \i the simple and the young\ic  ={\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froma ((   5 {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{(V  !{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\f0\fs24 The preface has sta)\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\f0\fs24 Let the young mark \i the fear of the LORD \i0 connected with reverence to parents. Thus the opening of this book puts honour upon "the first commandment with promise." (\ul Eph_6:2\ulnone . Compare \ul 1Ti_5:4\ulnone .) God here, speaking by the mouth of a parent or teacher,\'861 blends paternal tenderness with his Divine authority \emdash My son. The comman*d supposes the godly character of parents, and recognizes the responsibility of \i both \i0 parents.\'862 Children are rational creatures. \i Instruction\i0 , not blind submission, must be inculcated. Yet they are wayward. \i Instruction \i0 must therefore be enforced with the authority of \i Law\i0 . God puts his own stamp upon parental discipline.\i Hear it \i0\emdash \i Forsake it not\i0 . Reverence for \i his mother's law \i0 was the honourable mark of Timothy's profession. (\ul 2Ti_1:5\ulnone ; \u+l 2Ti_3:14-15\ulnone .) Nor must this reverence be confined to the years of restraint. The disciple of the Bible will own himself to be a child in relative obligations, long after he has ceased to be a child in years. (\ul Jer_35:8-10,\ulnone \ul Jer_35:18\ulnone .) Neither age nor rank gives any claim for exemption. Joseph \emdash when ripe in years, the head of a family, and the first Lord in Egypt \emdash bowed before \i his father's feet\i0 . (\ul Gen_46:29\ulnone ; \ul Gen_48:12\ulnone .) Sol,omon, in the glory of his crown, forgot not the respect justly due to \i his mother\i0 .\'863 Nor were the crown \i upon his head\i0 , and \i the chain \i0 of gold \i about Joseph's neck \i0 (Compare \ul Pro_4:9,\ulnone with \ul Gen_41:39,\ulnone \ul Gen_41:42\ulnone ), so \i graceful \i0 as this \i ornament \i0 of filial humility. (\ul 1Pe_5:5\ulnone .) This indeed commands the praise of the world, and may sometimes be a delusive, self-righteous dependence. But wherever it is grounded upon right pr-inciple, it is the "putting on of the Lord Jesus Christ" in his lovely example. (\ul Rom_13:14\ulnone .) Though angels were subject to him, yet was he "subject to his parents." (\ul Luk_2:51,\ulnone with \ul Heb_1:6\ulnone .) Yea, how did he honour his mother in his last dying command to his disciple \emdash "Behold thy mother!" (\ul Joh_19:27\ulnone .) \par \tab The same reciprocal obligation binds the spiritual father and his children. Authority softened by tenderness \emdash \i instruction \i0 .molded in parental endearment \emdash will always command its measure of reverential and affectionate attention. Such was the Apostolical Ministry to the Churches of Philippi and Thessalonica. Humility, tenderness, mutual communion and cheerful subjection, formed the harmony of Christian love and happiness. (\ul Phi_4:9-19\ulnone . \ul 1Th_2:7-13\ulnone .) \fs16 \par \b\fs28 Footnotes\b0\fs24 \par \'861 Thus the prophets were called Fathers \emdash \ul 2Ki_2:12\ulnone ; \ul 2Ki_13:14\ulnone . Ou/r blessed Lord used the same endearing address \emdash \ul Joh_21:5\ulnone . Compare \ul Mat_9:2,\ulnone \ul Mat_9:22\ulnone . Thus the apostles also acknowledged both their individual converts and collective Churches \emdash \ul 1Ti_1:2\ulnone . \ul 2Ti_1:2\ulnone . \ul Tit_1:4\ulnone . \ul 1Co_4:15\ulnone ; with \ul 1Jo_2:1\ulnone ; \ul 1Jo_5:2\ulnone . \par \'862 See \ul Jdg_13:12\ulnone . No ancient system, so fully as the Bible, recognizes the Mother's just and equal claims. \ul Pro_6:20\ulnone ; \ul Pro_15:20\ulnone ; \ul Pro_20:20\ulnone ; \ul Pro_23:22\ulnone ; \ul Pro_30:17\ulnone . \ul Lev_19:3\ulnone . \ul Deu_21:18-21\ulnone . Cartwright observes, that the names of \i Mothers \i0 of good and bad kings are mentioned in Kings and Chronicles, as partakers in their credit or reproach. See also \ul Sir_3:1-16\ulnone . \par \pard\'863 \ul 1Ki_2:19-20\ulnone . See also Queen Esther's respect for Mordecai, her reputed father \emdash \ul Est_2:20\ulnone .\cf0\f1\fs23 \par }1cf2\ul Pro_1:16\cf1\ulnone quoted in the NT: \cf2\ul Rom_3:15\cf1\ulnone )\i0 \par Let the young \i hearken to the instruction and law \i0 of the godly parent and minister. Who that has the charge of youth does not mourn over the baneful influence of evil companions? Would that the Lord's servants were as energetic in his work, as \i sinners \i0 are in furthering the ends of their master! Almost as soon as Satan became an apostate, he became a tempter. And most successfully does he train his servants 2in this work. (\ul Pro_16:29\ulnone . \ul Gen_11:4\ulnone . \ul Num_31:16\ulnone . \ul Isa_56:12\ulnone .) \i If sinners entice thee \i0\emdash This is no uncertain contingency. 'My son' \emdash said the wise son of Sirach \emdash 'if thou come to serve the Lord prepare thy heart for temptation.' (\ul Sir_2:1\ulnone .) Yet we have one rule against all manifold enticements (\ul Pro_7:5-23\ulnone . Compare \ul Deu_13:6-8\ulnone . \ul 1Ch_21:1\ulnone . \ul 1Ki_13:15-19\ulnone ) \emdash \i Consen3t thou not. Consent \i0 constitutes the sin. Eve \i consented\i0 , before she plucked the fruit (\ul Gen_3:6\ulnone ); David, before he committed the act of sin. (\ul 2Sa_11:2-4\ulnone . Compare \ul Jos_7:21\ulnone .) Joseph resisted, and was saved. (\ul Gen_39:8-9\ulnone .) Job was sorely tried; "yet in all this Job sinned not." (\ul Job_1:22\ulnone ; \ul Job_2:10\ulnone .) If the temptation prevail, charge it not on God; no \emdash nor on the devil. As the worst he can do, he can only tempt, he c4annot force us, to sin. When he has plied us with his utmost power, and most subtle artifice, it is at the choice of our own will, whether we yield or no. (See \ul Jam_1:13-15\ulnone .) The habitual resistance of the will clears us of responsibility (Compare \ul Rom_7:14-17,\ulnone \ul Rom_7:19,\ulnone \ul Rom_7:20,\ulnone \ul Rom_7:23\ulnone .) \i The consent\i0 , even if it be not carried out into the act, lays the responsibility at our own door. \par The \i enticement \i0 here was to robbery a5nd blood; covetousness leading to murder. Most fiendish was the plot. \i The innocent \i0 was to be murdered \i without cause \i0 (\ul Gen_4:8\ulnone . \ul Psa_10:8\ulnone ), \i swallowed up alive and whole; \i0 like Korah and his company, \i going down into the pit \i0 in their full strength. (\ul Num_16:33\ulnone .) The invitation at first was seemingly harmless \emdash Only \i come with us\i0 . Soon the demand rises \emdash \i Cast in thy lot with us\i0 . 'But we shall be discovered.' No \emdash 6they reply \emdash 'we will do all so cleverly, that there will be no more blood to be seen, than if the earth swallowed them up; or they died a natural death, and were decently buried.'\'86 \i The spoil of precious substance will be found\i0 , when our victim is destroyed. (Compare \ul Mat_21:38\ulnone .) \i Precious substance! \i0 Why! This is as large a promise, as that from the mouth of the Son of God. (\ul Pro_8:21\ulnone .) But how can \i substance \i0 be found belonging to a world of shadows? (\7ul Psa_39:6\ulnone .) Much more, how can the fruit of robbery be \i precious\i0 , with the curse of God? (\ul Pro_21:6\ulnone . \ul Psa_62:9-10\ulnone .) \par \tab Not that this horrible plot is usually propounded at first. But step by step, unless the Lord graciously restrains, it may come to this at last. The cover and varnish are here taken off, to show what sin is in its nature, character, and certain end. What young man, but would shudder, and start away from the wickedness, if presented to his i8magination \i alone? \i0 But many a deluded sinner is thus hurried on by the influence of company to lengths of sin, that he had never contemplated.\'862 Other \i enticements \i0 are prepared for the amiable and the uninitiated, just entering into life; less fearful and obvious, and therefore more really dangerous. Such "advantage does Satan get of us by our ignorance of his devices!" (\ul 2Co_2:11\ulnone .) \par \tab Is it safe then to trust in our good resolution or principles? No \emdash \i Walk not9 in the way with them\i0 . The invitation is \emdash \i Come with us\i0 . The warning is \emdash \i Refrain thy foot from their path\i0 . (\ul Pro_4:14-15\ulnone . Compare \ul Psa_1:1\ulnone .) Avoid parleying with them. No one becomes a profligate at once.\'863 But "evil communications corrupt good manners." (\ul 1Co_15:33\ulnone .) The tender conscience becomes less sensitive by every compliance. Who can stop himself in the down-hill road? One sin prepares for another, pleads for it, nay, even make:s it necessary for concealment. David committed murder to hide his adultery, and for his covering charged it upon the providence of God. (\ul 2Sa_11:4,\ulnone \ul 2Sa_11:17,\ulnone \ul 2Sa_11:25\ulnone .) \par \tab Again then \emdash we repeat with all earnestness \emdash \i Refrain. The path \i0 may be strewed with flowers; but it is a path of \i evil\i0 , perhaps of \i blood\i0 .\'864 Every step on Satan's ground deprives us of the security of the promises of God. Often has ruin followed by not ;\i refraining \i0 from the first step. (Compare \ul Mar_14:54,\ulnone \ul Mar_14:71\ulnone .) The only safety is in flight. (\ul Gen_39:10,\ulnone \ul Gen_39:12\ulnone .) Run then into "thy hiding place, and behind thy shield," and boldly bid thy tempter "depart from thee." (\ul Psa_119:114-115\ulnone . Compare \ul Mat_4:10\ulnone .) Awful is the thought! There is not a sin, that the highest saint of God may not commit, if trusting in himself. "Thou standest by faith. Be not high-minded, but fear." (\ul Rom_11:20\ulnone .) \fs16 \par \b\fs28 Footnotes\b0\fs24 \par \'861 Cartwright. But see \ul Gen_4:10\ulnone . \ul 2Ki_9:26\ulnone . \par \'862 Chartist Associations afford ample evidence of this awful delusion. \par \'863 'Nemo fit repente turpissimus.' \emdash Classical adage. \par \pard\'864 \ul Pro_1:16\ulnone . \ul Isa_59:7\ulnone . An apt illustration of the total depravity of man in the perverted use of the members of his body. \emdash \ul Rom_3:15\ulnone .\cf0\f1\fs23 \par } i I{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Se=f  A {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\i\f0\fs24 (\0>rif;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\f0\fs24 The sight of danger leads, when possible, to the avoiding of it. Instinct directs the bird; reason the man. Yet such is the infatuation of sin, that man in his boasted wisdom will not do, what the bird will do by her native instinct. She shuns \i the net spread in her sight;\i0 man rushes into it. These men thirsted for their neighbor's \i blood\i0 . But in the end \i they laid wait ?for their own\i0 . They \i lurked privily for the innocent without cause\i0 . But it proved to be \i lurking privily for their own lives\i0 . (\ul Pro_1:11\ulnone with \ul Pro_1:18\ulnone . Compare \ul Job_18:8\ulnone . \ul Hab_2:10\ulnone .) Ahab and his guilty partner, in plotting the destruction of their \i innocent \i0 victim, worked out their own ruin. (\ul 1Ki_21:4-24\ulnone .) Little did Haman, when bent upon the murder of Mordecai (\ul Est_7:9\ulnone ); or Judas, when "seeking opportunity t@o betray his Master" (\ul Mat_26:14-16\ulnone ; \ul Mat_27:3-5\ulnone ), see, that they were "digging a pit for themselves." (\ul Psa_7:15,\ulnone \ul Psa_7:16\ulnone ; \ul Psa_9:15-16\ulnone .) Yet the sinner, would he but use his own eyes, might see hell at the end of his path. (\ul Mat_7:13\ulnone .) But sin is self-delusive, self-destructive. So are the ways \emdash such the end \emdash of \i greedy\i0 , often murderous, \i gain\i0 .\'861 My son \emdash once more \i hear thy Father's instruction\i0 , "Flee these things." (\ul Pro_1:8,\ulnone with \ul 1Ti_6:9-11\ulnone .) \fs16 \par \b\fs28 Footnotes\b0\fs24 \par \pard\'861 Compare \ul Job_31:39-40\ulnone . \ul Jer_22:17-19\ulnone . \ul Mic_3:10-12\ulnone . 'How great a cheat is wickedness! It ensnareth the ensnarers, and murders the murderers; holds a dark lantern in one hand, while with the other it discharges silently a pistol into our bosom.' \emdash Jermin (Dr. M.), \i Comment on Proverbs\i0 , folio, 1638.\cf0\f1\fs17 \par }Bty and grace.\'861 Full of yearning love to sinners, he \i crieth\i0 , not only in the temple, but \i without in the streets, in the chief place of concourse, in the openings of the gates \i0 (Compare \ul Pro_8:1-5\ulnone . \ul Mat_13:2-3\ulnone . \ul Joh_7:37-39\ulnone ; \ul Joh_18:20-21\ulnone . \ul Psa_40:9-10\ulnone )\i \emdash How long? Simplicity \i0 is another term for folly. It is the temper of mind of those that fear not God. They weigh not what they say or do. They live as if there were nCeither God nor eternity. Their understandings are blinded by the love of sin. In other cases man delights, not in his ignorance, but in its removal. But these \i simple ones\i0 , ignorant of the value and danger of their souls, \i love simplicity. \i0 They consider all endeavours to enlighten them, as breaking in upon an indulgent repose, and exciting a groundless alarm. For while they live riotously, slothfully, or licentiously, "they consider not in their hearts, that God remembereth all their wickednesDs," and "that for all these things he will bring them into judgment." (\ul Hos_7:2\ulnone . \ul Ecc_11:9\ulnone .) They are encouraged by a few more furious than themselves \i\emdash scorners \emdash\i0 who have neither fear nor shame, remorse of heart, nor decency of manner; who take an active \i delight in their scorning: \i0 shooting their poisoned arrows against godliness. (See \ul Psa_64:3-4\ulnone .) All earnestness in religion is with them a weakness unworthy of sensible men. The very ScripturEe terms are revolting. A saint in Scripture means one sanctified by the Spirit of God. With them it means a foolish person or a hypocrite. Their souls are too high to stoop to the vulgar thoughts and habits of the gospel of Christ. Thus do they prove themselves (both the indolent mass of the \i simple ones\i0 , and their \i scornful \i0 leaders) to be \i fools, that hate knowledge\i0 . (\ul Pro_1:7,\ulnone \ul Pro_1:29-30\ulnone . \ul Job_21:14\ulnone ; \ul Job_24:13\ulnone .) Aiming to keep out alarFm, with it they shut out all that would make them wise and happy. If they \i hate the knowledge \i0 of their lost condition, they exclude all that follows upon it, to make them "wise unto salvation." Of other knowledge they have often too much: mischievous, as keeping out better things; giving them an evil eye, filling the soul with darkness; making them "hate the light, so that they will not come to the light, lest their deeds should be reproved." (\ul Joh_3:19-20\ulnone .) \par \tab Our Lord deals witGh this case on the perfect freeness of the gospel. He would melt down the hardness by pleading remonstrance \i\emdash How long? \i0 (Compare \ul Mat_23:37\ulnone . \ul Luk_19:41-42\ulnone .) He sweeps away all the suggestions of unbelief, all the heartless excuses of indolence, by inviting promises \i\emdash Turn at my reproof. \i0 'I cannot turn myself.' But \i I will pour out my Spirit \i0 as a living fountain \i unto you\i0 . And \emdash as the consequence of this blessing \i\emdash I will make kHnown my words unto you.\i0 The Bible, before a dark and sealed book, shall be made clear to you. 'I offer to you both my word outwardly to your ears, and a plentiful measure of my Spirit inwardly to your heart, to make that word effectual to you.'\'862 \par \tab But we are often told, that all the illumination to be expected in our day is the written word, interpreted, like every other book, by our own reason; and that the Spirit's teaching is an enthusiastic delusion. Now this may pass with the \i simpIle and the scorner \emdash \i0 who know nothing of the blindness of their hearts, and of the power of natural prejudice, which Divine grace alone can conquer. But the man that knows his own darkness, and that nothing less than the power of God can teach him \emdash he will \emdash he must "cry for knowledge, and lift up his voice for understanding" (\ul Pro_2:3\ulnone ); not because the word is dark (for it is light itself), but because he is dark, and therefore utterly unable to receive its instructiJons. (\ul 1Co_2:9-14\ulnone .) We do not want a new revelation, we only want a Divine Teacher, we want \i the pouring out of the Spirit to make known the word. \i0 The word is the same Divine word as before. But it was not understood, discerned, not therefore practically effectual. Now there is joy, a power and sweetness, of which before we had no conception. It humbled us in the sense of our ignorance, and makes us pant for more of its heavenly light and influence. \par \tab But the proud caviller compKlains of God, as if he reckoned with him for a blindness and inability, which he cannot help, \emdash innate without his consent. "Nay, but O man, who are thou that repliest against God?" (\ul Rom_9:20\ulnone .) He at once answers this Satanic plea, by offering to you present, suitable, and sufficient relief. He meets you on your way to condemnation with the promise of free and full forgiveness. (\ul Isa_1:18\ulnone ; \ul Isa_43:23,\ulnone \ul Isa_43:26\ulnone .) Your plea will be of force, when youL have gone to him, and found him wanting. The power indeed is of him. But he hath said \emdash "Ask, and it shall be given you." (\ul Mat_7:7\ulnone .) If your helplessness is a real grievance, bring it to him with an honest desire to be rid of it. If you have never prayed, now is the time for prayer. If you cannot pray, at least make the effort. Stretch out the withered hand in the obedience of faith. (\ul Mar_3:5\ulnone .) If your heart be hard, your convictions faint, your resolutions unsteady; all Mis provided in the promise \i\emdash I will pour out my Spirit upon you.\i0 Move then, and act in dependence upon the Almighty Mover and Agent. (Compare \ul Phi_2:12-13\ulnone .) Christian experience explains a mystery unfathomable to human reason. It harmonizes man's energy and God's grace. There is no straitening, no exclusion, with God. His promises with one mouth assure a welcome to the willing heart. If it cannot move, his Spirit can compel, point, draw it to the Savior. Yea, in the desire to turnN, has not the Savior already touched it, and drawn it to himself? \par \tab But remember \emdash the call \emdash \i How long?\i0 is to an instant conversion; not to the consideration or resolution of the morrow, but to the decision of today. Delay is mockery of God. "Quench not the Spirit" now striving, but which "will not always strive with man." (\ul 1Th_5:19\ulnone . \ul Gen_6:3\ulnone .) Add not thus to the mass of guilt ready to sink you into perdition.\fs16 \par \b\fs28 Footnotes\b0\fs24 O\par \'861 The cry, the chief place of concourse, the outpouring fountain of the Spirit, are identified, \ul Joh_7:37-39\ulnone . This very remonstrance, accompanied, as here, with a stirring invitation, is also given in prophecy from the Savior's own mouth. \ul Isa_55:1-3\ulnone . The terms of the promise forbid any other than a personal application. We can easily conceive a spirit to have wisdom. But that an attribute of wisdom may dispense his Spirit or influence to others, is beyond conception. MorePover, the Messiah assumed this personal title (\ul Mat_23:34,\ulnone with \ul Luk_11:49\ulnone ); and his apostle expressly gives it to him (\ul 1Co_1:24\ulnone ). The plural noun joined with the singular verb (mar. Compare \ul Pro_9:1\ulnone ) seems to point him out as the author and whole substance of all wisdom; 'the very wisdom of the most wise God, "in whom are hid all the treasures of wisdom and knowledge," and by whom rivers of wisdom are poured into man by the word.' (Glass Lib 3. Tract. i Can. 24.) The future tense in the original may possibly give a prophetic character to the proclamation. Altogether, 'this interpretation gives to the exhortation of Wisdom a peculair majesty and emphasis; setting forth the eternal uncreated Wisdom of the Father, using all means to draw men to God; both by his works and by his word, inviting all men to know the truth.' \emdash Scott. Bishop Hall. Compare notes on \ul Pro_1:24\ulnone . \ul Pro_8:1\ulnone . \par \pard\'862 Bishop Hall.\cf0\f1\fs23 \par }   {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\i\f0\fs24 A Father's instruction\i0 has warned us against the enticement of Satan. Wisdom \emdash the Son of God himself, now invites us, \emdash in all the plenitude of his Divine authoriAStbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The Savior \i calls \i0 by his word, his providence, his ministers, conscience. But\i ye refused\i0 . Not till his \i calls \i0 have been \i refused\i0 , does he thunder forth his warnings. But such grace, so rich and free, yet rejected \emdash who can take the gauge of this guilt? All creatures beside are his servants. (\cf1\ul Psa_119:91\cf0\ulnone .) Man alone resists his yoTke. \i He stretched out his hand \i0 (\cf1\ul Isa_65:2\cf0\ulnone ) to afford help; to confer a blessing; to beseech its acceptance; yea, even to command attention to his call. (See Acts, 21:40.) \i But no man regarded\i0 . The wisest \i counsel\i0 , the most solemn \i reproof\i0 , all is \i set at nought\i0 . Thus does he "endure with much long-suffering the vessels of wrath fitted to destruction." (\cf1\ul Rom_9:22\cf0\ulnone .) But, O sinner! The day cometh, when he, who once yearned, and wept, and pUrayed, and died, will have no pity (\cf1\ul Eze_5:11\cf0\ulnone . \cf1\ul Eze_8:18,\cf0\ulnone with \cf1\ul Eze_33:11\cf0\ulnone ); when he shall be, as if he \i laughed and mocked at your calamity \i0 (Compare \cf1\ul Jdg_10:14\cf0\ulnone . \cf1\ul Isa_1:24\cf0\ulnone ); when he shall delight in the exercise of his sovereign justice over you. (Compare \cf1\ul Deu_28:63\cf0\ulnone . \cf1\ul Eze_5:13\cf0\ulnone .) All will then be the \i desolation \i0 of realized \i fear \i0 (\cf1\ul Pro_10:24\cf0V\ulnone ); sudden as a \i whirlwind;\i0\'861 the distress and anguish of utter despair. (\cf1\ul Job_15:24\cf0\ulnone . \cf1\ul Dan_5:5-6,\cf0\ulnone \cf1\ul Dan_5:30\cf0\ulnone .) \par \tab This is his solemn denunciation. And then, as if he could bear these despisers no longer in his sight, he changes his address, and pictures the scene itself in its strongest colors. They would not hear when I called. \i Then shall they call upon me, and I will not answer\i0 . They would not listen to my warningsW; I will not listen to their cries. \i They shall call upon me \i0\emdash yea, \i they shall seek me early; but they shall not find me\i0 .\'862 Prayer, once omnipotent, will then be powerless. 'The last judgment before the very last of all is come; the very outward court or portal of hell;'\'863 the misery of deserted souls. To be forsaken of God at any time is awful woe (\cf1\ul Hos_9:12\cf0\ulnone ); how much more in the time of trouble! (\cf1\ul 1Sa_28:15\cf0\ulnone .) But to have his countenance nXot only turned from us, but turned against us, his eternal frown instead of his smile \emdash this will be hell instead of heaven. \par \tab Does this unmeasured wrath seem inconsistent with a God of love? "The LORD our God is a consuming fire." (\cf1\ul Deu_4:24\cf0\ulnone .) And think of his \i knowledge\i0 , instead of being a delight, being \i hated; his fear not chosen;\i0 none of his gracious \i counsel \i0 regarded; all \i his reproof despised\i0 . It is not just, that the sinner, thus obstinatYely bent upon the choice of \i his own way\i0 , should not only gather, but \i eat the fruit of it? \i0 (\cf1\ul Pro_13:2\cf0\ulnone ); that it should enter into him, and become his substance; that he should be \i filled with it\i0 , even to satiety;\'864 \i and that \i0\emdash not only during his road (\cf1\ul Num_11:4,\cf0\ulnone \cf1\ul Num_11:20\cf0\ulnone . \cf1\ul Psa_106:13-15\cf0\ulnone ), but at the end, throughout eternity? (\cf1\ul Isa_3:11\cf0\ulnone . \cf1\ul Gal_6:7\cf0\ulnone .) TheZ moral elements of sin constitute a hell of themselves, apart from the material fire. 'The fruit of sin in time, when arrived at full and finished maturity, is just the fruit of sin through eternity. It is merely the sinner reaping what he has sown. It makes no violent or desultory step from sin in time to hell in eternity. The one emerges from the other, as does the fruit from the flower. It is simply, that the \i sinner be filled with his own ways, and that he eat the fruit of his own devices\i0 .'\'865[ \par \tab This picture might seem to be the foreboding of despair. Yet, such miracles of Divine grace have we seen; nay \emdash such are we ourselves \emdash that we despair of none. We must not, however, soften down God's own words by a misplaced presumptuous tenderness. Have we never seen them verified in the dying sinner, who has neglected and scoffed at the Gospel, and never sent up one cry for mercy on his soul? Is this no warning of the danger of a \i protracted \i0 repentance; of the worthlessn\ess of confessions extorted by terror; "howling on the bed, not weeping at the cross"? (\cf1\ul Hos_7:14,\cf0\ulnone with \cf1\ul Luk_18:13\cf0\ulnone .) And does it not solemnly tell us, that the day of grace has its limits (\cf1\ul Gen_6:3\cf0\ulnone . \cf1\ul Heb_4:7\cf0\ulnone ); that there is a knock, which will be the last knock; that a sinner may be lost on this side of hell; intreated, pleaded with, wept over \emdash yet lost! lost even in the day of salvation? To "do despite to the Spirit o]f \i grace\i0 " (mark the endearing name) \emdash the Spirit of all kindness, of alluring love; who pleads so tenderly with us \emdash to wound him, as it were, to the soul (\cf1\ul Heb_10:29,\cf0\ulnone Greek) \emdash this is a provocation beyond words, beyond thought. "There remaineth" only that, which might strike into the very centre of the man, "the fearful looking for of judgment and fiery indignation, which shall devour the adversaries. It is a fearful thing to fall into the hands of the livin^g God." (Ib. Verses \cf1\ul Heb_10:26-27,\cf0\ulnone \cf1\ul Heb_10:31\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Proverbs 10:25. \cf1\ul Psa_58:9\cf0\ulnone . \cf1\ul Isa_17:13\cf0\ulnone ; \cf1\ul Isa_40:24\cf0\ulnone . Eastern travellers furnish abundant illustration of this striking figure. Paxton's \i Illustrations of Scripture Geography\i0 , pp. 412-416 \emdash (Oliphant.) \par \'862 \cf1\ul Mat_25:6-12\cf0\ulnone . \cf1\ul Luk_13:24-26\cf0\ulnone . _Dr. Owen admirably remarks upon this remonstrance as a proof of the Personality of Wisdom \emdash 'If these things express not a person, and that a Divine person, the Scripture gives us no due apprehension of anything whatever. Who is it that pours out the Holy Spirit? Who is it that men sin against, in refusing to be obedient? Who is it, that in their distress they call upon, and seek early in their trouble? The whole Scriptures declare to whom, and to whom alone, these things belong, and may be ascribed.' \emdash \i Exposition of Hebrews\i0 . Prelim. Exercit. 27:8-12. We might add \emdash Who besides could threaten rebels with ruin, and promise peace and security to the obedient? \par \'863 Bishop Reynolds Works. p. 971. \par \'864 Proverbs 14:14. Compare \cf1\ul Pro_25:16\cf0\ulnone . \emdash 'Ad nauseam implebuntur, et comedent, ita ut consiliorum vehementer tandem, sed nimis sero, ipsos p\'9cniteant.' \emdash Michaelis. \par \'865 Chalmers on \cf1\ul Rom_6:21\cf0\ulnone .\f1\fs17 \par } ss'  E !{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fona`  5{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colorRbttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Again is the sinner's ruin laid at his own door. He turns away from Wisdom's beseeching voice. He despises the only remedy. He dies a suicide. It matters nothing to what we turn. If we \i turn away \i0 from God, we turn from our true, our eternal interests. And, oh! be it remembered, that everyc inattention, every willful neglect, is a step towards this fearful apostasy. The word gradually becomes a burden, then a scorn. \i The fool \i0 may seem to be spared from judgment. But his \i prosperity is his destruction\i0 .\'861 To desire ease, therefore, is to embrace a deadly enemy. Who that knows his own heart will not feel it a matter, not of congratulation, but of deep and anxious prayer \emdash 'In all time of our wealth \emdash Good Lord, deliver us?'\'862 \par \tab But to close with the sundshine of promise \emdash Art thou, Reader, like God's own child, \i hearkening unto him? \i0 Then art thou under his cover, where no evil can reach thee; \i dwelling \i0 not only \i safely\i0 , but assured of safety; \i quiet even from fear of evil \i0 (\cf1\ul Pro_3:21-26\cf0\ulnone . \cf1\ul Job_5:21\cf0\ulnone . \cf1\ul Psa_91:5-7\cf0\ulnone ; \cf1\ul Psa_112:6-7\cf0\ulnone . \cf1\ul Isa_32:17-19\cf0\ulnone ); as Noah in the ark, in conscious security, while the world were perishing around him (\ecf1\ul Gen_7:11-16\cf0\ulnone ); as David, fearless in imminent danger, because realizing a refuge in God. (\cf1\ul Psa_3:1-8\cf0\ulnone . Compare \cf1\ul 1Sa_30:6\cf0\ulnone .) Yes \emdash even the \i coming day of distress and anguish \i0 brings with it no \i fear of evil\i0 . (Contrasting verses \cf1\ul Pro_1:26-27\cf0\ulnone . \cf1\ul Luk_21:26\cf0\ulnone . \cf1\ul Rev_6:15-17\cf0\ulnone .) "The day will burn like an oven." Thou shalt behold the world on fire, and feel thou hast lost, thou cansft lose, nothing. The "Day of darkness and gloominess" will be to thee a day of unclouded sunshine, the entrance into everlasting joy. (\cf1\ul Mal_4:1-2\cf0\ulnone . \cf1\ul Luk_21:28\cf0\ulnone . \cf1\ul 2Pe_3:10-13\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 \cf1\ul Job_21:11-13\cf0\ulnone . \cf1\ul Psa_55:19\cf0\ulnone ; \cf1\ul Psa_73:3-20\cf0\ulnone . \cf1\ul Jer_12:1-3\cf0\ulnone ; \cf1\ul Luk_6:24-25\cf0\ulnone ; \cf1\ul Luk_12:16-21\cf0\ulnone ; \cf1\ul Luk_16:19-24\cf0\ulnone ; \cf1\ul Jam_5:1-5\cf0\ulnone ; Examples of Israel \emdash \cf1\ul Deu_32:15-25\cf0\ulnone ; \cf1\ul Jer_22:20-22\cf0\ulnone . \cf1\ul Hos_13:6-9\cf0\ulnone ; \cf1\ul Amo_6:1-6\cf0\ulnone ; Babylon. \emdash \cf1\ul Isa_47:7-9\cf0\ulnone . Moab. \emdash \cf1\ul Jer_48:11-15\cf0\ulnone . Sodom. \emdash \cf1\ul Eze_16:49\cf0\ulnone . Tyre. \emdash \cf1\ul Eze_27:2,\cf0\ulnone \cf1\ul Eze_27:25-27\cf0\ulnone . \par \'862 Litany.\f1\fs17 \par }h long before asked \emdash "Where shall wisdom be found?" (\cf1\ul Job_28:12,\cf0\ulnone \cf1\ul Job_28:20-21\cf0\ulnone ) \emdash is now answered. It is here set before us, \i as the fear and knowledge of God \i0 (\cf1\ul Pro_2:5\cf0\ulnone ); a principle of practical godliness (\cf1\ul Pro_2:7-9\cf0\ulnone ); a preservation from besetting temptations (\cf1\ul Pro_2:10-19\cf0\ulnone ); and a guide into the right and safe path. (\cf1\ul Pro_2:20\cf0\ulnone .) Hence follow the security of its schoilars (\cf1\ul Pro_2:21\cf0\ulnone ), and the certain ruin of its ungodly despisers. (\cf1\ul Pro_2:22\cf0\ulnone .) \par \tab The rules for its attainment are such as the simplest comprehension can apply. Carefully pondered, and diligently improved, they will furnish a key for the understanding of the whole word of God. Let us examine them more distinctly. \par \tab\i Receive my words\i0 \emdash Let them be "the seed cast into the ground of an honest and good heart" (\cf1\ul Luk_8:15\cf0\ulnone ) \jemdash a heart prepared of God. (\cf1\ul Pro_16:1\cf0\ulnone .) Read the book of God as one who "sat at the feet of Jesus, and heard his word." (\cf1\ul Luk_10:39\cf0\ulnone .) Like the Bereans, "receive it with all readiness" (\cf1\ul Act_17:11\cf0\ulnone ); like the Thessalonians, with reverential faith, acknowledging its supreme authority (\cf1\ul 1Th_2:13\cf0\ulnone ). \i Hide my commandments with thee\i0 . Carry them about with thee as thy choicest treasure for greater security (\cf1\ul Col_3:16k,\cf0\ulnone with \cf1\ul Mat_13:44\cf0\ulnone ); as thy furniture always at hand for present use. (\cf1\ul Pro_4:20-21\cf0\ulnone ; \cf1\ul Pro_7:3\cf0\ulnone . \cf1\ul Job_22:22\cf0\ulnone .) Let the heart be the hiding-place for the treasure. (\cf1\ul Luk_2:19,\cf0\ulnone \cf1\ul Luk_2:51\cf0\ulnone . \cf1\ul Psa_119:11\cf0\ulnone .) Satan can never snatch it thence. \par \tab\i But there must be an active, practical habit of attention\i0 .\'861 \i Yet to incline the ear, and apply the heartl \i0\emdash "who is sufficient for these things?" Oh! my God! Let it be thine own work on me \emdash in me. Thou alone canst do it.\'862 Let it be with me, as with thy Beloved Son \emdash "Waken my ear morning by morning to hear as the learned." (\cf1\ul Isa_50:4\cf0\ulnone .) So let me under thy grace "incline mine ear, and hear, that my soul may live." (Ibid. \cf1\ul Isa_55:3\cf0\ulnone .) \par \tab\i Without this spirit of prayer \i0\emdash there may be attention and earnestness; yet not one spimritual impression upon the conscience; not one ray of Divine light in the soul. Earthly wisdom is gained by study; heavenly wisdom by prayer. Study may form a Biblical scholar; prayer puts the heart under a heavenly tutorage, and therefore forms the wise and spiritual Christian. The word first comes into the ears; then it enters into the heart; there it is safely hid; thence rises \i the cry \i0\emdash\i the lifting up of the voice\i0 . Thus, "the entrance of thy word giveth light; it giveth understandinng to the simple." (\cf1\ul Psa_119:130\cf0\ulnone .) God keeps the key of the treasure-house in his own hand. "For this he will be enquired of" (\cf1\ul Eze_36:37\cf0\ulnone ) to open it unto thee. We look for no other inspiration than Divine grace to make his word clear and impressive. Every verse read and meditated on furnishes material for prayer. Every text prayed over opens a mine of "unsearchable riches," with a light from above, more clear and full than the most intelligent exposition. David (\cfo1\ul Psa_119:18\cf0\ulnone &c.) and his wise son (\cf1\ul 1Ki_3:9-12\cf0\ulnone ) sought this learning upon their knees; and the most matured Christian will continue to the end to\i lift up his voice \i0 for a more enlarged \i knowledge of God\i0 . (\cf1\ul Eph_1:17-18\cf0\ulnone .) \par \tab\i But prayer must not stand in the stead of diligence\i0 . Let it rather give energy to it.\'863 The miner's indefatigable pains; his invincible resolution; his untiring perseverance; \i seeking, yea, searchingp for hid treasures\i0 , \emdash such must be our \i searching \i0 into the sacred storehouse.\'864 To read, instead of "\i searching \i0 the Scriptures," is only to skim the surface, and gather up a few superficial notions.\'865 The rule of success is \emdash Dig up and down the field; and if the search be discouraging, dig again. The patient industry of perusal and re-perusal will open the embosomed treasure. "Surely there is a vein for the silver." (\cf1\ul Job_28:1\cf0\ulnone .) Yet what miner wouldq be content with the first ore? Would he not \i search \i0 deeper and deeper, until he has possessed himself of the whole; not satisfied with taking away much, but determined to leave nothing? Thus let us daily explore "the length, and the breadth, and the depth" of our boundless stores, until we be "filled with all the fullness of God." (\cf1\ul Eph_3:18-19\cf0\ulnone .) \par \tab This habit of living in the element of Scripture is invaluable. To be filled from this Divine treasury; to have large portirons of the word daily passing through the mind; gives us a firmer grasp, and a more suitable and diversified application of it. Yet this profit can only be fully reaped in retirement. We may read the Scriptures in company. But to \i search \i0 them, we must be alone with God. Here we learn to apply ourselves wholly to the word, and the word wholly to us. This enriching study gives a purer vein of sound judgment. The mere reader often scarcely knows where to begin, and he performs the routine without any dsefinite object. His knowledge therefore must be scanty and ineffective. Nor is the neglect of this habit less hurtful to the Church. All fundamental errors and heresies in the Church may be traced to this source \emdash "Ye do err, not knowing the Scriptures." (\cf1\ul Mat_22:29\cf0\ulnone .) They are mostly based on partial or disjointed statements of truth. Truth separated from truth becomes error. But the mind prayerfully occupied in the search of Divine truth \emdash\i crying and lifting up the voitce \emdash \i0 will never fail to discern the two great principles of godliness \i\emdash The fear and knowledge of God\i0 . There is no peradventure nor disappointment in this search \i\emdash Then shalt thou understand. The LORD giveth wisdom; it cometh out of his mouth. \i0 None shall search in vain. (\cf1\ul Job_32:8\cf0\ulnone . \cf1\ul Isa_48:17\cf0\ulnone ; \cf1\ul Isa_54:13\cf0\ulnone . \cf1\ul Jam_1:5,\cf0\ulnone \cf1\ul Jam_1:17\cf0\ulnone . Compare \cf1\ul Gen_41:38-39\cf0\ulnone . \cuf1\ul Exo_4:12\cf0\ulnone . \cf1\ul Dan_1:17\cf0\ulnone .) Never has apostasy from the faith been connected with a prayerful and diligent study of the word of God. \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 \cf1\ul Pro_22:17\cf0\ulnone ; \cf1\ul Pro_23:12\cf0\ulnone . The Emperor Constantine stood hours to hear the word; replying, when asked to sit, 'that he thought it wicked to give negligent ears, when the truth handled was spoken of God.' \emdash (\i Euseb. De Vita Constant. v\i0 Lib. 4.) Foxe records of Edward VI. 'That never was he present at any sermon commonly, but would excerp them, or note them with his own hand.' \emdash Vol. V.700. Yet Bishop Hooper thought, that his royal master's love for the preached word needed to be quickened. \emdash \i Sermon 7th on Jonas\i0 . \par \'862 \cf1\ul Pro_20:12\cf0\ulnone . "Thou giving me the ear, I have heard, as thou wouldest thy word to be heard." \emdash Jerome on \cf1\ul Hab_3:2\cf0\ulnone . \par \'863 On one side is Luthwer's inestimable axiom \emdash 'Bene orasse est bene studuisse.' On the other side is the balance of the old proverb \emdash 'Ora et labora.' Compare \cf1\ul Mat_11:12\cf0\ulnone . 'We are all,' says the heavenly Leighton, 'too little in the humble seeking and begging this Divine knowledge; and that is the cause why we are so shallow and small proficients. "If thou cry, and lift up thy voice for understanding, search for it as for hid treasures;" sit down upon thy knees, and dig for it. That is the besxt posture, to fall right upon thy golden vein, and go deepest to know the mind of God, in searching the Scriptures, to be directed and regulated in his ways; to be made skillful in ways of honouring him, and doing him service. This neither man nor angels can teach him, but God alone.' \emdash \i Sermon \i0 on \cf1\ul Psa_107:43\cf0\ulnone . \par \'864 'Viscera terr\'e6 extrahimus, ut digito gestiatur gemma, quam petimus. Quot manus afferuntur, ut unus niteat articulus! Simili studio, industri\'e2, conystanti\'e2, Sapienti\'e6 inquisitioni incumbendum erat.' \emdash Plin. lib. ii. c. 65. \par \'865 Compare \cf1\ul Joh_5:39\cf0\ulnone . Greek (Ereunate tas graphas oti umeis dokeite en autais zoen aionion echein kai ekeinai eirin ai marturousai peri emou) \emdash a similar allusion to the miner's toil. 'I can speak it by experience' \emdash said a wise man \emdash 'that there is little good to be gotten by reading the Bible cursorily and carelessly. But do it daily and diligently, with attention anzd affection; and you shall find such efficacy, as is to be found in no other book that can be named.' \emdash Erasmus's \i Preface to Luke\i0 . Peter Martyr gives the same testimony, \i Epist. Dedic. To Comment. On Rom\i0 . The following relic of our renowned Elizabeth will be read both with interest and profit. It was written on a blank leaf of a black-letter edition of St. Paul's Epistles, which she used during her lonely imprisonment at Woodstock. The volume itself, curiously embroidered by her own hand, is preserved in the Bodleian: \emdash 'August. I walk many times into the pleasant fields of the Holy Scriptures, where I pluck up the goodlisome herbs of sentences by pruning, eat them by reading, chew them by musing, and lay them up at length in the high seat of memorie, by gathering them together, that so, having tasted their sweetness, I may the less perceive the bitterness of this miserable life.' \emdash Miss Strickland's \i Queens of England\i0 , vi. 113.\f1\fs20 \par \pard\f2\fs17 \par } _  1{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fswiss\fcharset0 Arial;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\i\f0\fs24 Wisdom\i0 , having solemnly warned rebellious scorners, now instructs her dutiful children. The dark questiong}et0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Vanity (\cf1\ul Ecc_1:18\cf0\ulnone ) and foolishness (\cf1\ul 1Co_3:19\cf0\ulnone ) are the stamp on the wisdom of this world. Here is sound wisdom. It looks at things not in their notions, but in their proper substance. It is \i sound\i0 , because it is practical. It is indeed a\i hid treasure \i0 (\cf1\ul Pro_2:4\cf0\ulnone ); so safe, that no s~poiler can reach it; yet so free, that every sinner may have access to it. Yes; in the Son of God himself "are hid all the treasures of wisdom and knowledge." All these treasures in him are \i laid up for the righteous \i0\emdash made over to them. (\cf1\ul Col_2:3\cf0\ulnone . \cf1\ul 1Co_1:30\cf0\ulnone .) Oh let us draw upon this infinite treasure daily, hourly, for light to direct\i an upright walk\i0 . 'To those that are true and \i upright \i0 in heart, he will in his own good time reveal true and saving knowledge, and that \i sound \i0 spiritual \i wisdom\i0 , which shall make them eternally happy.'\'861 Our faithful God \i is a buckler to them that walk uprightly\i0 . (\cf1\ul Pro_30:5\cf0\ulnone . \cf1\ul Psa_84:11\cf0\ulnone .) His wisdom covers us from that subtle sophistry, which would spoil us of our treasure. (\cf1\ul Pro_22:12\cf0\ulnone .) The way of the saints is indeed fraught with danger; beset with temptation; yet is it safe (\cf1\ul Pro_4:11\cf0\ulnone ; \cf1\ul Pro_8:20\cf0\ulnone . \cf1\ul Deu_33:26-29\cf0\ulnone . \cf1\ul 1Sa_2:9\cf0\ulnone . \cf1\ul Psa_37:23-24\cf0\ulnone ; \cf1\ul Psa_56:9\cf0\ulnone ) \emdash \i kept and preserved by \i0 Almighty power, even on the very edge of the enemy's ground. (\cf1\ul 1Sa_25:39\cf0\ulnone ; \cf1\ul 1Sa_27:1,\cf0\ulnone with \cf1\ul 1Sa_29:1-11\cf0\ulnone . \cf1\ul 2Co_12:7-9\cf0\ulnone .) \par \tab Such also is the completeness of this godly privilege, that not only does it enlarge our \i knowledge of God \i0 (\cf1\ul Pro_2:5\cf0\ulnone ), but it brings us to a full understanding of every practical obligation. Indeed that only is \i sound wisdom\i0 , that guides our feet into \i every good path;\i0 that "makes the man of God perfect, throughly furnished unto all good works." (\cf1\ul 2Ti_3:15-17\cf0\ulnone .) The gracious \i wisdom \i0 that saves the soul, sanctifies the heart and life. (\cf1\ul Tit_2:11-12\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Bishop Hall.\f1\fs17 \par } ' A {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The various snares forK   {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fchars| the young, about to be detailed, furnish a fearful picture of the temptations to which our children are exposed. Will it not awaken out earnest cries for their deep and solid conversion to God; that \i wisdom may indeed enter into their hearts\i0 , and its \i pleasures \i0 be really enjoyed; that they may have a religious taste, as well as a religious education; that they may know the Gospel, not only in the conviction of their conscience, or the excitement of their feelings, but in the entire renewal of their hearts before God? This, and nothing less, will preserve them from the snare of their cruel foe. Every town and village swarms with his emissaries; first, initiated themselves into the mysteries of his art; then, going forth, laborious and practiced teachers, well instructed for his murderous work. Against one of these enticements we have been before warned. (\cf1\ul Pro_1:10-13\cf0\ulnone .) Another is here given: The tempter bears his character upon his lips; \i the evil man that speaketh proud things \i0 against God and his law; like a poisonous fountain sending up poisoned waters. Oh! how quickly does the contamination spread! He does not sin in ignorance. He and his companions\'861 have probably been trained in the \i paths of uprightness\i0 . Having come in contact with the pestilential breath of the ungodly, they have caught the contagion, and eagerly spread it. Readily do they \i leave the paths\i0 , which they never heartily loved, \i to walk in the ways of darkness\i0 , which their hearts do love. (\cf1\ul Pro_4:16-17\cf0\ulnone . \cf1\ul Job_24:13-16\cf0\ulnone . \cf1\ul Joh_3:19-20\cf0\ulnone .) Having left the hated paths, they become therefore foremost in iniquity. Poisoned themselves, they would poison all around them. They \i rejoice\i0 , like Satan himself, \i to do evil:\i0\'862 to draw their fellow-sinners into the net; and they \i delight in those\i0 , who are most \i froward \i0 in their \i wickedness.\i0\'863 Thus they plunge deeper and deeper into sin, till they lose all traces of the straight way, and all their \i ways become crooked\i0 , leading with sure steps to eternal ruin. Is not this the picture, drawn to the very life, of many a Sunday-scholar, or a child of godly parents, the subject of deep and tender care; "hardened through the deceitfulness of sin" (\cf1\ul Heb_3:13\cf0\ulnone ), the neglect of faithful warning, the stifling of solemn conviction? How do they deserve to be left of God , who have first left him with such fearful aggravation! Young man! Especially shun companions, who are sinning against better knowledge and instruction. They are hardened in devotedness to their master's work. Oh! if misguided sinners could but see sin in its horrid deformity and certain end, would not "their hearts meditate terror"? But \i the crookedness of their ways \i0 hides the end from view. Satan presents the bait, palliates the sin, covers the enormity, closes the eyes, and conceals the certain end of all \emdash Hell. (\cf1\ul Psa_125:5\cf0\ulnone . \cf1\ul Rom_6:21\cf0\ulnone ; with \cf1\ul 2Co_4:3-4\cf0\ulnone .) \i The froward in their paths cannot \i0\emdash will not \emdash turn back. \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 The change to the plural number (\i the man \emdash who leave\i0 ) implies confederacy. \par \'862 Compare \cf1\ul Isa_3:9\cf0\ulnone ; \cf1\ul Jer_9:15\cf0\ulnone . God's heavy judgment. \cf1\ul 2Th_2:12\cf0\ulnone . \par \pard\'863 The sin of the heathen, \cf1\ul Rom_1:32\cf0\ulnone .\f1\fs17 \par }ower. (\cf1\ul Pro_4:23\cf0\ulnone .) Clear knowledge floating in the head is deep ignorance. While it only glitters in the understanding, it is dry, speculative, and barren. \i When it entereth into the heart\i0 , light beams out, all the affections are engaged; and \i how pleasant is it to the soul! \i0 (\cf1\ul Pro_24:13-14\cf0\ulnone . \cf1\ul Job_23:12\cf0\ulnone . \cf1\ul Psa_119:103\cf0\ulnone . \cf1\ul Jer_15:16\cf0\ulnone .) Religion \i now \i0 is no lifeless notion. It is handled, tasted, enjoyed. It gives a \i discreet and understanding \i0 direction to the whole conduct. It becomes not only an external rule, but a \i preserving, keeping \i0 principle (\cf1\ul Pro_4:6\cf0\ulnone ; \cf1\ul Pro_6:22-24\cf0\ulnone . \cf1\ul Psa_17:4\cf0\ulnone ; \cf1\ul Psa_119:9-11,\cf0\ulnone \cf1\ul Psa_119:104\cf0\ulnone ); like the military guard for the safety of the royal person. (\cf1\ul 1Sa_26:16\cf0\ulnone . \cf1\ul 2Ki_11:11\cf0\ulnone .) Before, it was the object of our search. Now, having found it, it is our \i pleasure\i0 . Until it is so, it can have no practical influence. It is "the man, whose \i delight is in the law of the LORD\i0 ," who is preserved from "walking in the counsel of the ungodly." (\cf1\ul Psa_1:1-2\cf0\ulnone ; Compare \cf1\ul Pro_7:4-5\cf0\ulnone .) Education, conviction, high moral principle, are at best only partially operative. The reclaimed drunkard may be true to his Temperance-pledge; but, if the "root of bitterness" be untouched, he may be a Socialist or a Chartist, or revel in some other equally ruinous course. External wickedness may be exchanged for decent formality. Vagrant affections may be turned from some object of vanity; yet not fixed upon the Divine centre of attraction. The mind may be disciplined from utter unprofitableness, only to indulge in the idolatry of talent, or the fascinations of poisoned literature. The folly of the pride of life may be resisted; yet pride in other of its multiform fruits tenderly cherished. In all these cases, the principle is unsubdued. The forsaken sin only makes way for some more plausible, but not less deadly passion. The heart, cast into the mold of the Gospel, is the only cover from those snares within and without (\cf1\ul Rom_6:17-18\cf0\ulnone . \cf1\ul 2Co_3:18\cf0\ulnone ), which so imperceptibly, yet so fatally, estrange us from God. Never, till the vital principle is implanted, is their mischief discerned. Never, till then, does the heart find its proper object, its true resting-place. \f1\fs17 \par } ZZ   {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 We have seen the good that \i wisdom \i0 brings to us. (\cf1\ul Pro_2:5\cf0\ulnone .) Now see the evil, from which it \i preserves \i0 us. But observe its place \emdash\i in the heart\i0 . Here only has it any light, life, or p0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Another snare of the fowler is here graphically portrayed.\'861 \i Wisdom hidden in the heart \i0 is, as before, the most effectual \i deliverance; \i0 restraining even the eye from the hurtful object.\'862 Ought not the \i strange woman\i0 , even if she be born and baptized in a Christian land, to be counted as \i a stranger\i0\'863 and foreigner among us? One who had \i forsaken the guide of her youth\i0 ,\'864 and forgotten the solemn bond of \i the covenant of her God\i0\'865 \emdash what else could she be to the unwary but a vile \i flatterer with her lips? \i0 (\cf1\ul Pro_5:3\cf0\ulnone ; \cf1\ul Pro_7:5,\cf0\ulnone \cf1\ul Pro_7:21\cf0\ulnone .) The slave of unlawful desire; having no \i guide \i0 but her own will; no pleasure but sensual gratification; quickly she becomes her own and her victim's murderer. Her house is the land of death. (\cf1\ul Pro_5:5\cf0\ulnone .) Eternal death is her doom (\cf1\ul Gal_5:19-21\cf0\ulnone . \cf1\ul Eph_5:5\cf0\ulnone . \cf1\ul Rev_21:8\cf0\ulnone ; \cf1\ul Rev_22:15\cf0\ulnone .) \i Her paths incline to the dead\i0 , with the awful monuments of Divine vengeance in olden time.\'866 Some instances indeed of \i deliverance \i0 are given; not so much examples, as \i special miracles\i0 , of grace, to show how far the "arm of the Lord" can reach.\'867 But so rare are they, that it is as if scarcely \i none\i0\'868 that go unto her return again. And what madness is it to rush into the snare upon so faint and glimmering hope of escape! (\cf1\ul Ecc_7:26\cf0\ulnone .) The spell of lust palsies the grasp, by which its victim might have \i taken hold of the paths of life for deliverance\i0 . He that is "saved, is so as by fire" (\cf1\ul 1Co_3:15\cf0\ulnone ), the wonder of heaven and earth. "Is not this a brand plucked out of the fire?" (\cf1\ul Zec_3:2\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 \cf1\ul Pro_5:3-20\cf0\ulnone ; \cf1\ul Pro_6:24\cf0\ulnone ; \cf1\ul Pro_7:5-23\cf0\ulnone ; \cf1\ul Pro_22:14\cf0\ulnone ; \cf1\ul Pro_23:27\cf0\ulnone . Some commentators give an allegorical interpretation to these pictures, as descriptive of idolatry or false doctrine. 'But surely,' as Holden well observes, 'if there be any dependence to be placed upon the language of the sacred writer, any propriety in his expressions, it is to be understood in its literal sense, as a warning against the seduction of harlots. The spirit of allegorical interpretation may make the Scriptures speak whatever is prompted by the wildest fancy, or the deepest fanaticism.' \emdash Holden \i in loco\i0 . Compare Scott \i in loco\i0 . \par \'862 Compare \cf1\ul Job_31:1,\cf0\ulnone and our Lord's rule: \emdash \cf1\ul Mat_5:28\cf0\ulnone . \par \'863 \i The strange woman \emdash a stranger\i0 . Two different words in the Hebrew, the latter appearing to mark a foreigner. Compare \cf1\ul Deu_23:17\cf0\ulnone ; \cf1\ul Lev_19:29\cf0\ulnone . It is, however, but too evident that this abandoned class was not confined to foreigners. Compare \cf1\ul Gen_38:15-16\cf0\ulnone ; \cf1\ul Jdg_11:1\cf0\ulnone ; \cf1\ul 1Ki_3:16\cf0\ulnone . \par \'864 Though an harlot, she might be (\cf1\ul Pro_7:5,\cf0\ulnone \cf1\ul Pro_7:10,\cf0\ulnone \cf1\ul Pro_7:19\cf0\ulnone ) or might have been (\cf1\ul Joh_4:17-18\cf0\ulnone ) a married woman. \par \'865 \cf1\ul Mal_2:14-16\cf0\ulnone . Compare \cf1\ul Eze_16:59-60\cf0\ulnone . Does not this sacred view of the marriage ordinance rebuke the legislative sanction which has now degraded it to a mere civil contract? \par \'866 'The dead.' \emdash Scott and Bishop Patrick in loco. Compare \cf1\ul Pro_9:18\cf0\ulnone . Heb. Mede's \i Learned Discourse\i0 , vii. \par \'867 Solomon's own case. Compare \cf1\ul Luk_7:37-50\cf0\ulnone ; \cf1\ul 1Co_6:9-11\cf0\ulnone . \par \'868 None in comparison, very few. Compare \cf1\ul Isa_59:4\cf0\ulnone ; \cf1\ul Isa_64:7\cf0\ulnone .\f1\fs17 \par } oQ{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Here is the c* E{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blueonsummating blessing of \i engrafted wisdom\i0 . Not only does \i it deliver from evil men;\i0 but it guides us \i into the way of good men\i0 . Clad with this Divine armour, thou shalt have courage, like Joseph, to turn thy face from the enchantment of Sin (\cf1\ul Gen_39:9-10\cf0\ulnone ), \i and keep the paths of the righteous\i0 , rugged indeed, yet the only paths of rest and security. (Song of \cf1\ul Son_1:7-8\cf0\ulnone . \cf1\ul Jer_6:16\cf0\ulnone .) Thus shalt thou \i dwell and remain in the land\i0 , as its original inheritor (\cf1\ul Psa_37:9,\cf0\ulnone \cf1\ul Psa_37:11,\cf0\ulnone \cf1\ul Psa_37:22,\cf0\ulnone \cf1\ul Psa_37:29,\cf0\ulnone \cf1\ul Psa_37:34\cf0\ulnone . \cf1\ul Mat_5:5\cf0\ulnone ); having the best portion in earth, and an infinitely better portion in heaven; while \i the wicked and transgressors\i0 , though they may "enjoy the pleasures of sin for a season," shall be ultimately \i cut off, rooted out, \i0 and "driven away" into everlasting ruin. (\cf1\ul Pro_10:30\cf0\ulnone ; \cf1\ul Pro_14:32\cf0\ulnone ; \cf1\ul Pro_15:25\cf0\ulnone . \cf1\ul Psa_52:5-7\cf0\ulnone ; \cf1\ul Psa_92:7\cf0\ulnone . \cf1\ul Mat_3:10\cf0\ulnone .) \par \tab And now, what serious reader of this chapter can fail to estimate above all price the privilege of being early enlisted under the banner of the cross; early taught in the ways, and disciplined in the school, of the Bible; and early led to hide that blessed book in the heart, as the rule of life, the principle of holiness, the guide to heaven! \par \tab Parents, sponsors, teachers of youth; ponder your deep responsibility with unceasing prayer for special grace and wisdom. Beware of glossing over sins with amiable or palliating terms. Let young people be always led to look upon vicious habits with horror, as the most appalling evil. Discipline their vehemence of feeling, and all ill-regulated excitement. Keep out of sight, \i as far as may be\i0 , books calculated to inflame the imagination. To give an impulse to the glowing passion may stimulate the rising corruption to the most malignant fruitfulness. Oh! what wisdom is needed to guide, to repress, to bring forth, develope safely, and to improve fully, the mind, energies, and sensibilities of youth! \par \pard\tab Young man! beware! Do not flatter thyself for a moment, that God will ever wink at your sinful passions; that he will allow for them, as slips and foibles of youth. They are the "Cords of your own sins," which, if the power of God's grace break them not in time, will "hold" you for eternity. (\cf1\ul Pro_5:22\cf0\ulnone .) Shun then the society of sin, as the infection of the plague. Keep thy distance from it, as from the pit of destruction. Store thy mind with the preservative of heavenly wisdom. Cultivate the taste for purer pleasures. Listen to the fatherly, pleading remonstrance, inviting thee to thy rest \emdash "Wilt thou not from this time cry unto me, 'My Father! Thou art the guide of my youth?'" (\cf1\ul Jer_3:4\cf0\ulnone .) \f1\fs17 \par }bl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 THIS is not the stern language of command. It is our Father's voice in all the endearing persuasiveness of promise \emdash \i My son\i0 \emdash He had before instructed us to \i seek and search \i0 after wisdom, and set out before us its invaluable blessings. Now he calls us to bring it into practical exercise \emdash \i Forget not my law\i0 . The willful forgetfulness of the heart (\cf1\ul Pro_2:17\cf0\ulnone . \cf1\ul Psa_9:17\cf0\ulnone ; \cf1\ul Psa_10:4\cf0\ulnone ; Compare \cf1\ul Pro_4:5\cf0\ulnone ; \cf1\ul Deu_4:23\cf0\ulnone ; \cf1\ul Psa_119:93,\cf0\ulnone \cf1\ul Psa_119:176\cf0\ulnone ), not the infirmity of the memory (for which a special, though we fear too much neglected, help, is provided) (\cf1\ul Joh_14:26\cf0\ulnone ) is here implied. \i Let thine heart\i0 , like the ark of the testimony, \i be the keeping-place of my commandments\i0 . (\cf1\ul Pro_4:4\cf0\ulnone . \cf1\ul Deu_11:18\cf0\ulnone . \cf1\ul Isa_51:7\cf0\ulnone ; with \cf1\ul Eze_11:20\cf0\ulnone . \cf1\ul Heb_9:4\cf0\ulnone .) And is not this the child's desire \emdash "O that my ways were directed to keep thy statutes"? (\cf1\ul Psa_119:6\cf0\ulnone ; Compare verses \cf1\ul Psa_119:69,\cf0\ulnone \cf1\ul Psa_119:129\cf0\ulnone ), while his conscious helplessness takes hold of the covenant promise \emdash "I will put my law in their inward parts, and write it in their hearts." (\cf1\ul Jer_31:33\cf0\ulnone .) \par \tab Indeed no laws, but God's, bind the heart. All acceptable obedience begins here. The heart is the first thing that wanders from God; the first also that returns. Here is the vital principle. (\cf1\ul Pro_4:23\cf0\ulnone . \cf1\ul Rom_6:17\cf0\ulnone .) All religion without it is a mere name; and, however the professor may practice a thousand arts to put life into it, all must fail, "The root being as rottenness, the blossom goes up as the dust." (\cf1\ul Isa_5:24\cf0\ulnone .) If every moment were filled up with deeds of benevolence, or external piety; yet, except \i the heart was quickened to keep the commandments\i0 , the voice of rebuke would be heard \emdash "Who hath required this at your hand?" (\cf1\ul Isa_1:11-12\cf0\ulnone .) "The inner man's delight" (\cf1\ul Rom_7:22\cf0\ulnone ) stamps the excellency upon the service. And this pleasure and perseverance in duty flow from a gracious change upon the heart. (See \cf1\ul Eze_11:19\cf0\ulnone ; \cf1\ul Eze_36:26-27\cf0\ulnone .) \par \pard\tab Herein also lies our interest, not less than our obligation. The reward of this \i hearty \i0 obedience (need we add \emdash a reward of grace?) is a long and happy life \emdash the highest earthly good. (\cf1\ul Psa_34:12\cf0\ulnone ; compare verse \cf1\ul Psa_34:16\cf0\ulnone ; \cf1\ul Pro_4:10\cf0\ulnone ; \cf1\ul Pro_9:11\cf0\ulnone ; \cf1\ul Pro_10:27\cf0\ulnone ; \cf1\ul Job_10:12\cf0\ulnone .) The wicked indeed live long, and the godly often "live out only half their days." The wicked die in outward comfort; the righteous in outward trouble. (\cf1\ul Ecc_9:2\cf0\ulnone .) But \i length of days \i0 is the promise to the righteous; whether for earth or for heaven, as their Father deems fittest for them. In itself the promise, as regards this life, has no charm. To the ungodly it is a curse (\cf1\ul Gen_4:11-15\cf0\ulnone . \cf1\ul Isa_65:20\cf0\ulnone ); to the people of God a trial of faith and patience (\cf1\ul Gen_27:46\cf0\ulnone ; \cf1\ul Gen_47:9\cf0\ulnone . \cf1\ul 1Ki_19:4\cf0\ulnone . \cf1\ul Job_7:16\cf0\ulnone . \cf1\ul Phi_1:23-24\cf0\ulnone . \cf1\ul Rev_22:20\cf0\ulnone ); to all a weariness. (\cf1\ul Pro_15:15\cf0\ulnone . \cf1\ul Psa_90:10\cf0\ulnone . \cf1\ul Ecc_12:1\cf0\ulnone .) But \i peace added \i0 forms the sunshine of the toilsome way (\cf1\ul Psa_119:165\cf0\ulnone . \cf1\ul Isa_32:17\cf0\ulnone ; \cf1\ul Isa_48:17-18\cf0\ulnone ): "peace with God through the blood of sprinkling" (\cf1\ul Rom_5:1\cf0\ulnone . \cf1\ul Eph_2:13-14\cf0\ulnone . \cf1\ul Col_1:20\cf0\ulnone ); eternal peace in his home and in his bosom (\cf1\ul Psa_37:37\cf0\ulnone . \cf1\ul Isa_57:2\cf0\ulnone ); where all the fightings of the rebellious flesh, all the counter-strivings of a perverse and ungovernable will, shall have ceased for ever. "\i Blessed are they that do his commandments\i0 , that they might have right to the \i tree \i0 of life, and may enter in through the gate into the city." (\cf1\ul Rev_22:14\cf0\ulnone .) \f1\fs17 \par } w  a{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colort5:10\cf0\ulnone ; \cf1\ul Psa_85:10\cf0\ulnone ; \cf1\ul Psa_89:14\cf0\ulnone ; \cf1\ul Psa_100:5\cf0\ulnone ; \cf1\ul Psa_117:2\cf0\ulnone . \cf1\ul Mic_7:18-20\cf0\ulnone ) for his people's good. While we rest upon them for salvation, let us copy them in our profession. Are not his children new-created in his image? Let then our Father's image be manifested in us, "as his dear children." (\cf1\ul Eph_4:24\cf0\ulnone ; \cf1\ul Eph_5:1,\cf0\ulnone \cf1\ul Eph_5:2,\cf0\ulnone \cf1\ul Eph_5:8\cf0\ulnone .) Let these graces be, as with God, in combination. 'The want of one buries the commendation of the other. Such a one is a \i merciful \i0 man to the poor; but there is no \i truth \i0 in him. Such a one is very just in his dealings, but as hard as flint'.\'861 "Put on, as the elect of God, bowels of \i mercy\i0 . But lie not one to another. Speak every man \i truth \i0 with his neighbor." (\cf1\ul Col_3:12,\cf0\ulnone with \cf1\ul Col_3:9\cf0\ulnone . \cf1\ul Eph_4:25\cf0\ulnone .) Indeed, 'as a rich sparkling diamond added both value and lustre to a golden ring; so do these virtues of justice and mercy, well attempered, bring a rich addition of glory to the crowns of the greatest monarchs.'\'862 \par \tab But these virtues must not be in temporary or occasional exercise.\i Let them not forsake thee. Bind them \i0 as jewels \i about thy neck\i0 . (\cf1\ul Pro_6:21\cf0\ulnone ; 7:3. \cf1\ul Deu_6:8\cf0\ulnone .) Let them be "\i written\i0 , not in tables of stone, but in fleshly tables of the heart." (\cf1\ul Pro_7:3\cf0\ulnone . \cf1\ul 2Co_3:3\cf0\ulnone .) God indeed is not thy debtor; yet none shall serve him for nought. The man who shows \i mercy \i0 to his neighbour shall find it with him. (\cf1\ul Psa_18:25\cf0\ulnone . \cf1\ul Mat_5:7\cf0\ulnone .) "They that deal truly are his delight." (\cf1\ul Pro_12:22\cf0\ulnone .) So shalt \i thou find favour and good understanding \i0 (\cf1\ul Psa_111:10\cf0\ulnone ) \emdash (success) (\cf1\ul Jos_1:7,\cf0\ulnone 8. M.R.) \emdash both \i in his sight, and in the sight of man\i0 . Witness Joseph in Egypt (\cf1\ul Gen_39:2-4,\cf0\ulnone \cf1\ul Gen_39:21-23\cf0\ulnone ; \cf1\ul Gen_41:37-43\cf0\ulnone ; \cf1\ul Gen_45:16\cf0\ulnone ); David in the family of Saul (\cf1\ul 1Sa_18:5,\cf0\ulnone \cf1\ul 1Sa_18:14-16\cf0\ulnone ); the servants of God in the eastern courts;\'863 the early Christians with the people around them. (\cf1\ul Act_2:44-47\cf0\ulnone .) What is more lovely than thus to live down reproach by consistent godliness? What more acceptable to God, or more edifying to the Church? (\cf1\ul Rom_14:16-19\cf0\ulnone .) The Scripture connects the favour of God with the favour of men, as if the one was often the fruit of the other. (Compare \cf1\ul Pro_16:7\cf0\ulnone .) Such was the record of the holy child. (\cf1\ul Luk_2:52\cf0\ulnone .) The highest crown of a youthful profession is conformity to this Divine pattern. (Compare \cf1\ul 1Sa_2:26\cf0\ulnone .) \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 F. Taylor's \i Comment on Chapter \i0 i-ix.; 4to. 1655-1657. \par \'862 Bishop Sanderson's \i Sermon\i0 on \cf1\ul Pro_24:10-12\cf0\ulnone . \par \pard\'863 \cf1\ul Dan_1:8-9\cf0\ulnone ; \cf1\ul Dan_4:8-9\cf0\ulnone ; \cf1\ul Dan_5:11\cf0\ulnone ; \cf1\ul Dan_6:1-3,\cf0\ulnone \cf1\ul Dan_6:27-28\cf0\ulnone ; \emdash His three companions, \cf1\ul Dan_3:30\cf0\ulnone ; \cf1\ul Ezr_7:9-12\cf0\ulnone . \cf1\ul Neh_2:1-6\cf0\ulnone . Mordecai, \cf1\ul Est_10:3\cf0\ulnone .\f1\fs17 \par } }{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\i\f0\fs24 Mercy and truth\i0 are the glorious perfections of God; always in combined exercise (\cf1\ul Gen_32:10\cf0\ulnone . \cf1\ul Psa_2and grace. The unmeaning expression of \i trust \i0 on the lips of the ignorant and ungodly is a fearful delusion. What ground of confidence can there be when there is everything to fear? Can the sinner's God \emdash a just, avenging God \emdash be an object of \i trust?\i0 What owe we to that precious atonement, which has opened up our way to a reconciled God (\cf1\ul Rom_5:11\cf0\ulnone ), and assured our confidence in him as our Friend and Counsellor! Nor is this the cold assent of the enlightened judgment. It is the \i trust of the heart, of all the heart. \i0 It is a child-like, unwavering (Psalm 78. \cf1\ul 2Ch_14:11\cf0\ulnone . Contrast \cf1\ul Jer_1:6-8\cf0\ulnone ) confidence in our Father's well-proved wisdom, faithfulness, and love. Any limit to this confidence is a heinous provocation. (\cf1\ul Psa_78:18-21\cf0\ulnone .) He is truth itself. Therefore he would have us take him at his word, and prove his word to the utmost extent of his power. \par \tab But our \i trust \i0 must not only be \i entire:\i0 it must be \i exclusive\i0 . No other confidence, no confidence in the flesh, can consist with it. (Compare \cf1\ul Phi_3:3\cf0\ulnone .) Man with all his pride feels that he wants something to \i lean to\i0 . As a fallen being, he naturally \i leans to\i0 \i himself\i0 , to his own foolish notions and false fancies. Human power is his idol. His \i understanding \i0 is his God. Many would rather be convicted of want of principle than want of talent. Many bring God's truth to their own bar, and cavil at it, as an excuse for rejecting it. In these and other ways, man "trusteth to himself, and his heart departeth from the LORD." (\cf1\ul Jer_17:5\cf0\ulnone .) This is the history of the fall; the history of man from the fall; the dominant sin of every unhumbled heart; the lamented and resisted sin of every child of God. Need we advert to it as the sin of youth? How rare is the sight of the "younger submitting unto the elder!" (\cf1\ul 1Pe_5:5\cf0\ulnone .) If advice is asked, is it not with the hope of confirming a previously-formed purpose? In case of a contrary judgment, the young man's own \i understanding \i0 usually decides the course. \par \tab Great reason then is there for the warning \i\emdash Lean not to thine own understanding. \i0 Once, indeed, it gave clear unclouded light, as man's high prerogative, "created in the image of God." (\cf1\ul Gen_1:26\cf0\ulnone . \cf1\ul Col_3:10\cf0\ulnone .) But now, degraded as it is by the fall (\cf1\ul Psa_49:20\cf0\ulnone ), and darkened by the corruption of the heart (\cf1\ul Eph_4:18\cf0\ulnone ), it must be a false guide. Even in a prophet of God it proved a mistaken counselor (\cf1\ul 2Sa_7:2-5\cf0\ulnone .) Yet though we refuse \i to lean to it, \i0 to follow it may be implicit\i trust in the LORD; \i0 because it is a trust in his Divine power, enlightening it, as his lamp for our direction. The Christian on his knees, as if he cast his understanding away, confesses himself utterly unable to guide his path. But see him in his active life. He carefully improves his mind. He conscientiously follows its dictates. Thus practical faith strengthens, not destroys, its power; invigorates, not supersedes, exertion. (Compare \cf1\ul Gen_32:9-20\cf0\ulnone ; \cf1\ul Neh_2:4-20\cf0\ulnone ; \cf1\ul Neh_4:9\cf0\ulnone .) \par \tab It is therefore our plain duty not to neglect\i our understanding, \i0 but to cultivate it diligently in all its faculties. In a world of such extended knowledge, ignorance is the fruit of sloth, dissipation, or misguided delusion\i . But lean not to thine understanding. Lean \emdash trust in the LORD. \i0 Self-dependence is folly (\cf1\ul Pro_28:26\cf0\ulnone ), rebellion (\cf1\ul Jer_2:13\cf0\ulnone ; \cf1\ul Jer_9:23\cf0\ulnone ), ruin. (\cf1\ul Gen_3:5-6\cf0\ulnone . \cf1\ul Isa_47:10-11\cf0\ulnone .) 'The great folly of man in trials' \emdash as Dr. Owen justly remarks \emdash '\i is leaning to or upon his own understanding \i0 and counsels. What is the issue of it? Whenever in our trials we consult our own understandings, hearken to self-reasonings, though they seem to be good, and tending to our preservation; yet the principle of living by faith is stifled, and we shall in the issue be cast down by our own counsels.'\'861 \par \tab\i Next \emdash let our confidence be uniform \emdash In all thy ways acknowledge him. \i0 Take one step at a time, every step under Divine warrant and direction. (Compare \cf1\ul Ezr_8:21-23\cf0\ulnone ; \cf1\ul Neh_1:11\cf0\ulnone .) Ever plan for yourself in simple dependence on God.\'862 It is nothing less than self-idolatry to conceive that we can carry on even the ordinary matters of the day without his counsel. He loves to be consulted. Therefore take all thy difficulties to be resolved by him. Be in the habit of going to him\i in the first place \emdash \i0 before self-will, self-pleasing,\'863 self-wisdom, human friends, convenience, expediency. Before any of these have been consulted go to God at once. Consider no circumstances too clear to need his direction.\'864\i In all thy ways, \i0 small as well as great; in all thy concerns, personal or relative, temporal or eternal, let him be supreme. Who of us has not found the unspeakable "peace" of bringing to God matters too minute or individual to be entrusted to the most confidential ear?\'865 Abraham thus\i acknowledged God. \i0 Wheresoever he pitched a tent for himself there was always an altar for God. (\cf1\ul Gen_12:7\cf0\ulnone ; \cf1\ul Gen_13:18\cf0\ulnone .) In choosing a wife for his son there was a singular absence of worldliness. No mention was made of riches, honour, beauty; only of what concerned the name and honour of his God. (\cf1\ul Gen_24:1-8\cf0\ulnone . Compare also his servant, verse \cf1\ul Gen_24:12-27\cf0\ulnone .) Thus did the wise man's father\i in all his ways acknowledge God, \i0 asking counsel of him in all his difficulties, and never disappointed.\'866 \par \tab Now if we be weaned from the idolatry of making our bosom our oracle, and our heart our counselor; if in true poverty of spirit we go every morning to our Lord, as knowing not how to guide ourselves for this day; our eye constantly looking upward for\i direction \i0 (\cf1\ul Psa_5:3\cf0\ulnone ; \cf1\ul Psa_143:8-10\cf0\ulnone ; \cf1\ul Psa_25:4-5\cf0\ulnone ), the light will come down.\'867\i He shall direct thy paths. \i0 We want no new revelations or visible tokens. (Such as \cf1\ul Exo_13:21-22\cf0\ulnone .) Study the word with prayer. Mark the Divine Spirit shedding light upon it. Compare it with the observation of the providences of the day (\cf1\ul Psa_107:43\cf0\ulnone ); not judging by constitutional bias (a most doubtful interpreter), but pondering with sober, practical, reverential faith. Let the will be kept in a quiet, subdued, cheerful readiness, to move, stay, retreat, turn to the right hand or to the left, at the Lord's bidding; always remembering that is best which is least our own doing, and that a pliable spirit ever secures the needful guidance. (Compare \cf1\ul Psa_32:8-9\cf0\ulnone ; \cf1\ul Isa_48:17-18,\cf0\ulnone with \cf1\ul Isa_30:21\cf0\ulnone .) We may "be led," for the exercise of our faith, "in a way that we know not" (\cf1\ul Isa_42:16\cf0\ulnone ; \cf1\ul Isa_50:10\cf0\ulnone ) \emdash perhaps a way of disappointment, or even of\i mistake. \i0 Yet no step well prayed over will bring ultimate regret. Though the promise will not render us infallible, our very error will be overruled for deeper humiliation and self-knowledge; and thus even this mysterious\i direction \i0 will in the end be gratefully acknowledged, "He led me forth in the right way." (\cf1\ul Psa_107:7\cf0\ulnone .) \par \par \b\fs28 Footnotes\b0\fs24 \par \'861 \i Treatise on Temptation\i0 , Proverbs 8. Compare \cf1\ul Job_18:7\cf0\ulnone ; \cf1\ul Hos_10:8\cf0\ulnone . \par \'862 \cf1\ul Jam_4:15\cf0\ulnone . \i If the Lord will \i0\emdash as Fuller remarks with his pithy quaintness \emdash 'parenthesis, and yet the most important part of the sentence.' \par \'863 See the awful hypocrisy, and judgment of asking counsel of God under this deadly influence. \cf1\ul Jer_42:1-3,\cf0\ulnone \cf1\ul Jer_42:19-22\cf0\ulnone . \cf1\ul Eze_14:1-6\cf0\ulnone . \par \'864 See the evil consequences of this inconsiderate neglect. \cf1\ul Jos_9:14\cf0\ulnone . \par \'865 \cf1\ul Phi_4:6-7\cf0\ulnone . "\i In every thing\i0 ." \par \'866 \cf1\ul 1Sa_23:9-11\cf0\ulnone ; \cf1\ul 1Sa_30:6-8\cf0\ulnone . \cf1\ul 2Sa_2:1\cf0\ulnone ; \cf1\ul 2Sa_5:19\cf0\ulnone . Compare the smarting rod from the neglect of this godly habit. \cf1\ul 1Sa_27:1,\cf0\ulnone with \cf1\ul 1Sa_27:29\cf0\ulnone . \par \pard\'867 \cf1\ul Mat_6:22\cf0\ulnone . Compare \cf1\ul Psa_32:8\cf0\ulnone ; \cf1\ul Psa_34:5\cf0\ulnone . \cf1\ul Neh_1:4-11\cf0\ulnone ; \cf1\ul Neh_2:4-8\cf0\ulnone . Sir M. Hale left it on record, when nearly eighty years old, as his experience, that whenever he had committed his way simply and unreservedly to the Lord, he had always \i directed his path\i0 .\f1\fs17 \par } N}{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foÁb 5{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 This is the polar-star of a child of God \emdash faith in his Father's providence, promises, nttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\i\f0\fs24 (\ul Pro_3:7\ulnone quoted in the NT: \ul Rom_12:16\ulnone ) \par \i0 This warning against self-confidence is closely connected with the preceding verse. \i The wise in his own eyes \i0 is he, that \i leans to his own understanding\i0 .\'861 Such wisdom is folly and self-delusion.\'862 Put it away, and let it be thy wisdom to \i fear the LORD, and depart from evil\i0 . How striking is this connexion between \i the fear of God \i0 and the fear of sin. (\ul Pro_14:27\ulnone ; \ul Pro_16:6\ulnone . \ul Gen_39:9-10\ulnone . \ul Neh_5:15\ulnone . \ul Job_28:28\ulnone .) Where God is honoured, sin is hated, loathed, and resisted. (\ul Rom_7:18-24\ulnone .) It lives indeed; but it is condemned to die. (Ibid. \ul Rom_6:6\ulnone .) It cleaves to the child of God. But his heart \i departs from it\i0 . Often is it the cause of the sickness of the body:\'863 always of the soul. (\ul Hos_7:9\ulnone .) \i The departure from it \i0 in the exercise of self-denial and godly discipline, is \i health \i0 to the body. (Verses 1, 2.) The soul, drooping under the baneful influence of spiritual disease, revives in fruitfulness. (\ul Hos_14:5-7\ulnone .) The man that \i feareth the LORD\i0 , under "the healing beams of the Sun of Righteousness, goeth forth" (\ul Mal_4:2\ulnone ), as from his sick chamber, full of life and Christian energy. "The joy of the LORD is his strength." (\ul Neh_8:10\ulnone .) \par \b\fs28 Footnotes\b0\fs24 \par \'861 \ul Pro_3:5\ulnone . Compare \ul Pro_23:4\ulnone . \ul Rom_12:3-16\ulnone . See the mind of God expressed in that solemn woe. (\ul Isa_5:21\ulnone .) \par \'862 Even a heathen could remark \emdash 'I suppose that many might have attained to wisdom, had they not thought they had already attained it.' Seneca, \i de Ira,\i0 , Lib. iii. c. 36. Compare \ul 1Co_8:2\ulnone ; \ul Gal_6:3\ulnone . 'Our knowledge should hold the light before us, and help us for the better discovery of our ignorance, and so dispose us to humility, not pride.' \emdash Bp. Sanderson's \i Sermon on \ul\i0 Rom_14:3\ulnone . \par \pard\'863 In sensual indulgence \emdash \ul Pro_5:8-11\ulnone . Intemperance \emdash \ul Pro_23:29-30\ulnone . As a judicial infliction \emdash \ul Psa_32:3-4\ulnone ; \ul Psa_38:1-8\ulnone . \ul 1Co_11:30\ulnone .\cf0\f1\fs23 \par }malist. But to the servant of God, is it not a privilege to lay aside a portion of substance with this sacred stamp, \emdash "This is for God"? (\cf1\ul 1Co_16:2\cf0\ulnone .) \i The first-fruits of the increase \i0 were the acknowledgment of redemption from Egypt (\cf1\ul Exo_13:12-13\cf0\ulnone . \cf1\ul Deu_26:1-10\cf0\ulnone .) And shall we, redeemed from sin, Satan, death, and hell, deny the claim? (\cf1\ul 1Co_6:19-20\cf0\ulnone .) 'Well, may we think\i our substance \i0 due, where we owe ourselves.'\'861 Nay, could we be happy in spending that \i substance \i0 on ourselves, which he has given us wherewith \i to honour \i0 him? (\cf1\ul Luk_19:13\cf0\ulnone . Contrast \cf1\ul Luk_12:16-22\cf0\ulnone .) What a value, what a dignity, does it give to the talent, that he should condescend to employ it for his own grand, eternal purposes! This sacred devotedness is, moreover, the true road to riches. (\cf1\ul Pro_11:24\cf0\ulnone .) God challenges us to "prove him now herewith," if the abundant harvest, and the overflowing vintage, shall not put unbelief and covetousness to shame. (\cf1\ul Mal_3:10\cf0\ulnone . \cf1\ul 2Ch_31:5-10\cf0\ulnone .) A niggardly spirit is, therefore, narrow policy; contracting the harvest, by sparing the seed-corn. (\cf1\ul 2Co_9:6\cf0\ulnone . \cf1\ul Hag_1:4-6\cf0\ulnone .) There is no presumption, or enthusiasm in looking for the literal fulfillment of the promise. If we doubt the temporal, should we not suspect our assumed confidence in the spiritual, engagements? For if the Lord's word be insufficient security for our \i substance:\i0 much more must it be for the infinitely weightier deposit of our soul! \par \tab The rule and obligation are therefore clear. The law dealt with us as children, and prescribed the exact amount. The gospel treats us as men, and leaves it to circumstance, principle, and conscience. This consecration of substance, as the seed-corn for the harvest, is as strange to the world, as would be the casting of the seed in the earth to an untutored savage. Yet is the result secure in both cases; only with this difference, that the temper of the earthly sower has no influence on the harvest; whereas the fruitfulness of the spiritual harvest mainly depends upon the principles of the work. Most important is it to beware of bye-ends and selfish principles; that we \i honour the LORD, \i0 not ourselves. Let there be a self-renouncing spirit (\cf1\ul 1Ch_29:14-16\cf0\ulnone . \cf1\ul Mat_6:1-4\cf0\ulnone ; \cf1\ul Mat_25:37-39\cf0\ulnone ), implicit faith (\cf1\ul 1Ki_17:12-16\cf0\ulnone ), constraining love (\cf1\ul Rom_12:1\cf0\ulnone . \cf1\ul 2Co_5:14-15\cf0\ulnone . \cf1\ul Mat_10:42\cf0\ulnone ), special regard to his own people. And doubt not, but he will affix his own seal \emdash "Those that honour me, I will honour." (\cf1\ul 1Sa_2:30\cf0\ulnone . Compare \cf1\ul Pro_11:25\cf0\ulnone ; \cf1\ul Pro_22:9\cf0\ulnone ; \cf1\ul Heb_6:10\cf0\ulnone .) \par \b\fs28 Footnotes\b0\fs24 \par \pard\'861 Bishop Hall.\f1\fs17 \par } ~~c9 {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 This rule of sacrifice is a costly precept to the worldling and the forue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\i\f0\fs24 (\ul Pro_3:11-12\ulnone quoted in the NT: \cf2\ul Heb_12:5-6\cf3 \cf1\ulnone ) \par \par \i0\f1 Prosperity and adversity in their wise mixture and proportion, form our present condition. Each is equally fruitful in opportunity of \i honouring the LORD; \i0 in prosperity \emdash by the full consecration of \i our substance \i0 (\ul Pro_3:9-10\ulnone ); in adversity \emdash by a humble and cheerful submission to his dispensation. 'In prosperity it is well to expect the rod; and suppose it be his pleasure, let it not make thee either doubt of his gracious Providence, or out of impatience take any unlawful course to remove it from thee.'\'861 His "exhortation" \emdash the apostle reminds us \emdash "speaketh to us, as unto children."\'862 And indeed, under no character does he approach so near to us, and endear himself so closely to us, as that of a Father. Most precious at all times, especially under \i correction\i0 , is the privilege of adoption \emdash \i My son\i0 . \par \tab Nowhere, indeed, are our corruptions so manifest, or our graces so shining, as under the rod. We need it as much as our daily bread. Children of God are still children of Adam; with Adam's will, pride, independence, and waywardness. And nothing more distinctly requires Divine teaching and grace, than how to preserve in our behaviour the just mean between hardness and despondency; \i neither despising the chastening of the LORD, nor being weary of his correction.\i0\'863 \par \tab Too often, while we guard against an error on the right hand, we forget one not less hurtful on the left; like the man, who, in guarding against the precipice on the one side, rushes into some fearful hazard on the other. The middle path is the right path. \i Doubtless the Lord means his chastening to be felt\i0 . (\ul 2Sa_15:26\ulnone . \ul Psa_39:10-11\ulnone .) A leviathan iron-heartedness (\ul Job_41:24-29\ulnone . \ul Jer_5:3\ulnone ) is the stubbornness of the flesh, not the triumph of the spirit; a frame most offensive to him, and most unseemly for the reception of his gracious discipline. To be as though no pain was felt or cared for; sullenly to "kick against the pricks" (\ul Act_9:5\ulnone . Compare \ul Pro_19:3\ulnone ), and to dare God to do his worst \emdash this is, indeed, to \i despise his chastening\i0 .\'864 But pride will lift up the head, stiff and unbending: many a stroke does it require to bring it down. \par \tab Yet, alas! This is not the sin only of the ungodly. Often do we see the child of God in an undutiful spirit (\ul Job_5:17\ulnone . \ul Heb_12:6\ulnone ), caring little whether his Father smiles or frowns. The \i chastening \i0 is lightly passed over. He considers only second causes, or immediate instruments. (\ul Amo_3:6\ulnone .) He is irritated by looking at the rod, rather than at the hand that inflicts it. (\ul 2Ch_16:10-12\ulnone .) He shrinks from searching into the cause. He disregards his Father's loving voice and purpose. Hence there is no softening humiliation (\ul Psa_32:3-4\ulnone ); no "acceptance of the punishment of iniquity" (\ul Lev_26:41,\ulnone \ul Lev_26:43\ulnone ); no child-like submission; no exercise of faith in looking for support. Is not this to \i despise the chastening of the LORD?\i0 \par \tab But while some \i despise \i0 the hand of God as light, others "faint" under it as heavy. (\ul Heb_12:5\ulnone . \ul Psa_38:2-3\ulnone ; \ul Psa_39:10\ulnone .) They are \i weary of his correction\i0 . Beware of yielding to heartless despondency, or fretful impatience. (\ul Psa_73:14\ulnone ; \ul Psa_77:7-10\ulnone .) Resist hard and dishonourable thoughts of God. (\ul Gen_42:36\ulnone . \ul Jdg_6:13\ulnone . \ul Jon_4:9\ulnone .) Their very admission spreads destruction. Very apt are we to judge amiss of our Father's dealings;\'865 to neglect present duty; to cherish a morbid brooding over our sorrows (\ul Job_6:1-16\ulnone ): to forget our title and privilege of adoption (\ul Heb_12:5\ulnone ); or in obstinate grief to "refuse to be comforted" with the "hope of the end" (\ul Psa_77:2\ulnone . Compare \ul Jer_29:11\ulnone ; \ul Jer_31:15-17\ulnone .) And is not this to be \i weary of his correction?\i0 \par \tab But these rules imply much more than their negative meaning. Instead of \i despising\i0 , reverence \i the chastening of the LORD\i0 . Let it be a solemn remembrance to thee, that thou art under thy Father's correction. (\ul Lam_3:28-29\ulnone . \ul Mic_7:9\ulnone .) Receive it then in good part. Instead of being \i weary \i0 of it, hang upon his chastening hand, and pour thy very soul into his bosom. (\ul 1Sa_1:10-15\ulnone .) Kiss the rod. (\ul Job_34:31-32\ulnone . \ul 1Pe_5:6\ulnone .) Acknowledge its humbling, but enriching, benefit. (\ul Psa_119:67-71\ulnone .) Expect a richer blessing from sustaining grace, than from the removal of the deprecated affliction. (\ul 2Co_12:7-10\ulnone .) \par \tab After all we must add, that chastening is a trial to the flesh (\ul Heb_12:11\ulnone ); yet overruled by wonder-working wisdom and faithfulness to an end above and contrary to its nature. This very rod was sent in love to the soul. Perhaps we were living at ease, or in heartless backsliding. The awakening voice called us to our Bible and to prayer. Thus eyeing God in it, we see it to be love, not wrath; receiving, not casting out. We might perhaps have wished it a little altered; that the weight had been shifted, and the cross a little smoothed, where it pressed upon the shoulder. But now that our views are cleared, we discern blessing enough to swallow up the most poignant smart. We see the "needs-be," for our preservation from imminent danger (Compare \ul Pro_1:32\ulnone ; \ul Psa_55:19\ulnone ), and for "the trial of our faith." We come to an unhesitating verdict in favor of the absolute perfection of the dispensation. (\ul Psa_51:4\ulnone ; \ul Psa_119:75\ulnone .) Faith understands the reasons of the discipline (\ul 1Pe_1:6-7\ulnone ); acknowledges it as a part of his gracious providence (\ul Deu_8:2,\ulnone \ul Deu_8:15-16\ulnone ), and the provision of his everlasting covenant (\ul Psa_89:30-32\ulnone ); waits to see the end of the Lord (\ul Jam_5:11\ulnone ); and meanwhile draws its main support from the seal of adoption. \par \tab For indeed it is the declared test of our legitimacy. (\ul Heb_12:7-8\ulnone . \ul Rev_3:19\ulnone .) He \i corrects whom he loves, the son in whom he delighteth\i0 . His discipline is that of the family; not of the school; much less of the prison. He corrects his children, not as criminals, but as those whom he beholds without spot, "made accepted in the Beloved." (\ul Eph_1:6\ulnone .) Nor is there caprice, as too often with an earthly father, in his chastisement. (\ul Heb_12:10\ulnone .) It is wisdom in the spirit of love. "He rejoiceth over his child to do him good" (\ul Jer_32:41\ulnone ); yet as a wise and affectionate father, he would not suffer him to be ruined for want of \i correction\i0 . (\ul Pro_13:24\ulnone . \ul Deu_8:5\ulnone .) It is correction \emdash this is for your humbling. It is only correction \emdash this is your consolation. The intolerable sting of penal infliction is removed. Here then the child has rest indeed?\'866 The rod is now meekly, yea \emdash thankfully borne, because it is in the hand of One supreme in wisdom, as in love, who knows what is our need, and how to apply the discipline. He chooses the fittest time (\ul Isa_30:18\ulnone . \ul 1Pe_5:6\ulnone ), the surest yet gentlest means, the most considerate measure (\ul Isa_27:7-8\ulnone . \ul Jer_30:11\ulnone . \ul Lam_3:31-33\ulnone ), the most effective instruments. And, comparing our affliction with our sin, is not the marvel that it is so light? (\ul Ezr_9:13\ulnone . \ul Psa_103:10\ulnone . \ul Lam_3:39\ulnone .) Have we not more than deserved it all? 'I love the rod of my heavenly Father' \emdash exclaimed the saintly Fletcher \emdash 'How gentle are the stripes I feel! How heavy those I deserve!'\'867 'O God, I have made an ill use of thy mercies, if I have not learnt to be content with thy \i correction\i0 .'\'868 \par \tab Should he then at any dark season ask \emdash "If it be so, why am I thus?" (\ul Gen_25:22\ulnone ) \emdash you are thus, because this is your Father's training discipline for heaven.\'869 He loves thee so well, that he will bestow all pains upon thee. He will melt thee in his furnace, that he may stamp thee with his image. (\ul Isa_27:9\ulnone ; \ul Isa_48:10\ulnone . \ul Zec_13:9\ulnone . \ul Mal_3:3\ulnone .) He would make thee "partake of his holiness" (\ul Heb_12:10\ulnone ), that thou mightest partake of his happiness. But unless thou enter into his mind, thou wilt, so far as thou canst, defeat his purpose, and lose the benefit \emdash a loss never to be told.\'8610 (Compare \ul Jer_6:8\ulnone .) Look then well into the dispensation. (\ul Job_10:2\ulnone . \ul Psa_139:23-24\ulnone . \ul Ecc_7:14\ulnone . \ul Lam_3:40\ulnone .) Every rod is thy Father's messenger; and he will not bear to have his messenger \i despised\i0 . Be anxious to "hear the rod, and who hath appointed it" (\ul Mic_6:9\ulnone ); well knowing that "the Lord hath not done without cause all that he hath done." (\ul Eze_14:23\ulnone .) Be more concerned to have it sanctified than removed; yea, above all things deprecate its removal, until it has fully wrought its appointed work. (\ul Isa_4:4\ulnone .) We can but admire that considerate dispensation, which uses these "\i light\i0 " afflictions as the means of deliverance from the most deadly evil. Should flesh and blood rebel; should the earthly tabernacle shake with "the blow of his hand" (\ul Psa_39:10,\ulnone ut supra): yet shalt thou bless him throughout eternity, that even by this crushing discipline he should accomplish his most merciful purpose. Meanwhile, give him unlimited confidence; and if some steps of the way are hid, wait and "see the end." (\ul Job_23:8-10\ulnone ; \ul Jam_5:11\ulnone .) Watch for the first whispers of his will, the first intimation of his Providence, the guidance of his eye. (\ul Psa_32:8-9\ulnone .) Many a stroke will thus be saved to thy peace and quietness. This indeed is a golden opportunity, requiring for its due improvement much study, prayer, and retirement. No communion is so close, so endearing, so fruitful, as with a \i chastening \i0 God. Never is Christ more precious to us; his love never more sweet, than in the midst, \emdash yea, in the very form of \i chastening\i0 . Never have we so full a manifestation of the Divine character (\ul Psa_119:75\ulnone ), and perfections. What we have before learnt in theory, we here learn experimentally; and what we have before imperfectly understood, is here more fully revealed.\'8611 With regard to the full weight and duration of the trial, and all its minute circumstances, successively so bitter and piercing \emdash we may ask \emdash 'Which of them could be spared?' It is quite clear as to the whole time, the whole weight, the whole number and variety of circumstances that all and each were as necessary as any part. Where could we have stopped, without making that stop fatal to the great end? What does it all mean, but the Lord holding to his determination to save us; all the thoughts of his heart, every exercise of his power, centering in this purpose of his sovereign mercy? \par \f0 \par \pard\sb100\sa100\b\fs28 Footnotes\b0\fs24 \par \'861 Bishop Patrick. \par \'862 Heb_12:5. We must not overlook the apostle's testimony to the Divine inspiration of the Book; showing the instruction throughout to be the teaching of our Heavenly Father to his beloved children. \par \'863 The philosopher's definition is striking and accurate, but infinitely above his own practical standard \emdash 'Non sentire mala tua, non est hominis; et non ferre, non est viri.' \emdash (It is inhuman not to feel thine afflictions, and unmanly not to bear them.) \emdash Seneca, \i Consol. ad Polyb\i0 . c. 36. \par \'864 Compare Pharaoh \emdash \ul Exo_7:23\ulnone . Jehoram \emdash \ul 2Ki_6:31\ulnone . Ahaz \emdash \ul 2Ch_28:22\ulnone . Israel \emdash \ul Isa_1:5\ulnone . \ul Zep_3:2\ulnone . Compare \ul Job_15:25-26\ulnone . \par \'865 \ul Pro_24:10\ulnone . \ul Isa_40:27-31\ulnone ; Compare \ul 1Sa_27:1\ulnone ; \ul 1Ki_19:4\ulnone ; \ul Job_3:1-3\ulnone ; \ul Jer_20:14-18\ulnone . \par \'866 \ul 1Sa_3:18\ulnone . \ul 2Sa_15:25\ulnone ; \ul 2Sa_16:10-11\ulnone . \ul Psa_39:9\ulnone . \ul Job_1:21\ulnone . \ul Isa_39:8\ulnone . \par \'867 Life of Rev. H. Venn. pp. 238, 584. \par \'868 Bishop Hall. \par \'869 \ul Job_33:14-29\ulnone ; \ul Job_36:8-10\ulnone . Heb_12:7-8, ut supra. \emdash The term refers to the education of children. \par \'8610 \ul Joh_18:11\ulnone . The heathen philosopher has accurately drawn the line \emdash 'Chastisement is on the sufferer's account. Vengeance is for the satisfaction of him that inflicts it.' \emdash Arist. \i de Rhetor \i0 b. i. c. 10. \par \'8611 \ul Job_42:5\ulnone . Compare the apostle's most instructive and encouraging exposition. Hebrews 12. There is some slight variation between \ul Heb_12:6,\ulnone and \ul Pro_3:12\ulnone . The one describes the mode and subject of the chastening. The other shows the Father's delight in his chastened child. Some by inverting the first clause, ver. 12, grossly pervert the meaning, and conclude themselves to be the Lord's children, because they are afflicted. But though every child is corrected, not every one that is corrected is a child. The same hand \emdash but not the same character \emdash gives the stroke to the godly and the ungodly. The scourge of the Judge is widely different from the rod of the Father. Compare \ul 1Sa_28:15-20,\ulnone with \ul 2Sa_12:13-14\ulnone ; \ul Pro_1:26\ulnone . \ul Isa_1:24,\ulnone with \ul Jer_31:18-20\ulnone . \ul Hos_11:7-8\ulnone ; also \ul Isa_27:7-9\ulnone . Nor is it chastening, but the endurance of chastening, according to the rules prescribed, that seals our adoption. \ul Heb_12:7\ulnone .\cf0\f2\fs17 \par } B B)E {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 symbol;}{\f3\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\~ m {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;\red48\green0\blgreen128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 Who does not admire this glowing picture of happiness?\'861 The wisdom of this world affords no such happiness. (\cf1\ul Ecc_1:18\cf0\ulnone .) Yet cold and barren is admiration, without an interest in the blessing. \i The happy man has found \i0 a treasure, where possibly he least expected it, under \i the chastening of the LORD\i0 . David\'862 and Manasseh (\cf1\ul 2Ch_33:12-13\cf0\ulnone ) found (as who hath not found?) 'God's house of correction to be a school of instruction.'\'863 Under all circumstances, however, prayerful diligence in the search of \i wisdom \i0 ensures success. (\cf1\ul Pro_2:1-6\cf0\ulnone .) The naturally wise man is a fool in heavenly \i wisdom\i0 . The man of prayer \i getteth understanding, draweth it out \i0 to light, as out of the hid treasure.\'864 We wonder not at the merchant-man's concentrated interest, at his untiring toil.\'865 Here the wise man, himself enriched with \i the merchandise of fine gold \i0 (\cf1\ul 1Ki_9:26-28\cf0\ulnone ) points out to us a better merchandise. It the search of "the pearl of great price," \i more precious than rubies, yea, than all things that could be desired\i0 .\'866 So the apostle judged. So upon a trial he found it. All the world's show, all his former valuable "gain, he counted as dung and dross" for "the true wisdom" \emdash "the excellency of the knowledge of Christ Jesus his Lord." (\cf1\ul Phi_3:4-8\cf0\ulnone .) Never will solid happiness be known without this singleness of judgment and purpose. This inestimable blessing must have the throne. The waverer and the half-seeker fall short. Determined perseverance wins the prize. (\cf1\ul Phi_3:12-14\cf0\ulnone .) \par \pard\sb100\sa100\f1 \par \b\fs28 Footnotes\b0\fs24 \par \'861 \i Happy man\i0 . \emdash Heb. Plural. Compare \cf1\ul Psa_1:1\cf0\ulnone ; \cf1\ul Psa_32:1\cf0\ulnone . Blessedness \emdash to mark supreme and perfect happiness. See the beautiful description of Wisdom, \cf1\ul Sir_24:1-19\cf0\ulnone . \par \'862 \cf1\ul Psa_119:67\cf0\ulnone , \cf1\ul Psa_119:71\cf0\ulnone . Hence he commends it, \cf1\ul Psa_94:12\cf0\ulnone . \par \'863 Trapp. \i in loco\i0 . \par \'864 M.R. Compare \cf1\ul Pro_8:35\cf0\ulnone . M.R. \cf1\ul Pro_2:4\cf0\ulnone . \cf1\ul Mat_13:44\cf0\ulnone . \par \'865 Impiger extremos currit mercator ad Indos, \par Per mare pauperiem fugiens, per saxa, per ignes. \par Hor. \i Epis\i0 . i. 1. 45. \par \'866 \cf1\ul Mat_13:45-46\cf0\ulnone , with \cf1\ul Pro_23:23\cf0\ulnone . Compare \cf1\ul Pro_8:11,\cf0\ulnone \cf1\ul Pro_8:19\cf0\ulnone ; \cf1\ul Job_28:15-18\cf0\ulnone . Most truly does the great Moralist define Wisdom to be 'The knowledge of the most honourable things' \emdash \f2\fs28 episteme twn timiwtatwn\f1\fs24 . (\i <-- note to e-Sword users: please see the book: this is the word processor's attempt to transliterate the Greek characters into English\i0 ) \emdash Arist. \i Ethic \i0 b. vi. chap. vii.\f3\fs17 \par }4 Behold this heavenly Queen dispensing her blessings! \i Her right hand\i0 presents the promise of both worlds (\cf1\ul Pro_3:2\cf0\ulnone . \cf1\ul Psa_91:16\cf0\ulnone . \cf1\ul 1Ti_6:8\cf0\ulnone ) \emdash the rich enjoyment of the world's lawful comforts (\cf1\ul 1Ti_6:17\cf0\ulnone ), and the yet higher joy of serving the Lord and his church \emdash a privilege for which the apostle was content for a while to be detained from heaven. (\cf1\ul Phi_1:23-24\cf0\ulnone .) Add \i length of days \i0 for eternity to the balance; and the amount sets at nought all computation. \i Her left hand offers riches and honour\i0 ,\'861 so far as may be for her children's good; yet in their highest splendour, only a faint shadow of her more "durable \i riches\i0 ," and of the \i honour \i0 of a heavenly crown. \par \tab But what say we of \i her ways? \i0 Is she a sullen matron, who entertains her followers only on sighs and tears; so that to obtain the joys of the next life, we must bid eternal adieu to the contents of this life; 'we must never more expect a cheerful hour, a clear day, a bright thought to shine upon us?'\'862 This is the world's creed \emdash a slander of the great forger of lies, to deter us from \i wisdom's ways\i0 . They must be \i ways of pleasantness\i0 , because "Thus saith the LORD." And if we feel them not to be so, we know them not. \par \tab The man of pleasure utterly mistakes both his object and his pursuit. The only happiness worth seeking is found here; that which will live in all circumstances, and abide the ceaseless changes of this mortal life. \i The ways \i0 may be dark and lonely; yet how does the sunshine of reconciliation beam upon their entrance! Every step is lighted from above, and strewed with promises; a step in happiness, a step to heaven. Wisdom's work is its own reward (\cf1\ul Psa_19:11\cf0\ulnone . \cf1\ul Isa_32:17\cf0\ulnone ) \emdash strictness without bondage (\cf1\ul Mat_11:29-30\cf0\ulnone .) God rules children, not slaves. They work neither from compulsion, nor for hire; but from an ingenuous principle of gratitude to their Benefactor; filial delight in their Father. \i Pleasant \i0 therefore must be the labour \emdash yea \emdash the sacrifices \emdash of love; short the path; cheerful the way, when the heart goes freely in it. \par \tab It is saying far too little, that the trials of \i these ways \i0 are not inconsistent with their \i pleasantness\i0 . They are the very principles of the most elevated pleasure. 'The verdict of Christ' \emdash says Dr. South \emdash 'makes the discipline of self-denial and the cross \emdash those terrible blows to flesh and blood \emdash the indispensable requisite to the being his disciples.'\'863 And yet, paradoxical as it may appear, in this deep gloom is the sunshine of joy. For if our natural will be "enmity to God" (\cf1\ul Rom_8:7\cf0\ulnone ), it must be the enemy to our own happiness. Our pleasure, therefore, must be to deny, not to indulge it; to mortify sinful appetites, that only "bring forth fruit unto death." (\cf1\ul Rom_7:5\cf0\ulnone .) Even what may be called the austerities of godliness are more joyous than "the pleasures of sin." Far better to cross the will, than to wound the conscience. The very chains of Christ are glorious. (\cf1\ul Act_5:41-42\cf0\ulnone ; \cf1\ul Act_16:24-25\cf0\ulnone .) Moses endured not "his reproach" as a trial. He "esteemed it as a treasure \emdash greater riches than the treasures of Egypt." (\cf1\ul Heb_11:26\cf0\ulnone .) Our principles are never more consoling than when we are making a sacrifice for them. Hannah yielded up her dearest earthly joy. But did she sink under the trial? Did she grudge the sacrifice? "Hannah prayed and said \emdash \i My heart rejoiceth in the LORD\i0 " (\cf1\ul 1Sa_1:26\cf0\ulnone ; \cf1\ul 1Sa_2:1\cf0\ulnone ); while \emdash to show that none serve him for nought \emdash for one child that was resigned, five were added. (\cf1\ul 1Sa_2:20-21\cf0\ulnone .) \par \tab In fact, the world have no just conception of the real character of \i wisdom's ways\i0 . Religion to them is associated with cold, heartless forms and irksome restraints \emdash much to do, but nothing to enjoy. But they only see half the prospect. They see what religion takes away. But they see not what it gives. They cannot discern, that, while it denies sinful, it abounds in spiritual, pleasures. We drudge in the ways of sin. But we "shall sing in the ways of the LORD." (\cf1\ul Isa_57:10\cf0\ulnone ; with \cf1\ul Psa_138:5\cf0\ulnone .) Here is the only thing below worth the name of joy \emdash solid \emdash abiding \emdash overflowing \emdash satisfying (\cf1\ul Hab_3:18\cf0\ulnone ) \emdash God's own joy. (\cf1\ul Joh_15:11\cf0\ulnone ; \cf1\ul Joh_17:13\cf0\ulnone .) It is not a mere impulse of vapid sentimentalism, but a principle of Christian energy, invigorating for duty, supporting for trial. (\cf1\ul Neh_8:10\cf0\ulnone .) Here, then, "we have less toil, and reap more fruit." For will not any reasonable man, upon the hearing of the names of the things only, presently yield, that "love, joy, peace, and gentleness," which are "fruits of the Spirit," are far more lovely, more easy, fuller of sweetness and calmness, less vexatious, than are "hatreds, emulations, murders," and those other "works of the flesh"?\'864 \par \tab But \i ways of pleasantness \i0 are not always safe. Yet \i all wisdom's paths are peace. \i0 The deadly breach is healed. The cloud vanishes. Heaven smiles. And \i peace\i0 , the Savior's last bequest, is realized even in the heat of "this world's tribulation." (\cf1\ul Joh_16:33\cf0\ulnone .) "The feet are shod" for the rugged path "with the preparation of the Gospel of peace." (\cf1\ul Eph_6:15\cf0\ulnone ; with \cf1\ul Deu_33:25\cf0\ulnone .) The subjugation of the will, the sorrow of contrition, the weariness of the cross \emdash all end in peace. (\cf1\ul Psa_37:37\cf0\ulnone . \cf1\ul Isa_57:2,\cf0\ulnone with \cf1\ul Isa_57:20-21\cf0\ulnone .) \par \tab Yet nothing can make \i wisdom's ways \i0 palatable to a carnal mind. "They that are after the flesh do mind the things of the flesh;" so that, as "they cannot please God," God's ways cannot please them. (\cf1\ul Rom_8:5,\cf0\ulnone \cf1\ul Rom_8:8\cf0\ulnone .) Nor again \emdash though \i wisdom's ways are ways of pleasantness\i0 , are wisdom's children always happy. Sometimes a naturally morose temper gives a gloomy tinge to religion. Professors forget, that it is no matter of option, whether they should be happy or not; that it is their obligation no less than their privilege to be so; that the commands of God on this duty\'865 carry weight, and demand obedience. The prophets in the burst of their rapture search heaven and earth, bring forth the most beautiful objects of nature; nay \emdash call the inanimate creation into glowing sympathy with the joys of the Gospel. (\cf1\ul Psa_96:11-13\cf0\ulnone ; \cf1\ul Psa_98:1-9\cf0\ulnone . \cf1\ul Isa_44:23\cf0\ulnone ; \cf1\ul Isa_55:12-13\cf0\ulnone .) A rejoicing spirit is the character of the servants of God (\cf1\ul Phi_3:3\cf0\ulnone . \cf1\ul Act_2:46-47\cf0\ulnone ), specially in affliction. (\cf1\ul 2Co_6:10\cf0\ulnone ; \cf1\ul 2Co_8:2\cf0\ulnone . \cf1\ul 1Pe_1:6-8\cf0\ulnone .) Is then thy happiness clouded? Has there not been some deviation from \i wisdom's paths? \i0 Thy God calls thee to search, to humble thyself, to return. (\cf1\ul Jer_2:17-19\cf0\ulnone . \cf1\ul Hos_5:15\cf0\ulnone ; \cf1\ul Hos_6:1\cf0\ulnone .) \par \tab Lastly \emdash to the glory, beauty, and fruitfulness of wisdom, the Paradise of God alone can furnish the full counterpart. (\cf1\ul Rev_2:7\cf0\ulnone .) '\i The tree of life \i0 was the means ordained of God for the preservation of lasting life, and continual vigour and health, before man sinned. So true wisdom maintains man in the spiritual life of God's grace, and the communion of his Spirit.'\'866 Once our way was barred up, and none could touch her. (\cf1\ul Gen_3:22-24\cf0\ulnone .) Now our way is opened to her in a better paradise. (\cf1\ul Heb_10:19-22\cf0\ulnone .) We "sit down under her shadow with great delight." Her branches bend down upon this world of sin and misery. Her clusters hang within the reach of the youngest child, and "the fruit is sweet to the taste" (Song of \cf1\ul Son_2:3\cf0\ulnone ); sweeter than ever man tasted, since he became an exile from Eden. For what is so refreshing, as near communion with God; access to him; boldness in his presence; admission to his most holy delights? And if the earthly shadow and fruit be so rich, what will be "on the other side of the river," \emdash her monthly fruits, her healing leaves! (\cf1\ul Rev_22:2\cf0\ulnone .) And yet only the weeping, wrestling soul can \i lay hold upon \i0 the beloved object (\cf1\ul Gen_32:26-28\cf0\ulnone . \cf1\ul Hos_12:3-4\cf0\ulnone ), and embrace it in despite of all the enemy's struggle to loosen the grasp. (\cf1\ul Mat_11:12\cf0\ulnone .) And even, when Almighty power has enabled us to \i lay hold\i0 , the same continual miracle of grace, the same continually-renewed effort of faith, is needed to \i retain it\i0 . (\cf1\ul 1Ti_6:12\cf0\ulnone .) There must be "continuance in the ways (\cf1\ul Isa_64:5\cf0\ulnone . \cf1\ul Joh_8:31\cf0\ulnone ); "settled, rooted, and grounded" (\cf1\ul Col_1:23\cf0\ulnone ; \cf1\ul Col_2:7\cf0\ulnone ); "keeping the works;" Holding the beginning of our confidence steadfast "unto the end." (\cf1\ul Rev_2:26\cf0\ulnone . \cf1\ul Heb_3:6,\cf0\ulnone \cf1\ul Heb_3:14\cf0\ulnone .) \i Happy is every one that retaineth her\i0 . The promises are "to him that overcometh." (Revelation 2. 3.) God honours perseverance in the weakest saint. \par \tab This lovely description of wisdom's blessing is no fancy picture, but Divine reality. Rest not, till thine heart is filled with its substance. Take it to the Lord in prayer; and ere long, thou shalt rejoice in thy portion. \par \pard\sb100\sa100\cf2\f1\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 See the treasures of \i right and left hand \i0 promised to the wise man himself, \cf1\ul 1Ki_3:12-14\cf0\ulnone . \par \'862 Bishop Hopkins' \i Works\i0 , iv 354, 355. \par \'863 \i Sermons\i0 , vol. i. \cf1\ul Mat_16:24\cf0\ulnone . \par \'864 Bishop Sanderson's \i Sermon on\i0 \cf1\ul Gal_5:22-23\cf0\ulnone . \par \'865 Such as \cf1\ul Psa_32:11\cf0\ulnone ; \cf1\ul Psa_37:5\cf0\ulnone . \cf1\ul Phi_4:4\cf0\ulnone . \cf1\ul 1Th_5:16\cf0\ulnone . Compare the warning, \cf1\ul Deu_28:47-48\cf0\ulnone . \par \'866 Diodati.\f2\fs17 \par } 44B u{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fo u{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs2 nttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 We have seen \i wisdom\i0 , as it is in man, with all its enriching blessings. Here we behold its majesty, as it is in the bosom of God, and gloriously displayed in his works. 'Hereby he showeth, that this wisdom, whereof he speaketh, was everlasting, because i t was before all creatures; and that all things, even the whole world, were made by it.'\'861 Behold it \i founding the earth \i0 "upon nothing;" and yet "so sure, that it cannot be moved." (\cf1\ul Job_26:7\cf0\ulnone . \cf1\ul Psa_93:1\cf0\ulnone .) See how this great Architect \i hath established the heavens\i0 , fixing all their bright luminaries in their respective orbits (\cf1\ul Gen_1:14-16\cf0\ulnone . \cf1\ul Psa_136:5\cf0\ulnone . \cf1\ul Jer_10:12\cf0\ulnone ; \cf1\ul Jer_51:15\cf0\ulnone  ) \emdash 'such a glorious canopy set with such sparkling diamonds!'\'862 Each of these departments declares his \i knowledge \i0\emdash In the earth, by \i breaking up the depths\i0 , and gathering them up into rivers and streams for the refreshment of man. (\cf1\ul Pro_8:24-29\cf0\ulnone . \cf1\ul Gen_1:9-10\cf0\ulnone . \cf1\ul Job_38:8-12\cf0\ulnone . \cf1\ul Psa_104:8-13\cf0\ulnone ) \emdash \i In the heavens\i0 , by collecting the moisture into dew, and dropping down fatness upon the parched ground;\'863 each of these countless drops falling from this Fountain of life. (\cf1\ul Job_38:28\cf0\ulnone .) Thus does every particle of the universe glitter with infinite skill (\cf1\ul Psa_104:24\cf0\ulnone .) The earth is its pavement, and the \i heavens \i0\emdash its ceiling; both miracles of wisdom, to "declare the glory of God." (\cf1\ul Psa_19:1\cf0\ulnone .) How beautiful is the uniformity of the two great systems of God! Both are the work of the same Architect. Both display \i the wisdom and knowledge of God\i0 . (\cf1\ul Joh_1:1-14\cf0\ulnone . \cf1\ul Eph_1:8\cf0\ulnone ; \cf1\ul Eph_3:10\cf0\ulnone . \cf1\ul Col_1:13-17\cf0\ulnone .) The universe is a parable, a mirror of the gospel. The manifestation of these Divine Perfections in the field of Creation opens a rich provision for our happiness. Much more let their more glorious exhibition in the great work of redemption fill us with adoring praise \emdash "O the depth of the riches, both of \i the wisdom and knowledge of God!\i0 "\'864 \par \pard\sb100\sa100\cf2\f1\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Reformers' Notes. \par \'862 Leighton's beautiful fragment on \cf1\ul Psa_8:1-9\cf0\ulnone . Works, vol. ii. \par \'863 \cf1\ul Gen_27:28-29\cf0\ulnone . There is a philosophical difficulty in supposing "\i the clouds \i0 to drop down with dew," which is the moisture rising from the lower region, sometimes a very few feet from the earth. In the East, however, the dew is said to fall from a considerable height. Gesenius states, that the Hebrew word represents a 'gentle rain.' \par \'864 \cf1\ul Rom_11:33\cf0\ulnone . Full of profound thought are the words of our admirable Hooker \emdash 'That which moveth God to work is Goodness; that which ordereth his work is Wisdom; that which perfecteth his work is Power. All things, which God in these times and seasons hath brought forth, were eternally and before all time in God; as a work unbegun is in the artificer, which afterwards bringeth it into effect. Therefore whatsoever we do behold now in this present world, it was enwrapped within the bowels of Divine Mercy, written in the book of Eternal Wisdom, and held in the hands of Omnipotent Power, the first foundations of the earth being as yet unlaid. So that all things which God hath made are in that respect the Offspring of God. They are in him, as effects in their highest cause. He likewise is actually in them; the assistance and influence of his Deity is their life.' \emdash Book v. lvi.5.\f2\fs17 \par }\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 Again we listen to Wisdom's voice. Her repetitions are not "vain repetitions;" but well fitted to impress upon youth (\cf1\ul Isa_28:9-10\cf0\ulnone ) the weight of her instructions. (\cf1\ul Phi_3:1\cf0\ulnone . \cf1\ul 2Pe_1:12\cf0\ulnone .) As thy much-loved treasure, as thy daily guide \emdash \i let them not depart from thine eyes\i0 . (\cf1\ul Pro_7:1-3\cf0\ulnone .) Worse than valueless are they, if received as notions; of inestimable price, if kept as principles. God's teaching is \i sound wisdom \i0 (\cf1\ul Deu_4:9\cf0\ulnone ; \cf1\ul Deu_6:8\cf0\ulnone . \cf1\ul Jos_1:7-8\cf0\ulnone ); full of light and substance; transfiguring Divine truth with heavenly glory. Therefore \i keep \i0 it close to thine heart. Exercise it in that practical \i discretion\i0 , which disciplines all our tempers and duties. Man's wisdom is utterly devoid of all energy. The soul, "alienated from the life of God" (\cf1\ul Eph_4:18\cf0\ulnone ), is in a state of death, until "the entrance of God's word giveth light and understanding" (\cf1\ul Psa_119:130\cf0\ulnone ) \emdash "the light of life." (\cf1\ul Joh_8:12\cf0\ulnone .) "The excellency of this knowledge is, that," "with this light and understanding," it giveth \i life \i0 to them that have it. (\cf1\ul Ecc_7:12\cf0\ulnone . Compare \cf1\ul Pro_4:22\cf0\ulnone ; \cf1\ul Pro_6:23\cf0\ulnone .) Every truth under its influence springs up into the new creature with heavenly glow, and with all \i the grace \i0 of "the beauty of the LORD;"\'861 outshining, even in the most despised garb, the richest glory of an earthly crown. \par \par \pard\sb100\sa100\b\f1\fs28 Footnotes\b0\fs24 \par \'861 Psalm 90:17; \cf1\ul Psa_149:4\cf0\ulnone . Compare \cf1\ul Pro_1:9\cf0\ulnone . 'Grace to thy jaws' \emdash is the Douay Version, with the Marg. Explanation \emdash 'Merit for the words of thy mouth.' \par \pard\f2\fs17 \par } `T {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0; {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fo){\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnilnttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fswiss\fcharset0 Arial;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The habitual eyeing of the word keeps the feet in a slippery path. (\cf1\ul Pro_4:11-12\cf0\ulnone . \cf1\ul Psa_17:4\cf0\ulnone ; \cf1\ul Psa_37:23\cf0\ulnone ; \cf1\ul Psa_119:9,\cf0\ulnone \cf1\ul Psa_119:11,\cf0\ulnone \cf1\ul Psa_119:133\cf0\ulnone .) David, from inattention to wisdom's words, "well-nigh slipped." (\cf1\ul Psa_73:2-17\cf0\ulnone .) Peter from the same neglect fearfully \i stumbled\i0 . (\cf1\ul Mat_26:33-35,\cf0\ulnone \cf1\ul Mat_26:69-75\cf0\ulnone .) But our sleeping hours, no less than our waking steps, are divinely guarded. "So he giveth his beloved sleep." (\cf1\ul Psa_127:2\cf0\ulnone . Compare \cf1\ul Psa_121:3-4\cf0\ulnone .) "Underneath them are the everlasting arms." (\cf1\ul Deu_33:27\cf0\ulnone . Compare \cf1\ul Lev_26:6\cf0\ulnone .) They enjoy a child-like repose, sleeping in his bosom without fear. Thus did David 'sleep in God, and in a state of salvation,' amid the tumultuous warfare with his undutiful son.\'861 Peter in prison, in chains, between two soldiers, on the eve of his probable execution, when "there seemed but a step between him and death" \emdash Yet in such a place, in such company, at such a moment, did \i he lie down so fearless, and sleep so sweetly; \i0 that even the shining light failed to disturb him, and an angel's stroke was needed to awaken him.\'862 What would not many in troublous times, waking at every stir, give for one night of this \i sweet sleep! \i0 And yet how many such nights have we enjoyed; waking, as Jacob on his stony \emdash we might add \emdash downy, pillar, in the consciousness of our Father's keeping! But where has been our renewed dedication to God? (\cf1\ul Gen_28:11,\cf0\ulnone \cf1\ul Gen_28:18-22\cf0\ulnone .) \par \tab But \i sudden fear \i0 may come. Yet \i be not afraid. \i0 (\cf1\ul Job_5:21-24\cf0\ulnone . Compare \cf1\ul 2Ki_6:16-17\cf0\ulnone ; \cf1\ul Jer_39:15-18\cf0\ulnone .) It is \i the desolation of the wicked. \i0 They must fear. (\cf1\ul Isa_57:20-21\cf0\ulnone .) Child of God! run you to your \i confidence\i0 , and "be safe." (\cf1\ul Pro_14:26\cf0\ulnone ; \cf1\ul Pro_18:10\cf0\ulnone . \cf1\ul Isa_26:1,\cf0\ulnone \cf1\ul Isa_26:20\cf0\ulnone .) Surely \i he shall keep thy foot from being taken. \i0 (\cf1\ul Psa_91:1-3\cf0\ulnone .) Noah found this security in the flood of the ungodly; Lot in the destruction of Sodom (\cf1\ul 2Pe_2:5-9\cf0\ulnone ); the Christians in Pella, in \i the desolation of the wicked city. \i0 Luther sung his song of \i confidence \i0\emdash "God is our refuge and strength." (Psalm 46.) In the consummating \i desolation, when it cometh \emdash \i0 what will then be the \i sudden fear \i0\emdash the undismayed \i confidence? \i0 "All the tribes of the earth will mourn" at the sight of their despised Savior \emdash then their Judge. (\cf1\ul Pro_1:27\cf0\ulnone . \cf1\ul Luk_21:26\cf0\ulnone . \cf1\ul Rev_1:7\cf0\ulnone ; \cf1\ul Rev_6:15-17\cf0\ulnone .) But, "when ye see these things, then look up, and lift up your heads, for your redemption draweth nigh." (\cf1\ul Luk_21:28\cf0\ulnone . Compare \cf1\ul 2Th_1:7-10\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 'Obdormit in Deo, et in statu salutis.' \emdash \i Lyra\i0 . \emdash \cf1\ul Psa_3:1-8\cf0\ulnone . \cf1\ul Psa_4:8\cf0\ulnone . Compare the beautiful picture, \cf1\ul Eze_34:25-28,\cf0\ulnone in contrast with \cf1\ul Pro_4:16\cf0\ulnone . \cf1\ul Deu_28:66\cf0\ulnone . \par \'862 \cf1\ul Act_12:6-7\cf0\ulnone . Our Martyrologist records of John Rogers, the proto-martyr in the Marian persecution, that 'on the morning of his execution, being found fast asleep, \i scarce with much shogging could he be awaked\i0 .' \emdash Foxe, vi. 699.\f1\fs20 \par \pard\f2\fs17 \par }} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The wise man now comes to practical points. He shows the fruit of selfishness \emdash \i withholding dues. \i0 Many are the forms of this dishonesty \emdash borrowing without payment (\cf1\ul Psa_37:21\cf0\ulnone .), evading the taxes;\'861 "keeping back the labourer's hire." (\cf1\ul Jam_5:4\cf0\ulnone . \cf1\ul Jer_22:13-17\cf0\ulnone . Compare \cf1\ul Gen_31:7\cf0\ulnone ; \cf1\ul Deu_24:14-15\cf0\ulnone .) But the rule probes deeper than this surface. If we have no legal debt to any, we have a Gospel debt to all. (\cf1\ul Rom_13:8\cf0\ulnone .) Even the poor is bound by this universal law to his poorer neighbour. (\cf1\ul Eph_4:28\cf0\ulnone . Compare \cf1\ul 2Co_8:1-3\cf0\ulnone .) Every one has a claim upon our love. (Compare \cf1\ul Luk_10:29-37\cf0\ulnone .) Every opportunity of doing good is our call to do so. Our neighbours are the real\i owners of our good. \i0 (Margin). The Lord of all has transferred h is right to them, with a special reference to "his own brethren." (\cf1\ul Gal_6:10\cf0\ulnone . \cf1\ul Mar_9:41\cf0\ulnone . \cf1\ul Mat_25:31-40\cf0\ulnone .) Kindness is therefore a matter, not of option, but of obligation; an act of justice no less than of mercy. Not indeed that it may be demanded by our fellow-men. But the obligation lies upon conscience; and to\i withhold the due \i0 will be our eternal condemnation. (\cf1\ul Mat_25:41-45\cf0\ulnone . Compare \cf1\ul Deu_23:3-4\cf0\ulnone .) ! \par \tab Christian benevolence will also do good in the kindest manner. Delay is an offense against the law of love. Too often the cold repulse\i \emdash Go, and come again \emdash \i0 is a cover for selfishness. There is a secret hope that the matter will be forgotten, dropped, or taken up by some other party. Often an application is put off from mere thoughtlessness\i . We have it by us.\i0\'862 But it does not just now suit our convenience. This is a serious injury to the applicant. A little given" in time of need is more than a larger sum when the time is gone by. We should cultivate a quick sensibility of the wants and sufferings of others; putting ourselves as much as possible in their place; not only "doing good," but "\i ready \i0 to every good work." (\cf1\ul Tit_3:1\cf0\ulnone . \cf1\ul 1Ti_6:18\cf0\ulnone .) If we are to "\i do \i0 justly" \emdash which sometimes (as in the punishment of criminals) may be our sorrow; we are like our gracious God (\cf1\ul Mic_7:18\cf0\ulnone ), to \i lov#e \i0 mercy (\cf1\ul Mic_6:8\cf0\ulnone . Compare \cf1\ul Rom_12:8\cf0\ulnone ; \cf1\ul 2Co_9:7\cf0\ulnone ); seizing the present, perhaps the only (\cf1\ul Pro_27:1\cf0\ulnone . \cf1\ul Gal_6:10\cf0\ulnone ), opportunity; rather anticipating the need than wantonly or thoughtlessly delaying to relieve it. (\cf1\ul 2Co_8:10\cf0\ulnone .) The Gospel presents every neighbour before us as a brother or sister needing our help, and to be loved and cared for "as ourselves." (\cf1\ul Lev_19:18\cf0\ulnone .$) Why do we not more readily acknowledge this standard? The Lord raise us from our selfishness, and mold us to his own image of mercy and love!\'863 \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 The example and admonition of Christ are evidently directed against this iniquity. \cf1\ul Mat_17:24-27\cf0\ulnone ; \cf1\ul Mat_22:15-21\cf0\ulnone . \par \'862 See how Job rebutted his friend's accusation, \cf1\ul Job_22:9,\cf0\ulnone with \cf1\ul Job_31:16\cf0\ulnone . Compare \cf1\ul% Jam_2:15-16\cf0\ulnone . \par \'863 Dr. South's caustic application may be wholesome probing \emdash 'Was ever the hungry fed, or the naked clothed, with good looks or fair speeches? These are but thin garments to keep out the cold, and but a slender repast to conjure down the rage of a craving appetite. My enemy, perhaps, is ready to starve; and I tell him I am heartily glad to see him, and should be \i very ready \i0 to serve him. But still my hand is closed, and my purse shut. I neither bring him to my table, nor lodge him under my roof. He asks for bread, and I give him a compliment \emdash a thing indeed not so hard as a stone, but altogether as dry. I treat him with art and outside and lastly, at parting, with all the ceremonial of dearness, I shake him by the hand, but put nothing into it. I play with his distress, and daily with that which was not to be dallied with \emdash want, and misery, and a clamorous necessity.' \emdash \i Sermon on \cf1\ul\i0 Mat_5:44\cf0\ulnone .\f1\fs17 \par }'g to do \i evil\i0 . The treachery here rebuked was a scandal even to a heathen.\'861 It is generally abhorred by the world, and should be doubly hated by a godly man. With him all should be clear and open as the day. \i An evil device against a neighbour,\i0 from whatever cause, is a cursed sin. (\cf1\ul Pro_6:14-18\cf0\ulnone . \cf1\ul Deu_27:24\cf0\ulnone . \cf1\ul Psa_35:20\cf0\ulnone ; \cf1\ul Psa_55:20\cf0\ulnone . \cf1\ul Jer_18:18-20\cf0\ulnone .) But to take occasion from confidence reposed(, betrays "the wisdom that descendeth not from above \emdash devilish." (\cf1\ul Jam_3:15\cf0\ulnone .) Such was the craft of Jacob's sons against the unsuspecting Shechemites (\cf1\ul Gen_34:13-29\cf0\ulnone ; \cf1\ul Gen_49:5-7\cf0\ulnone ); Saul's malice against David, when under his protection (\cf1\ul 1Sa_18:22-26\cf0\ulnone ); Joab's murder of Abner and Amasa (\cf1\ul 2Sa_3:27\cf0\ulnone ; \cf1\ul 2Sa_20:9-10\cf0\ulnone ); Ishmael's of Gedaliah. (\cf1\ul Jer_41:1-2\cf0\ulnone .) No trial cut)s so keenly. (\cf1\ul Psa_55:12-14\cf0\ulnone .) This was one of the bitters in the Savior's cup of suffering. (\cf1\ul Joh_13:21,\cf0\ulnone with \cf1\ul Psa_41:9\cf0\ulnone ; \cf1\ul Mat_26:46-50\cf0\ulnone ). And many a wounded spirit has been cheered by his sympathy with this poignant sorrow. (\cf1\ul Heb_4:15\cf0\ulnone .) \par \tab Yet we must guard not only against secret malice, but against causeless strivings. A propensity to embroil ourselves in quarrels (\cf1\ul Pro_17:14\cf0\ulnone ; \*cf1\ul Pro_18:6\cf0\ulnone ; \cf1\ul Pro_25:8-9\cf0\ulnone ) kindles \i strife\i0 , instead of following the rule of peace. (\cf1\ul Rom_12:18\cf0\ulnone .) This spirit is a great hindrance to holiness (\cf1\ul Heb_12:14\cf0\ulnone . \cf1\ul Col_3:12-15\cf0\ulnone ), and inconsistent with a true servant of God. (\cf1\ul 2Ti_2:24\cf0\ulnone .) Irritable persons strongly insist upon their rights, or what they conceive to be due to them from others. "Is there not" \emdash say they \emdash "a cause?" +But impartial observers frequently judge it to\i be striving without cause; \i0 that no harm has been done; none at least to justify the breach of love; that more love on one hand, and more forbearance on the other, would have prevented the breach; that "there is utterly a fault \emdash Why do ye not rather take wrong?" (\cf1\ul 1Co_6:1-7\cf0\ulnone .) How valuable is a close application of the self-denying law of Christ! (Such as \cf1\ul Mat_5:39-41\cf0\ulnone .) How earnestly should we seek from himself his own meek and loving spirit! (\cf1\ul 1Pe_2:21-23\cf0\ulnone .) 'O Lord, pour into our hearts that most excellent gift of charity, the very bond of peace, and of all virtues; without which, whosoever liveth is counted dead before thee.'\'862 \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 'Fallere eum, qui l\'e6sus non esset, nisi credidisset.' \emdash Cicero \i pro Roscio\i0 . \par \pard\'862 Collect for Quinquagesima Sunday. \cf1\ul 1Co_13:4-7\cf0\ulnone .\f1\fs17 \par } ,ye {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\c-5]{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The command \i\emdash withhold not good \emdash\i0 is naturally followed by the forbiddin&.olortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 What is there \emdash we might ask \i\emdash to envy in the oppressor? \i0 The love of power is a ruling passion; and the slave of his own will enjoys a brutish pleasure in tyranny. Yet little reason have we to envy him, much less\i to choose his ways. \i0 (\cf1\ul Pro_24:1\cf0\ulnone . \cf1\ul Ecc_4:1\cf0\ulnone .) Can he be happy, going \i froward \i0 in his way, in per/verse contradiction to the will of the Lord? with the frown of Heaven? 'For he who hateth nothing that he hath made, abhors those who have thus marred themselves. They are not only abominable, but '\i an abomination \i0 in his sight.''\'861 Really to be \i envied\i0 , or rather ardently to be desired, is the lot of \i the righteous\i0 , enriched with the \i secret of the Lord \i0\emdash "his covenant and fatherly affection, which is hid and secret from the world."\'862 Sinners are \i an abomination\i0 . 0Saints are his delight. 'They are God's friends, to whom he familiarly imparts, as men used to do to their friends, his mind and counsels, or his secret favor and comforts, to which other men are strangers.'\'863 Communion with himself (\cf1\ul Joh_14:21-23\cf0\ulnone ); peace (\cf1\ul Phi_4:6-7\cf0\ulnone ); joy (\cf1\ul Pro_14:10\cf0\ulnone ); assurance (\cf1\ul Rev_2:17\cf0\ulnone ); teaching (\cf1\ul Mat_11:25\cf0\ulnone ; \cf1\ul Mat_13:11-17\cf0\ulnone ; \cf1\ul Mat_16:17\cf0\ulnone . \cf1\ul1 Joh_7:17\cf0\ulnone . \cf1\ul 1Co_2:12,\cf0\ulnone \cf1\ul 1Co_2:15\cf0\ulnone ); confidence (\cf1\ul Joh_15:15\cf0\ulnone ); an enlightened apprehension of providence (\cf1\ul Gen_18:17-18\cf0\ulnone . \cf1\ul Psa_107:43\cf0\ulnone ); yea, all the blessings of his covenant (\cf1\ul Psa_25:14\cf0\ulnone ) \emdash this is \i the secret \i0 between God and the soul, an enclosed portion, hidden from the world, sealed to his beloved people. Here then \emdash child of God \emdash "dwell in the secr2et place of the Most High." (\cf1\ul Psa_91:1\cf0\ulnone .) If he hath given to thee the knowledge of himself, and of thine interest in him; and to \i the froward oppressor \i0 only worldly advantage; is it not the seal of his love to thee, and rejection of him? Is it not infinitely more to dwell on high with thy God, than in the vain pomp of an ungodly world? (\cf1\ul Psa_84:10\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Henry \i in loco\i0 . \cf1\ul Pro_6:14-18\cf0\ulnone ; \cf1\ul Pro_11:20\cf0\ulnone ; \cf1\ul Pro_15:9\cf0\ulnone . \cf1\ul Mic_2:1-2\cf0\ulnone . See the Lord's open judgment, \cf1\ul Exo_9:16\cf0\ulnone ; \cf1\ul Exo_14:28\cf0\ulnone . \cf1\ul Isa_37:21-38\cf0\ulnone . \cf1\ul Act_12:1-2,\cf0\ulnone \cf1\ul Act_12:23\cf0\ulnone . \par \'862 Reformers' Notes. \par \pard\'863 Pool's \i Annotations\i0 . 'He loves them dearly as his intimate friends, to whom he communicates the very secrets of his heart.' \emdash Diodati.\f1\fs17 \par }4nvy \i the wicked\i0 , with his cup of earthly joy filled to the brim? \i The curse of the LORD is in his house \i0 (\cf1\ul Mal_2:2\cf0\ulnone ) \emdash a "curse that never cometh causeless." (\cf1\ul Pro_26:2\cf0\ulnone ) Let him think \emdash 'It is my Maker's curse \emdash how awful, that my being and my curse should come from the same sacred source!' It is not the impotent \i wishing \i0 of ill. Could we trace its deadly work, we should see the man wasting, withering, consuming under it. Observe5 "the roll in the house of the thief, and of the swearer \emdash twenty cubits long" \emdash a long catalogue of woes; "flying" \emdash to mark its swiftness; "remaining in the midst of the house; consuming it even with the timbers and stones thereof." (\cf1\ul Zec_5:1-4\cf0\ulnone .) Is this an idle dream? Surely \emdash but for the blindness of the heart, the wicked would see the naked sword hanging by a hair over his head, or the awful "hand-writing upon the wall," solemnly proclaiming \emdash "T6here is no peace \emdash saith my God\i \emdash unto the wicked.\i0 " (\cf1\ul Dan_5:5-6\cf0\ulnone . \cf1\ul Isa_57:21\cf0\ulnone .) Vainly will the proud worm resist. Ahab multiplied his \i house \i0 beyond all human average, as if to set at defiance \i the curse \i0 pronounced against it. Yet at one stroke all were swept away. (\cf1\ul 1Ki_21:20-22\cf0\ulnone . \cf1\ul 2Ki_10:1-11\cf0\ulnone .) Similar instances\'861 abundantly prove whose words shall stand \emdash man's or God's. (\cf1\ul Jer_744:28\cf0\ulnone .) "Who hath hardened himself against him, and prospered? Who hath resisted his will?" (\cf1\ul Job_9:4\cf0\ulnone . \cf1\ul Rom_9:19\cf0\ulnone .) \par \tab But bright is the sunshine of the just. Not only is \i the secret of the LORD with their souls, but his blessing on their habitation\i0 . And when he blesseth, who can reverse it? (\cf1\ul Num_23:20\cf0\ulnone . \cf1\ul Job_34:29\cf0\ulnone .) Many a homely cottage, tenanted by a child of Abraham, shines more splendidly than th8e princely palace of the ungodly.\'862 An heir of glory dwells here. A family altar of prayer and praise consecrates it as the temple of Jehovah. (\cf1\ul Gen_12:8\cf0\ulnone .) Promises, like clouds of blessings, rest over it. God has been honoured, and God will honour. (\cf1\ul 2Sa_6:11\cf0\ulnone . \cf1\ul Jer_35:18-19\cf0\ulnone . \cf1\ul 2Ti_1:18\cf0\ulnone .) "They that dwell under his shadow shall return." (\cf1\ul Hos_14:7\cf0\ulnone .) Is then my \i house \i0 under \i the curse or blessing o9f the LORD? \i0 Let my God be honoured in his own gifts: that I and mine may be manifestly sealed with the full tokens of his love. \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Jeroboam: \cf1\ul 1Ki_14:9-11\cf0\ulnone ; \cf1\ul Amo_7:9\cf0\ulnone . Baasha: \cf1\ul 1Ki_16:1-4,\cf0\ulnone \cf1\ul 1Ki_16:12-13\cf0\ulnone . Jehu: \cf1\ul 2Ki_15:8-12\cf0\ulnone . \cf1\ul Hos_1:4\cf0\ulnone . Hazael: \cf1\ul Amo_1:4\cf0\ulnone . Jehoiakim: \cf1\ul Jer_22:13-19\cf0\ulnone . Coniah: Jeremiah 24-30. Esau: \cf1\ul Oba_1:18\cf0\ulnone . Compare \cf1\ul Pro_14:11\cf0\ulnone ; \cf1\ul Pro_15:25\cf0\ulnone . \par \pard\'862 \cf1\ul Job_29:4\cf0\ulnone . \cf1\ul Isa_4:5\cf0\ulnone . \f1\fs28 EnJa kai oi Qeoi.\f0\fs24 (\i <-- note to e-Sword users: please see the book: this is the word processor's attempt to transliterate the Greek characters into English\i0 ). 'The God's are within' \emdash said the Heathen philosopher of his poor cottage. F. Taylor \i in loco\i0 .\f2\fs17 \par } JJ!!{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 symbol;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The contrast between the sinner and the saint, affects us not only personally, but relatively\i . The curse or blessing of the LORD \i0 follows us to our homes. Shall we then e3<}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\i\f0\fs24 (\ul Pro_3:34\ulnone quoted in the NT: \ul Jam_4:6 \ulnone and \cf2\ul 1Pe_5:5-6\cf1\ulnone ) \par \i0 Two apostles have combined with the wise man, to set out this rule of the Divine government.\'861 On no point is the mind of God more fully declared than against pride \emdash the spirit of \i scorning\i0 . It displaces man, and would, if possible, displace =God himself. Jealous therefore of his own glory, he sets himself in battle array, as against the usurper of his prerogative, the rebel against his dominion.\'862 Witness the Babel-builders (\ul Gen_11:1-9\ulnone ); Pharoah (\ul Exo_14:13\ulnone ); Sennacherib (\ul Isa_37:33-38\ulnone ); the proud opposers of his Gospel (\ul Psa_2:1-4\ulnone ) \emdash all the objects of \i his scorn\i0 . But most hateful to him is the sinner, that will not submit to his righteousness, that \i scorns \i0 the corner-sto>ne of salvation. How fearfully does it then become "a rock of offense," of eternal ruin! (\ul Rom_10:3,\ulnone with \ul Rom_9:32-33\ulnone . \ul Mat_21:41-44\ulnone .) \i Surely \i0 without doubt, without way of escape from his frown, \i he scorneth the scorners\i0 . \par \tab\i A lowly \i0 spirit \emdash a deep conviction of utter nothingness and guilt \emdash is a most adorning grace. Nor is it an occasional or temporary feeling, the result of some unexpected hateful disclosure, but an habit, "cl?othing" the man (\ul 1Pe_5:5\ulnone ) "from the sole of the foot to the head." It combines the highest elevation of joy with the deepest abasement of spirit. And those who sink the lowest, stand nearest to the most exalted advancement. For "\i he that scorneth the scorners, giveth grace to the lowly\i0 " \emdash "more grace" (\ul Jam_4:6\ulnone ), till his work is perfected in them. 'He pours it out plentifully upon humble hearts. His sweet dews and showers of grace slide off the mountains of pride, an@d fall on the low valleys of humble hearts, and make them pleasant and fertile.'\'863 The centurion (\ul Mat_8:5-10\ulnone ); the Canaanite (\ul Mat_15:21-28\ulnone ); the penitent (\ul Luk_7:44-50\ulnone ); the publican (\ul Luk_18:13-14\ulnone ); such as these are the objects of his favor. (\ul Isa_66:2\ulnone .) Their hearts are his dwelling-place. (\ul Isa_57:15\ulnone .) Their inheritance is his kingdom. (\ul Mat_5:3\ulnone .) The soul, swelling with its proud fancies, has no room for his humbAling grace. Blessed exchange of the little idol of self-esteem for Him; who alone has the right! when even his own graces are only desired, as instruments to set out his glory. \par \fs16 \par \b\fs28 Footnotes\b0\fs24 \par \'861 \ul Jam_4:6\ulnone . \ul 1Pe_5:5\ulnone \emdash The exact quotation of the LXX, save the substitution of Theos for Kurious. 'The apostle's quotation of this passage, though somewhat different in the words, is the same in the sense with the original. For scorners in Scripture are proud, insolent, wicked men. And to resist such persons, by rendering their schemes abortive, and by humbling them, is emphatically called a scorning of them.' \emdash Macknight on \ul Jam_4:6\ulnone . \par \'862 \f1\fs28 antitassetai\f0\fs24 , LXX. (\i <-- note to e-Sword users: the word processor coverted this from Greek characters to English, & may not have done it correctly\i0 ). \par \pard\'863 Leighton on \ul 1Pe_5:5\ulnone . Compare also on \ul Pro_3:8\ulnone .\cf0\f2\fs23 \par } \\ ##{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foC""{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 symbol;}{\f2\fnil\fcharset0 Georgia;;Dnttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 This is the last contrast drawn to restrain our envy at the prosperity of the wicked. (\cf1\ul Pro_3:31\cf0\ulnone .) It carries us forward to the coming day, when all shall "discern" in the full light of eternity. (\cf1\ul Mal_3:18\cf0\ulnone .) \i The wise \emdash the heirs of glory \emdaEsh \i0 are identified with the \i lowly \i0 (\cf1\ul Pro_3:34\cf0\ulnone ; \cf1\ul Pro_11:2\cf0\ulnone ) \emdash the heirs of grace. Self-knowledge \emdash the principle of lowliness \emdash is the very substance of \i wisdom\i0 . Their inheritance also is one \emdash\i grace and glory\i0 . (\cf1\ul Psa_84:11\cf0\ulnone .) For what higher \i glory \i0 can there be than the \i grace\i0 , which "hath redeemed" a vile worm of the earth, "and made him a king and priest unto God"? (\cf1\ul Rev_5:9-10\cFf0\ulnone .) Oh! let the redeemed cherish honourable thoughts of their present \i glory\i0 . Be careful to clear it from the defilement and degradation of the world's dust, and enjoy it in adoring praise to Him, who hath chosen thee to this so undeserved grace. (\cf1\ul Rev_1:5-6\cf0\ulnone .) \par \tab But who can tell \i the glory \i0 of the after \i inheritance \i0\emdash not like this world's glory \emdash the shadow of a name; but real, solid; 'an infinite gain, in the exchange of dross for downG-weight of pure gold.'\'861 All occasion of sin and temptation is shut out for ever. 'The tree of knowledge shall be without enclosure. There shall be neither lust, nor forbidden fruit; no withholding of desirable knowledge, nor affectation of undesirable. The glorified spirits touch nothing that can defile, and defile nothing they touch.'\'862 But after all, the glory of this glory will be communion and likeness with our Lord \emdash "to be with him \emdash to behold his glory." (\cf1\ul Joh_17:24\cf0\Hulnone . \cf1\ul 1Jo_3:2\cf0\ulnone .) We need not pry too minutely. This much is clear. The value of our inheritance is beyond all price; its happiness unspeakable; its security unchangeable; its duration eternity. \i The wise shall inherit glory. \i0 "They that be \i wise \i0 shall shine as the brightness of the firmament for ever and ever." (\cf1\ul Dan_12:3\cf0\ulnone . \cf1\ul Mat_13:43\cf0\ulnone .) \par \tab Oh! will not the fools then discover the vanity of this world's glory, too late to makIe a wise choice? \i Shame \i0 is their present fruit. (\cf1\ul Pro_13:18\cf0\ulnone ; \cf1\ul Pro_10:9\cf0\ulnone .) Honour even now sits unseemly upon them. (\cf1\ul Pro_26:1\cf0\ulnone .) But "what fruit will eternity bring" of those things, whereof they will "\i then \i0 be ashamed?" (\cf1\ul Rom_6:21\cf0\ulnone .) Truly \i shame will be their promotion\i0 . Their fame will be infamous, their disgrace conspicuous; lifting them up, like Haman upon his elevated gallows (\cf1\ul Est_7:9\cf0\ulnone ) \emdash 'a gazing-stock to the world.' How solemn and complete will be the great separation for eternity! "Many that sleep in the dust of the earth shall awake; \i some to everlasting life, and some to shame and everlasting contempt\i0 ." (\cf1\ul Dan_12:2\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Leighton on \cf1\ul 1Pe_5:10\cf0\ulnone . \par \pard\'862 Howe's \i Blessedness of the Righteous\i0 . Chapter 5. 11. \f1\fs17 \par }K "large even as the sand that is on the seashore" (\cf1\ul 1Ki_4:29\cf0\ulnone ), might readily have made every sentence a fresh discovery of his knowledge. But more suitable to our sluggish and forgetful heart is "the word of the LORD, precept upon precept." (\cf1\ul Isa_28:13\cf0\ulnone .) Children are often bereft or destitute of a parental instructor. Here these orphans are taken up, and called to \i hear the instruction of a father. \i0 For truly does the wise man, like the apostle in after days, "Lexhort and charge\i , as a father doth his children.\i0 " (\cf1\ul 1Th_2:11\cf0\ulnone .) \par \pard\tab Solomon evidently speaks from the mouth of God, declaring his \i doctrine \i0\emdash his \i law\i0 . Therefore he \i claims attention to know understanding, for I give you good doctrine\i0 . (\cf1\ul Ecc_12:9-11\cf0\ulnone .) To many, exciting (\cf1\ul Eze_33:31-32\cf0\ulnone ), curious and speculative (\cf1\ul 2Ti_4:3-4\cf0\ulnone ), compromising (\cf1\ul Isa_30:10\cf0\ulnone . \cf1\ul Jer_5:31M\cf0\ulnone ), self-righteous, self-exalting doctrine (\cf1\ul Gal_1:6-7\cf0\ulnone ), is more attractive. But \emdash young people! \emdash remember \emdash that which humbles the soul before God; that which exhibits the free grace of the Gospel; which melts down the will, consecrates the heart, imbues with the spirit of the cross \emdash however unpalatable to the flesh \emdash is alone \i good doctrine \i0 for the soul. Therefore \i forsake it not\i0 . Do not be carried away with the senseless cry, \emdash 'Everybody thinks contrary.' What is the judgment of the mass of mankind worth on the great subject of religion? "This their way is their folly." This is God's stamp upon man's "saying," however applauded and "approved" by successive generations. (\cf1\ul Psa_49:13\cf0\ulnone .) Shall this world's judgment be preferred to the word of God? "The morning" of the resurrection will reflect the glory of eternity upon the choice of the narrow path. (\cf1\ul Psa_5:14\cf0\ulnone .) \f1\fs17 \par } *" E {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foO`! 5{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 SURELY these frequent repetitions are as the angel's visit to the prophet \emdash "waking him, as a man that is wakened out of his sleep." (\cf1\ul Zec_4:1\cf0\ulnone .) A mind like Solomon's,JPnttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Solomon here claims our \i attention \i0 as a teacher of youth, on account of his own godly education by such a \i father\i0 . He was a \i tender \i0 child (\cf1\ul 1Ch_22:5\cf0\ulnone : \cf1\ul 1Ch_29:1\cf0\ulnone ), \i well-beloved\i0 , as an \i only son\i0 .\'861 The more dearly he was loQved, the more carefully was he \i taught\i0 . Thus we are brought into the family of "the man after God's heart," to hear him "commanding his child" in the fear and service of the LORD. (Compare also \cf1\ul 1Ki_2:2-4\cf0\ulnone ; \cf1\ul 1Ch_22:6-16\cf0\ulnone ; \cf1\ul 1Ch_28:9-10,\cf0\ulnone \cf1\ul 1Ch_28:20\cf0\ulnone . Compare \cf1\ul Gen_18:19\cf0\ulnone . \cf1\ul Deu_6:7\cf0\ulnone .) A special mercy is it to us, if we can tell of an Abraham or a David \emdash of a Lois or an Eunice, havinRg \i taught \i0 and bound us to the ways of God! (\cf1\ul 2Ti_1:5\cf0\ulnone ; \cf1\ul 2Ti_3:14-15\cf0\ulnone .) Parents! remember, a child untaught will be a living shame. (\cf1\ul Pro_29:15\cf0\ulnone .) Training discipline, not foolish indulgence, is the truest evidence of affection to our \i tender and beloved ones\i0 . (\cf1\ul Pro_13:24\cf0\ulnone ; with \cf1\ul 1Ki_1:6\cf0\ulnone .) \par \tab But let us examine this beautiful specimen of parental instruction.\'862 \i Observe the anxiety for hSis son's heart-religion. Let thine heart retain my words\i0 . Often (and this is a comfort to the weak memory) \i words \i0 may be lost to the memory, yet practically \i retained in the heart\i0 . This \i heart-keeping \i0 is the path of life (\cf1\ul Pro_4:13\cf0\ulnone ; \cf1\ul Pro_6:23\cf0\ulnone ; \cf1\ul Pro_8:34-35\cf0\ulnone . \cf1\ul Isa_55:3\cf0\ulnone . \cf1\ul Zec_3:7\cf0\ulnone ), without which all is dead. Observe again the \i extreme earnestness of the exhortation\i0 . Many a parent, lTike Augustine's father,\'863 insists \emdash 'Get wealth, worldly honour, or wisdom.' This godly parent inculcates "line upon line" \emdash \i Get \i0 heavenly \i wisdom;\i0 \i get it with all thy getting \i0\emdash at any cost and pains (\cf1\ul Pro_23:23\cf0\ulnone . Compare \cf1\ul 1Ki_10:1\cf0\ulnone ; \cf1\ul Mat_12:42\cf0\ulnone ), \i as the principal thing; \i0 and when thou hast got it \emdash \i forget it not \i0\emdash decline not from it \emdash forsake it not\'864 \emdash \i love\i0U\'865 \emdash \i embrace \emdash exalt \emdash her\i0 . Such a \i keeping \i0 is she for thy soul! (\cf1\ul Pro_2:10-18\cf0\ulnone .) Such a treasure for thy happiness! Such a \i promoting honour \i0 even in this life! Such an \i ornament of grace \i0 in the Church! Such a \i crown of glory \i0 in heaven! This is not the style of a cold pleader, enforcing with decent seriousness some unimportant truth. It is the father, feeling that his child's soul is perishing, unless it be taught and led in wisdom'Vs ways. Parents! do we know this stirring concern, anxiously looking out for the first dawn of light upon our child's soul? Do we eagerly point out to him \i wisdom as the principal thing\i0 , to be \i gotten first? \i0 (\cf1\ul Mat_6:33\cf0\ulnone .) Is it our own first choice, infinitely above this world's glitter (\cf1\ul 1Ki_3:5-12\cf0\ulnone . \cf1\ul Phi_3:7-8\cf0\ulnone ); not only important, but all-important? It can have no place, if it has not the first place. If it be anything, it will be evWerything. Earthly wisdom may be "a goodly pearl." But this "wisdom from above is the pearl of great price;" worth \i getting \i0 indeed; but only to be \i got\i0 , by "selling all that we have, to buy it." (\cf1\ul Mat_13:45-46\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Not \i really \i0 the \i only son. \cf1\ul\i0 2Sa_5:14\cf0\ulnone . \cf1\ul 1Ch_3:5\cf0\ulnone . Thus Isaac was called the only son (\i i.e.\i0 most beloved), when Ishmael was another son: \cf1\ul GXen_22:2,\cf0\ulnone \cf1\ul Gen_22:12,\cf0\ulnone \cf1\ul Gen_22:16,\cf0\ulnone with \cf1\ul Gen_17:19\cf0\ulnone . So the Church is called "\i the only one \emdash the choice\i0 " \emdash implying others, out of which the choice was made. Song of \cf1\ul Son_6:9\cf0\ulnone . \par \'862 Where David's instruction begins, is obvious. Where it ends, is not so clear \emdash Whether it be \cf1\ul Pro_4:6,\cf0\ulnone \cf1\ul Pro_4:10,\cf0\ulnone \cf1\ul Pro_4:12,\cf0\ulnone or \cf1\ul Pro_4:13Y\cf0\ulnone ; or as F. Taylor asserts, at the close of the ninth chapter. But as Geier observes \emdash 'Let the reader form his own judgment; provided that we pay due obedience to the instruction, it matters little, whether we have it in the words of David or Solomon.' \par \'863 Of whom he records \emdash 'This father of mine never troubled himself with any thought of \emdash How I might improve myself towards thee, so that I proved eloquent, though I were withall left undrest by thy tillage' \emdash \i Confess\i0 . ii. 3. \par \'864 See the great importance of this continuance, \cf1\ul Joh_8:30-31\cf0\ulnone . \cf1\ul Col_1:22-23\cf0\ulnone . \cf1\ul Heb_3:6,\cf0\ulnone \cf1\ul Heb_3:14,\cf0\ulnone contrasted with \cf1\ul Mat_13:20-21\cf0\ulnone . \par \pard\'865 Thus Jerome wrote to a friend \emdash "Beg now for me, who am gray-headed, of the Lord, that I may have Wisdom for my companion, of which it is written \emdash 'Love her, and she shall keep thee.'"\f1\fs17 \par }[0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 It is instructive to see a king (whether David or Solomon) not forgetting in the midst of his royal cares his domestic responsibilities. We are told \emdash 'Youth will have its swing.' 'So' \emdash adds an old Commentator solemnly \emdash 'it may \emdash to hell.'\'861 For where else can a wayward will lead? Let us see the need of guidance of every step, both to take and to avoid. \i The ways of wis\dom \i0 assure a happy life in the favor of God. (\cf1\ul 1Ti_4:8,\cf0\ulnone with \cf1\ul Pro_3:1-2\cf0\ulnone . \cf1\ul Psa_34:12-14\cf0\ulnone . \cf1\ul 1Pe_3:10-12\cf0\ulnone .) And what rest to the parent's conscience on the deathbed will be the recollection of children, not brought up for the world, but \i taught in these ways! \i0 Yet this cannot be, if the rod, when needed, has been spared; if the will has been indulged; the love of the world cherished. \i This will be \i0\emdash if godly di]scipline has been exercised; if the Bible has been laid down as the rule of life; if habits of prayer, love to the service of God, fellowship with his people, have been encouraged. The path, though rough and sometimes lonely, is \i a right path\i0 , and a path of liberty. (\cf1\ul Psa_119:32,\cf0\ulnone \cf1\ul Psa_119:45\cf0\ulnone .) The single eye will preserve a steady walk. (\cf1\ul Pro_10:9\cf0\ulnone . \cf1\ul Isa_48:17-18\cf0\ulnone . \cf1\ul Mat_6:22\cf0\ulnone .) \i Thou shalt run, and sha^lt not stumble. \i0 (\cf1\ul Pro_3:21-26\cf0\ulnone . \cf1\ul Hos_14:9\cf0\ulnone .) \par \tab And yet the animated exhortation \i to take fast hold\i0 , shows the struggle necessary to retain our principles. Feeble, indeed, is our \i hold\i0 , when connected \i merely \i0 with the excitement of novelty (\cf1\ul Mat_13:20-21\cf0\ulnone ), temporary convictions (\cf1\ul Psa_78:34-36\cf0\ulnone ; \cf1\ul Psa_106:12-13\cf0\ulnone ), the restraint of education (\cf1\ul 2Ch_12:1\cf0\ulnone ; \cf1\ul 2Ch__24:2,\cf0\ulnone \cf1\ul 2Ch_24:15-18\cf0\ulnone ), unestablished knowledge (\cf1\ul Gal_3:1-4\cf0\ulnone ), or the indulgence of sin. (\cf1\ul Mar_6:18-26\cf0\ulnone .) Truths received only in the understanding, not becoming the daily nourishment of the soul, never fix on the heart. The \i fast hold of instruction \i0 is by a personal living faith; including an intense interest, and persevering pursuit; "continuing in the things which we have heard and been assured of;" cleaving with purpose of hea`rt unto the Lord. (\cf1\ul 2Ti_3:14\cf0\ulnone . \cf1\ul Act_11:23\cf0\ulnone ; \cf1\ul Act_2:42\cf0\ulnone .) As Jacob detained the angel (\cf1\ul Gen_32:26-29\cf0\ulnone ); as the spouse \i held fast hold \i0 of her Beloved (Song of \cf1\ul Son_3:4\cf0\ulnone ); as the disciples "constrained the Savior to abide with them" (\cf1\ul Luk_24:28-29\cf0\ulnone ) \emdash So \emdash young Christian \emdash \i let her not go\i0 , Keep her, as the man "for joy" guarded his precious treasure. (\cf1\ul Mat_13:44\cf0\ulnone .) So let thy heavenly treasure stand above every earthly blessing. Thus will it be \i thy life\i0 . (\cf1\ul Pro_3:18\cf0\ulnone . \cf1\ul Ecc_7:12\cf0\ulnone .) And while others "turn back, and walk no more" in the way, thine heart will turn to its only spring of happiness \emdash "Lord, to whom shall I go? \i Thou hast the words of eternal life\i0 ." (\cf1\ul Joh_6:67-69\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \pard\'861 Taylor.\f1\fs17 \par } //>$ m{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;}b-#M {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blueZc {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 How often does fellowship with \i the wicked \i0 loosen \i the fast hold of instruction! \i0 Their path is so contrary to the way of instruction, that the very \i entrance into it \i0 is forsaking the way of God. Their character is here drawn in their Father's image \emdash first sinners, then tempters. Mischief is their meat and drink. (\cf1\ul Job_15:16\cf0\ulnone . \cf1\ul Psa_14:4\cf0\ulnone .) 'To do evil is more properd and natural than to sleep, eat or drink.'\'861 With \i sleepless \i0 eagerness do they pursue their work (\cf1\ul Job_24:15-16\cf0\ulnone . \cf1\ul Psa_36:4\cf0\ulnone . \cf1\ul Mic_2:1\cf0\ulnone ), caring little for any lengths of \i violence\i0 , so that \i they do mischief, or cause some to fall\i0 . (\cf1\ul Pro_1:10-14,\cf0\ulnone \cf1\ul Pro_1:16\cf0\ulnone ; \cf1\ul Pro_2:14\cf0\ulnone ; \cf1\ul Pro_24:2\cf0\ulnone . \cf1\ul Psa_10:8\cf0\ulnone . \cf1\ul 2Pe_2:14\cf0\ulnone .) Judas witeh his midnight torches (\cf1\ul Joh_18:3\cf0\ulnone ); the early morning assemblage of the Jewish rulers (\cf1\ul Luk_22:66\cf0\ulnone ); the frenzied vow of the enemies of Paul;\'862 and many a plot in after ages against the Church \emdash all vividly portray this unwearied wickedness. \par \tab Yet if we be preserved from this undisguised malignity, what are all the allurements for every rank and circumstance of life, but the more subtle poison of the murderer? A light-minded young person pours intof his companion's ear \emdash simple and inexperienced in the ways of sin \emdash perhaps filthy conversation; or presents before him images of lasciviousness. What but a rooted principle of grace can save his unsuspecting victim? Or again \emdash the venomous infidel, intent upon "spoiling" (\cf1\ul Col_2:8\cf0\ulnone ) his fellow-creature of his most precious treasure, drops into his bosom the repetition of the first lie. (\cf1\ul Gen_3:4\cf0\ulnone .) No principle appears to be given up, no fundamegntal doctrine denied; yet the foundation of an unwavering confidence is shaken to pieces. And is not this \i mischief and violence \i0 as the murderer's stab? \par \tab Surely then it is mercy, that forbids needless intercourse with \i the evil man\i0 . (\cf1\ul Eph_5:11\cf0\ulnone .) With a constitution prone to evil, when the alternative is, whether we shall shun or dare the danger, can we doubt our path? The whole Scripture is on the side of caution, to hazard nothing, except on a plain call of Provihdence. 'Because we are free, we may not run wild.'\'863 Half our virtue we owe to being out of the way of temptation. Observe how the wise man heaps up his words \emdash \i Enter not into the path \i0\emdash no \emdash not so much as set thy foot into it. If some accident throws thee into it, \i go not \i0 on in it; \i avoid it \i0 with detestation.\'864 \i Pass not by it\i0 , lest thou shouldest unwittingly turn in. (\cf1\ul Pro_5:8\cf0\ulnone .) Not only \i avoid it \i0 when near, but avoid nearnessi to it. It is like living in the atmosphere of contagion, in the midst of virulent and fatal disease. The earnest repetition of the warning shows at once the imminency of the danger, and the certainty of the injury. The world around us is the action of mind upon mind. We are continually, through the medium of intercourse, molding ourselves by other minds, and other minds by our own. Intercourse with the ungodly must, therefore, be fraught with fatal contamination. (\cf1\ul 1Co_15:33\cf0\ulnone . \cf1\ul jPsa_106:35\cf0\ulnone . \cf1\ul Pro_22:24-25\cf0\ulnone .) The occasions, the company, the borders of temptation \emdash all must be \i avoided\i0 . (\cf1\ul Pro_9:10,\cf0\ulnone \cf1\ul Pro_9:15\cf0\ulnone . \cf1\ul Gen_31:9-10\cf0\ulnone .) \par \tab Young people are apt to plead with those who have the charge of their best interests \emdash 'What harm is there in this or that path?' Apart from other evils \emdash this is plain. It is a contagious atmosphere. You are drinking in poison. It is kfar more easy to shun the occasion of sin, than the sin when the occasion presents it; to resist the beginnings, than the progress, of sin. There must, therefore, be no tampering with it; no trial of strength, to see how far our resolutions will keep us. Let the examples of Lot (\cf1\ul Gen_13:10-13\cf0\ulnone ; \cf1\ul Gen_14:12\cf0\ulnone ), Dinah (\cf1\ul Gen_34:1-2\cf0\ulnone ), Solomon (\cf1\ul 1Ki_11:1-5\cf0\ulnone ), Peter (\cf1\ul Mat_26:58,\cf0\ulnone \cf1\ul Mat_26:69-74\cf0\ulnone ), warln us, how far only the \i entrance into the path of the wicked \i0 may carry us; lengths that we could never have contemplated in prospect without horror. It may appear an harmless outset. But how far on? The \i entrance \i0 is fatally connected with the next step onward. The frightful extent of the probability of falling might make the boldest tremble. Those at least, that know their own corruption and weakness, will shrink back, where you tread lightly. Here and there, indeed, there may be some special mmiracle of preservation. But no one comes out of \i the path \i0 without hurt (\cf1\ul 2Ch_18:1-3\cf0\ulnone ; \cf1\ul 2Ch_19:2\cf0\ulnone ; \cf1\ul 2Ch_20:35-37\cf0\ulnone ); and the general issue is an open door to ruin. To pretend to dread sin without fearing temptation, is self-delusion. Satan has too nearly allied them for us to separate them. The evil company is loved, then the evil of the company.\'865 To pray "not to be led into temptation;" yet not to "watch, that we enter not into it" \emdashn is practically to contradict our prayers; to mock our God, by asking for what we do not heartily wish. "Walk then with God and with his people, separate from an ungodly world." (\cf1\ul Pro_9:6\cf0\ulnone . \cf1\ul 2Co_6:17\cf0\ulnone .) Yet do not presume upon safety, even in separation from the ungodly. The whole tempting world may be presented to your imaginations. The unsearchable deceitfulness of the heart may bear fearfully upon you. The tempter may in solitude, as with our Lord, put forth his sopecial power. (\cf1\ul Mat_4:1\cf0\ulnone .) Walk closely with God in secret, and he will spread his almighty covering over you for your security. \i Avoid \i0 fellowship with them, who hinder your fellowship with God. (\cf1\ul Psa_119:63,\cf0\ulnone \cf1\ul Psa_119:114-115,\cf0\ulnone also \cf1\ul Psa_17:4\cf0\ulnone ; \cf1\ul Psa_26:4-5\cf0\ulnone .) \par \cf2\fs16 \par \cf0\b\fs28 Footnotes\b0\fs24 \par \'861 Reformers' Notes. \par \'862 \cf1\ul Act_23:12\cf0\ulnone . Such a spirit is grapphically described by the Classics: \emdash \par \pard\li360\sb100\sa100 Et si non aliqua nocuisses, mortuus esses. \emdash Virgil, \i Eclog\i0 . iii. 15. \par Ergo non aliter poterit dormire; quibusdam \par Somnum rixa facit. \emdash Juvenal, \i Sat. \i0 iii. 278-282. \par \pard\sb100\sa100\'863 Bishop Hall's \i Contempt. \i0 B. xv. 3. \par \'864Leigh's \i Critica Sacra. \i0 See Cartwright. \par \pard\'865 Eusebius mentions a young man, whom St. John committed to the special charge of the Bishop of Ephesus; but who by evil company was drawn away to be a captain of robbers, until St. John went after him, and brought him back. B. iii. c. 20. \emdash Augustine's recollections of his youthful theft was \emdash 'By myself alone I would not have done it. It was the company that I loved, with whom I did it.' He adds \emdash 'O nimis iniqua amicitia!' When they said \emdash 'Come, let us go and do it, I was ashamed not to be as shameless as they.' \emdash Confess. Lib. ii. 8, 9.\f1\fs17 \par }rgerous \i path of the wicked\i0 . It is not the feeble wasting light of a taper, nor the momentary blaze of the meteor; but the grand luminary of heaven, "coming out of his chamber, and rejoicing as a strong man to run his race" (\cf1\ul Psa_19:5\cf0\ulnone ), from earliest dawn to his noon-day glory. And a beautiful sight it is, to see the Christian thus rising out of darkness; not indeed with uniform brightness, but deepening from the first faint beginning of his course; rising higher and higher; widensing his circle; advancing onward with increasing brightness \i unto the perfect day\i0 . Knowledge, faith, love, holiness, irradiate every step. It is at first but a glimmering ray, the first dawn of day. He does not come at once into the "marvellous light." There is much \emdash often long-continued \emdash struggle with his own wisdom and self-righteousness. And even when brought to a simple dependence on the great work of Christ, it is long ere he sees the fitness and proportion of its several parts,t providing for the honour of every perfection of God, as well as the supply of every want of man. Long also is it, ere he marks the just balance of promise and precept; the sure connection between justification and sanctification; the accurate arrangement, by which, while we are not saved by works, we cannot be saved without them; and while we work ourselves, our strength and trust is in another. Nor is it at the outset that we discern the identity of happiness with conformity to Christ, and find heaven iun communion with God, and consecration to his service. Thus also, in the indistinct beginning of the course, sin lies within a narrow compass. It includes little besides the grosser enormities. Many things are thought harmless, which the spiritual law condemns. But as the line becomes more marked, old habits and associations, hitherto unsuspected, become convicted by a clearer light, and are ultimately relinquished. It is in this path that as the Christian "follows on," the eye is more unveiled (\cf1\ul Hvos_6:3\cf0\ulnone . Compare \cf1\ul Mar_8:22-25\cf0\ulnone ), the heart more enlightened, the truth more vividly impressed upon the conscience, the "understanding" more quick in "the fear of the Lord," the taste more discerning between good and evil. Faith now becomes more strong in the Savior's love, more simple in the promises of God. \par \tab Obviously also love will increase as light expands. In proportion to knowledge of our sinfulness and ruin must be the gratitude for the remedy. The view of hewaven \emdash in proportion to the clearness of our apprehension of it \emdash must enlarge our love to him, who has obtained our title to it. Thus our knowledge converts itself into a motive, expanding our love more widely to all the legitimate objects of it. We cannot, indeed, always compare its warmth at different periods. But knowledge and love, like the light and heat, must go together under the beams of knowledge; subjection to the Redeemer's sceptre becomes more unreserved; love rises to a higher xestimation, to a closer union with him, to a more intimate complacency in him. Experience may be confused. But light will clear away the mists. Practice in some points may be inconsistent. But the advances, however weak, will be sure. "Beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, even as by the Spirit of the Lord." (\cf1\ul 2Co_3:18\cf0\ulnone . \cf1\ul Job_17:9\cf0\ulnone . \cf1\ul Psa_84:7\cf0\ulnone .) Such is the \i path of the just\i0 . The devoyut Nathanael was cheered with the promise of a brighter day. (\cf1\ul Joh_1:46-51\cf0\ulnone .) The clouds on the minds of the apostles gradually melted away before a brighter sun. (\cf1\ul Mar_6:52\cf0\ulnone ; \cf1\ul Mar_10:35\cf0\ulnone ; \cf1\ul Mar_16:14,\cf0\ulnone with \cf1\ul Joh_16:13\cf0\ulnone ; Acts 2.) The Eunuch and Cornelius, sincerely seeking, rejoiced in the full sunshine of Gospel light. (\cf1\ul Act_8:27-39\cf0\ulnone ; Acts 10.) The Thessalonian Church \i shone more and more \iz0 with Christian graces. (\cf1\ul 1Th_1:3\cf0\ulnone . \cf1\ul 2Th_1:3\cf0\ulnone .) \par \pard\sb100\sa100\tab But is this \i shining light \i0 the picture of my \i path? \i0 There is no command given \emdash "Sun, stand thou still." (\cf1\ul Jos_10:12\cf0\ulnone .) Therefore it rebukes a stationary profession. It is a rising and advancing, not a declining, sun. Therefore it rebukes a backsliding state. It is not necessary that every thing should be perfect at once. There may be an occasional cloud,{ or even (as in the cases of David and Peter) a temporary eclipse. But when did the sun fail of carrying its early dawn \i unto perfect day? \i0 Despise not, then, "the day of small things." (\cf1\ul Zec_4:10\cf0\ulnone .) But be not satisfied with it. Aim high, and you will reach nearer the mark. A fitful, fluctuating course, instead of illustrating this beautiful figure, throws around the profession a saddening uncertainty. Religion must be a \i shining \i0 and progressive \i light\i0 . We must not mis|take the beginning for the end of the course. We must not sit down on the entry, and say to our soul \emdash "Soul \emdash take thine ease." There is no point, where we may repose with complacency, \i as if there \i0 were no loftier heights, which it was our duty to climb. Christian perfection is the continual aiming at perfection. (See \cf1\ul Phi_3:12-15\cf0\ulnone .) Let us hasten on to \i the perfect day\i0 , when \i the path of the just \i0 shall be eternally consummated; when 'they shall come to }full perfection, which is \emdash when they shall be joined to their Head in the heavens.'\'861 "Then shall they shine forth as the sun in the kingdom of their Father." (\cf1\ul Mat_13:43\cf0\ulnone .) And yet even here will not \i the path \i0 of eternity, no less than of time, be \i shining more and more? \i0 Shall we not be exploring that unsearchable "height, and depth, and length, and breadth, that passeth knowledge," until we "be filled with all the fulness of God"? (\cf1\ul Eph_3:18-19\cf0\ulnone~ .) Will not light therefore be more glorious, and love more full of praise and adoration? Yes, surely, the world of eternity will be one \i perfect day \i0 of ever-increasing light and joy. "Their sun shall no more go down \emdash for the LORD shall be their everlasting light. The city had no need of the sun, neither of the moon, to shine in it, for the glory of the Lord did lighten it, and the Lamb is the light thereof."\'862 \f1 \par \par \b\fs28 Footnotes\b0\fs24 \par \'861 Reformers' Notes. Comp. Diodati \i in loco.\i0 \par \'862 \cf1\ul Isa_60:20\cf0\ulnone . \cf1\ul Rev_21:23\cf0\ulnone . The LXX version is very beautiful \emdash 'The ways of the righteous shine like the light; they go on shining, until the day be perfected.' Dr. Watts' Hymn on the Summer Evening \emdash written for the infant mind, but glowing to the finest taste \emdash furnishes a most exquisite exposition of this verse, \emdash \par \pard 'How fine has the day been; how bright was the sun,' &c.\f2\fs17 \par } "% 5{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 This is a fine contrast of the Christian's \i path \i0 of light with the dark and danq \i The way of the wicked is darkness; \i0 without direction, comfort, safety, or peace, till "his feet at last stumble on the dark mountains;" till he falls into "the blackness of darkness for ever." (\cf1\ul Jer_13:16\cf0\ulnone . \cf1\ul Jud_1:13\cf0\ulnone . Compare \cf1\ul Job_18:5-6,\cf0\ulnone \cf1\ul Job_18:18\cf0\ulnone .) His \i way \i0 is not only dark, but \i as darkness, \i0 a compound of ignorance, error, sin and misery. The love of sin "rebels against the light." (\cf1\ul Job_24:13\cf0\ulnone . \cf1\ul Joh_3:19\cf0\ulnone . Compare \cf1\ul Isa_5:20\cf0\ulnone .) The \i darkness \i0 is willful, and therefore accountable. There is no \i stumbling in the path of the just. \i0 So far as he is upright, the Lord keeps him. (\cf1\ul Pro_4:12\cf0\ulnone ; \cf1\ul Pro_3:23\cf0\ulnone . \cf1\ul Psa_91:11-12\cf0\ulnone .) \i The wicked go \i0 on, "groping on as if they had no eyes" (\cf1\ul Isa_59:10\cf0\ulnone ); hurrying on blindly into misery, that they can neither foresee nor avoid. (\cf1\ul Job_5:14\cf0\ulnone ; \cf1\ul Job_12:25\cf0\ulnone . \cf1\ul Jer_23:12\cf0\ulnone . \cf1\ul Zep_1:17\cf0\ulnone .) \i They know not at what they stumble. \i0 Oh! if they did, would they not startle, and shrink back? For \i they stumble \i0 on the very foundation of the Gospel! making the rock of salvation a rock of offense. (\cf1\ul Rom_9:32-33\cf0\ulnone . \cf1\ul 1Pe_2:8\cf0\ulnone .) Would they but listen to the merciful warning of their Lord \emdash "Yet a little time the light is with you: walk while ye have the light, lest darkness come upon you; \i for he that walketh in darkness knoweth not whither he goeth\i0 ." (\cf1\ul Joh_12:35-36\cf0\ulnone .) \par \b\fs28 Footnotes\b0\fs24 \par \pard\'861 See the same contrast drawn by our Lord, \cf1\ul Mat_6:22-23\cf0\ulnone . \emdash Schultens considers the original to express increasing darkness, answering to the increasing light of the opposite path. Comment. in Prov. 4to. 1748. Compare \cf1\ul Job_15:23\cf0\ulnone .\f1\fs17 \par } K& {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 The contrast is more clearly repeated.\'861 Each has his own way. \i The path of the just \i0 is glowing light and joy.none ; \cf1\ul Pro_6:20-21\cf0\ulnone ; \cf1\ul Pro_22:17\cf0\ulnone ) are an admirable pattern to the Christian Parent or Minister. The desire of wisdom, the first step in the path, is encouraged. The means of obtaining, and the privilege when obtained, are pointed out. Eye, then, the treasure of wisdom habitually. A neglected Bible is the melancholy proof of a heart "alienated from God." For how can we have a spark of love to him, if that Book, which is the full manifestation of his glory, be despised? And yet a superficial acquaintance with it is of no avail. If our ears were bored to the doors of the sanctuary; if the words never departed from our eyes; yet, except they were \i kept in the heart\i0 , our religion would be a notion, not a principle; speculative, not practical; conviction, not love. Nor even here must they possess the mere threshold. Let the word \i be kept in the midst of the heart\i0 . Here only can it be operative (\cf1\ul Pro_23:26\cf0\ulnone . \cf1\ul Psa_40:8\cf0\ulnone ; \cf1\ul Psa_119:11\cf0\ulnone ); "for out of the heart are the issues of life." (\cf1\ul Pro_4:23\cf0\ulnone .) Here it becomes lively and substantial truth. Here, then, let a home be made for it,\'861 a consecrated sanctuary in the most honoured chambers \i of the heart\i0 . This inhabitation of the word is a covenant promise \emdash the test of our interest in the Lord. (\cf1\ul Jer_31:33\cf0\ulnone .) \par \tab This \i keeping of the word \i0 will be \i life to those that find it\i0 . (\cf1\ul Pro_4:4,\cf0\ulnone \cf1\ul Pro_4:10,\cf0\ulnone \cf1\ul Pro_4:13\cf0\ulnone ; \cf1\ul Pro_3:18\cf0\ulnone .) 'Some medicines are good for one part of the body; some for another. This is good for all the body, and all the soul.'\'862 Vigorous and \i healthy \i0 (\cf1\ul Pro_3:8\cf0\ulnone ) shall we be, in feeding upon this heavenly manna. We shall not then bear our religion as our cross \emdash as a cumbrous appendage. We shall not drag on in Christian duties as a chain. Godliness will be to us an element of joy. Its functions will be free and lively. The spirit will be a vital glow. The mind will be enriched with Divine wisdom. The heart will be established with gospel grace. \par \par \b\fs28 Footnotes\b0\fs24 \par \'861 \f1\fs28 Enoikeitw en \f0\fs24 '\f1\fs28 umin\f0\fs24 . \cf1\ul Col_3:16\cf0\ulnone . (\i <-- note to e-Sword users: please see the book: this is the word processor's attempt to transliterate the Greek characters into English\i0 ). \par \pard\'862 Cartwright.\f2\fs17 \par } 40( Q{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fo1'U{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 symbol;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 These repeated injunctions (\cf1\ul Pro_3:1\cf0\ulnone ; \cf1\ul Pro_5:1\cf0\ulnttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\i\f0\fs24 (\ul Pro_4:26\ulnone quoted in the NT: \ul Heb_12:3\ulnone ) \par \i0 Invaluable are these rules as our safeguard. Assaulted as we are at every point, every inlet of sin must be strongly guarded \emdash \i the heart \emdash the mouth \emdash the eye \emdash the feet\i0 . \par \tab First \emdash \i the heart \i0\emdash the citadel of man\'861 \emdash the seat of his dearest treasure. It is fearful to think of its many watchful and subtle assailants. Let it be closely garrisoned. Let the sentinel be never sleeping on his post. "Take heed to thy way, and \i keep thy soul diligently\i0 ." (\ul Deu_4:9\ulnone .) \par \tab But \i the heart \i0 must be known in order to be effectually \i kept\i0 . Nothing is more difficult, while nothing is more necessary. If we know not our hearts, we know nothing to any purpose. Whatever else we know, to neglect this knowledge is to be a fool at the best. If \i we \i0 know not our weak points, Satan knows them well \emdash "the sins that most easily beset us." \par \tab Then when I know my heart, and feel it to be so dangerous, and in such dangers, the question forces itself upon me \emdash 'Can I \i keep my heart?\i0 ' Certainly not. But, though it be God's work, it is man's agency. Our efforts are his instrumentality. He implants an active principle, and sustains the unceasing exercise. (\ul Phi_2:12-13\ulnone . \ul Jud_1:24\ulnone with \ul Jud_1:21\ulnone .) Conscious faith "commits the \i keeping of the heart \i0 to our faithful Creator." (\ul 1Pe_4:19\ulnone . \ul Psa_25:20\ulnone .) This done \emdash in his strength and guidance diligently improve all the means of preservation. Watch unto prayer. Cherish an humble dependent spirit. Live in the atmosphere of the word of God. Resist the admittance of an evil world, even in its most plausible forms. (\ul Jdg_8:22-23\ulnone . \ul 2Ki_5:5,\ulnone \ul 2Ki_5:16\ulnone .) Here lies the conflict to the end. 'The greatest difficulty in conversion is to win the heart to God, and after conversion to keep it with him.'\'862 'What is there' \emdash asks Mede \emdash 'that will not entice and allure so fickle a thing as the heart from God?'\'863 \i Above all keeping \i0\emdash exhorts the wise man \emdash \i keep thine heart\i0 . Here Satan keeps \emdash here therefore must we keep \emdash special watch. If the citadel be taken, the whole town must surrender. If the heart be seized, the whole man \emdash the affections, desires, motives, pursuits \emdash all will be yielded up. The heart is the vital part of the body. A wound here is instant death. Thus \emdash spiritually as well as naturally \emdash \i out of the heart are the issues of life\i0 . It is the great vital spring of the soul, the fountain of actions, the centre and the seat of principle,\'864 both of sin and of holiness. (\ul Mat_12:34-35\ulnone .) The natural heart is a fountain of poison. (\ul Mat_15:19\ulnone .) The purified heart is "a well of living water." (\ul Joh_4:14\ulnone . Compare \ul Pro_14:14\ulnone .) As is the fountain, so must be the streams. As is the heart, so must be \i the mouth, the eyes, the feet\i0 . Therefore, \i above all keeping, keep thine heart\i0 . Guard the fountain, lest the waters be poisoned. (Compare \ul Gen_26:18-21\ulnone .) Many have been the bitter moments, from the neglect of this guard. All keeping is vain, if the \i heart be not kept\i0 . \par \tab But with this \i keeping\i0 , let us not forget to guard the outlets of sin! (\ul Pro_13:3\ulnone .) What a world of evil does the heart pour out \i from the froward mouth! \i0 (\ul Jam_3:5-6\ulnone .) Commit, therefore, both heart and mouth to Divine discipline. (\ul Psa_19:13\ulnone ; \ul Psa_141:3-4\ulnone .) Then let prayer and faith be the practical principles of Christian watchfulness. Not only shun, but \i put away \i0\emdash yea \emdash \i far from thee \emdash the perverse lips\i0 . Their evil \emdash be it remembered \emdash extends beyond ourselves. Even should the peace-speaking blood speak peace to ourselves, still will remain the painful sense of injury to our fellow-creatures, perhaps without remedy. \par \tab\i Next to the heart and mouth \emdash keep thine eyes \i0\emdash "the light of the body" (\ul Mat_6:22\ulnone ), the directive faculty of the soul. Yet too often are they a most dangerous inlet to sin. (\ul Gen_3:6\ulnone ; \ul Gen_6:2\ulnone ; \ul Gen_39:7\ulnone . \ul Mat_5:28\ulnone . \ul 2Pe_2:14\ulnone .) Therefore, like Job, "make a covenant with them." (\ul Job_31:1\ulnone .) Place them under heavenly restraint. (\ul Psa_119:37\ulnone .) \i Let them look right on\i0 , 'like one ploughing, who must not look back.'\'865 Look \i straight before us\i0 . Had Eve done so, she would have looked on the command of her God, not on the forbidden tree. (\ul Gen_3:3-6\ulnone .) Had Lot's wife looked \i straight before\i0 , instead of "behind her," she would, like her husband, have been a monument of mercy. (\ul Gen_19:17,\ulnone \ul Gen_19:26\ulnone .) Achan was ruined by neglecting this rule of wisdom. (\ul Jos_7:21\ulnone .) David's example calls the holiest of us to godly jealousy.\'866 In asking the way to Zion, be sure that your "\i faces are thitherward\i0 ." (\ul Jer_50:5\ulnone .) The pleasure of sin, and the seductions of a tempting world, do not lie in the road. They would not therefore meet \i the eye looking right on \emdash straight before us\i0 . They belong to the bye-paths on the right hand and on the left, or to some backward track. It is only therefore, when the Christian lingers, turns aside, or turns back, that they come in sight. Take the racer's motto \emdash "This one thing I do." Eye the mark, and press to it. (\ul Phi_3:12-14\ulnone .) Onwards \emdash upwards \emdash heavenwards. \par \tab Lastly, \i keep your feet\i0 . Oh! has not experience, no less than Scripture, shown your need of a circumspect walk? (\ul Eph_5:15\ulnone .) Snares are laid out for every path, yea for every step in your path; for your meat, your drink, your calling \emdash perhaps more than all \emdash for the service of God. What deep \i pondering \i0 should there be in a path so beset with danger! Every step should be carefully weighed. (\ul Gen_24:5\ulnone . \ul Psa_39:1\ulnone . \ul Dan_1:8\ulnone ; \ul Dan_6:3-4\ulnone .) Joseph \i pondered\i0 , and thereby \i established his way\i0 . (\ul Gen_39:9-10\ulnone . Compare \ul Pro_4:14-15\ulnone .) Peter, neglecting to \i ponder\i0 , was fearfully sifted. (\ul Mat_26:58,\ulnone \ul Mat_26:69-75\ulnone .) David also, looking at the trial of the path, instead of \i pondering \i0 its direction, brought shame upon himself (1 Samuel 27. - 29.); like the trouble, which Christian made for himself in the smooth exchange of Bye-path meadow for the rough and strait road. 'The habit of calm and serious thinking makes the real difference between one man and another.'\'867 \par \tab Here, then, is the voice of wisdom. Beware of mistaking presumption for faith, temptations for Providential appointments. Never forsake a plain for a doubtful command. (\ul 1Ki_13:18-22\ulnone .) Estimate every step by its conformity to the known will of God. Dare not to advance one step without God. (\ul Jos_9:14\ulnone .) \i In his path \i0 you may "tread upon the lion and adder" without hurt. (\ul Psa_91:11-13\ulnone .) But who shall venture into a path of his own choosing, without a wound? See that "your feet are straight," like those of the Cherubim.\'868 "The pleasures of sin" \i lie on the right hand and on the left. The eyes \i0 therefore, \i looking right on\i0 , escape the sight. \i The pondering foot is established \i0 in steady perseverance; and, by marking small deviations (See \ul Sir_19:1\ulnone ), and never turning out of the straight path to avoid a cross, \i is removed from evil\i0 . \par \tab May we all have grace and wisdom to ponder these sound practical rules! The man of God must only have one standard. (\ul Isa_8:20\ulnone .) He must "know no man after the flesh." (\ul 2Co_5:16\ulnone .) He must often put aside the Church, no less than the world, that he may listen more closely to the command \emdash \i Walk before me\i0 . (\ul Gen_17:1\ulnone .) He must discern and crush the first motions of corruption; guarding every avenue of sin \emdash the senses \emdash the memory \emdash the imagination \emdash the touch \emdash the taste. He must walk by the straight rule of the Gospel; else will he not only bring discomfort upon himself, but stumbling to the Church. (\ul Gal_2:11-14\ulnone .) A single eye, steadily fixed upon the One Object, will make the path luminous. (\ul Mat_6:22\ulnone .) \i Straightforward \i0 progress will insure prosperity. (\ul Deu_17:20\ulnone . \ul Jos_1:7-8\ulnone .) Keeping the middle path, and daily lifting up the voice for restraint and guidance. (\ul Psa_119:37\ulnone ; \ul Psa_143:8-10\ulnone .) \par \tab "Thine ears shall hear the word behind thee, saying, This is the way: walk ye in it, when ye turn to the right hand, and when ye turn to the left."\'869 \par \b F\fs28 ootnotes:\b0\fs24 \par \'861 Schultens. \par \'862 Flavel's \i Saint Indeed \i0\emdash a searching and valuable Treatise. \par \'863 See his valuable sermon on this text. \par \'864 Schultens. \par \'865 Cartwright. Compare \ul Luk_9:62\ulnone . \par \'866 \ul 2Sa_11:2\ulnone . Mede, ut supra. \par \'867 Dr. Abercrombie. \par \'868 \ul Eze_1:7-9\ulnone . Compare \ul Heb_12:13\ulnone . Nearly the LXX. translation of the last clause of verse 26. \par \pard\'869 \ul Isa_30:21\ulnone . Compare \ul Deu_2:27\ulnone ; \ul Deu_5:32\ulnone . The LXX. and Vulgate add here \emdash 'For God knows the ways on the right hand. But those on the left are crooked. But he shall make straight thy paths, and advance thy goings in peace.' Geier remarks \emdash 'We have no ear for these words, as not belonging to the holy fountain. We leave them to the Papists.' Cartwright's exposition of this middle path is valuable. 'It is as if the royal way was hemmed in by the sea, and a fall over either side were danger of drowning. Some are too greedy; others too ascetic. Some are too bold; other too diffident. Some neglect the Mediator; others seek new Mediators. Some flee the cross; others make one. Some tamper with Popery; others, from the dread of it, hazard the loss of valuable truth.'\cf0\f1\fs23 \par }usts. Perhaps painful experience (\cf1\ul 1Ki_11:1-8\cf0\ulnone . \cf1\ul Ecc_7:26\cf0\ulnone ) had given the wise man \i wisdom and understanding\i0 . Therefore \i attend to it\i0 with fear and trembling. Man's own strength, the restraint of education or self-discipline, is powerless, as the green withs to bind the giant. (\cf1\ul Jdg_16:9\cf0\ulnone .) Engrafted wisdom is the only effectual safeguard. This heavenly influence teaches us, both to \i regard discretion \i0 for the covering of our souls, and \i to keep knowledge \i0 for the warning of our fellow-sinners. (\cf1\ul Pro_2:10-11,\cf0\ulnone \cf1\ul Pro_2:16\cf0\ulnone ; \cf1\ul Pro_6:20,\cf0\ulnone \cf1\ul Pro_6:24\cf0\ulnone ; \cf1\ul Pro_7:1-5\cf0\ulnone . \cf1\ul Psa_17:4\cf0\ulnone ; \cf1\ul Psa_119:9,\cf0\ulnone \cf1\ul Psa_119:11\cf0\ulnone .) \par \tab The extreme plausibility of the temptation calls our attention. The deluded victim only tastes, or expects to taste, \i the honeycomb:\i0 only hears the \i wily smoothness \i0 of the charmer's voice. (\cf1\ul Pro_2:16\cf0\ulnone ; \cf1\ul Pro_6:24\cf0\ulnone ; \cf1\ul Pro_7:21\cf0\ulnone .) But never is the beginning so sweet as the end is \i bitter\i0 . God shows \i the wormwood \i0\emdash \i the two-edged sword \i0 (Compare \cf1\ul Psa_55:21\cf0\ulnone ) \emdash her path of death \emdash every step \i taking hold of hell\i0 , as if invading it with a high hand; grasping it as her home. One feature of the tempter's wiliness is most remarkable.\'861 She winds herself in a thousand \i moveable ways\i0 , to meet the varying humours and circumstances (\cf1\ul Pro_7:21\cf0\ulnone ); she works upon every weakness; seizes every unguarded moment \emdash all with one deeply-hidden object \emdash\i lest thou shouldest ponder the path of life\i0 . The checks of conscience must be diverted. No time must be given for reflection. The intrusion of one serious thought might break the spell, and open the way of escape. (See \cf1\ul Psa_119:59\cf0\ulnone . \cf1\ul Eze_18:28\cf0\ulnone . \cf1\ul Luk_15:17\cf0\ulnone .) \par \tab Can we wonder then at parental earnestness, forcing back \i the children \i0 playing on the brink of a precipice? \i Hear now, O ye children! \i0 We mean no austere restraint upon youthful pleasures. Only avoid the tempter's touch, her word, even her look. \i Remove thy way far from her\i0 . Not only go not in to her; but \emdash such is the contagion \emdash \i come not near the door\i0 . (Compare \cf1\ul Pro_4:14-15\cf0\ulnone ; \cf1\ul Pro_6:27-28\cf0\ulnone .) To thrust ourselves into temptation, is to throw ourselves out of God's protection. The snare as it approaches becomes more enticing. The voice of wisdom therefore is \emdash "\i Flee youthful lusts\i0 ." \par \tab The loss of \i honour \i0 (\cf1\ul Pro_6:32-33\cf0\ulnone . \cf1\ul Gen_38:23-26\cf0\ulnone ), taking the crown from the victim's head (\cf1\ul 2Sa_12:11\cf0\ulnone ; \cf1\ul 2Sa_15:30\cf0\ulnone . \cf1\ul Neh_13:26\cf0\ulnone ); \i years given to the cruel \i0 mockers of his misery (\cf1\ul Pro_6:26,\cf0\ulnone \cf1\ul Pro_6:35\cf0\ulnone ; \cf1\ul Pro_29:3\cf0\ulnone . \cf1\ul Job_31:12\cf0\ulnone . \cf1\ul Hos_7:9\cf0\ulnone . \cf1\ul Luk_15:13,\cf0\ulnone \cf1\ul Luk_15:30\cf0\ulnone . Compare \cf1\ul Sir_5:6\cf0\ulnone ); servitude \i in a stranger's house \i0 (\cf1\ul Luk_15:15-16\cf0\ulnone ): \i consumption\i0 , slowly bringing \i the body \i0 to the grave (\cf1\ul 1Co_6:18\cf0\ulnone ) \emdash such is the bitter fruit of the neglected warning. Add to this the voice of conscience \i at the last; \i0 telling of slighted privileges, stifled convictions, abused knowledge. And will not this be the sting of thousands instructed in our schools, or the children of godly parents, now \i despising the reproofs \i0 of God, \i and the voice of their teachers; \i0 proclaiming their shame openly; perhaps making Christian \i assemblies the scenes of almost all evil?\i0 (\cf1\ul Num_25:6-7\cf0\ulnone . \cf1\ul Eze_8:5-16\cf0\ulnone .) \par \pard\sb100\sa100\tab Such is the picture of sin. Its "pleasure is but for a season;" "its wages death eternal." (\cf1\ul Heb_11:25\cf0\ulnone . \cf1\ul Rom_6:23\cf0\ulnone .) Every sin unrepented here will bring its perpetual torment in eternity. Impenitence does not put away its sorrow. It only delays it to \i mourn at the last\i0 , when mercy shall have fled away for ever (\cf1\ul Pro_1:24-31\cf0\ulnone ), and nothing will remain, but the piercing cry of the accusing conscience \emdash "Son! remember." (\cf1\ul Luk_16:25\cf0\ulnone .) There are no infidels in eternity, and but few on a death-bed. Sinner! \i the path of life \i0 is now open to thee. \i Ponder \i0 it anxiously, prayerfully. The light of the word, and the teaching of the Spirit, guide thee to it. \par \f1 \par \b F\fs28 ootnotes:\b0\fs24 \par \pard\'861 Schultens \i in loco\i0 . \cf1\ul Pro_1:18\cf0\ulnone ; \cf1\ul Pro_7:17\cf0\ulnone ; \cf1\ul Pro_9:18\cf0\ulnone . \cf1\ul 1Co_6:9-10\cf0\ulnone . \cf1\ul Rev_21:8\cf0\ulnone .\f2\fs17 \par } ""/)  Q{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 PONDER this chapter \emdash ye that know not the poison and corruption of fleshly lire after forbidden enjoyments naturally springs from dissatisfaction with the blessings in possession. Where contentment is not found at home \emdash \i drinking out of our own cistern\i0\'861 \emdash it will be sought for, however vainly, abroad. Conjugal love is chief among the earthly goods in mercy granted by God to his fallen and rebellious creature. Enjoy then with thankfulness thine own, and desire not thy neighbour's \i well\i0 . (\cf1\ul Exo_20:17\cf0\ulnone . \cf1\ul 2Sa_11:2-3\cf0\ulnone .) If a happy issue is given (\cf1\ul Psa_127:3-5\cf0\ulnone ; \cf1\ul Psa_128:1-6\cf0\ulnone .), let it be as \i fountains \i0 (Compare \cf1\ul Num_24:7\cf0\ulnone ; \cf1\ul Deu_33:28\cf0\ulnone ; \cf1\ul Psa_68:26\cf0\ulnone ; \cf1\ul Isa_48:1\cf0\ulnone ) \i dispersed abroad\i0 , to fertilize with godly influence the way through which their course may be directed. (Compare \cf1\ul Zec_8:5\cf0\ulnone .) \i Rejoice with the wife of thy youth\i0 . (\cf1\ul Deu_24:5\cf0\ulnone . \cf1\ul Ecc_9:9\cf0\ulnone .) Regard her as the special gift of thy Father's hand. (\cf1\ul Pro_19:14\cf0\ulnone .) Cherish her with gentleness and purity (\cf1\ul Gen_24:67\cf0\ulnone ), \i as the loving hind and pleasant roe\i0 .\'862 Whatsoever interrupts the strictest harmony in this delicate relationship, opens the door to imminent temptation. Tender, well-regulated, domestic affection is the best defense against the vagrant desires of unlawful passion. Yea \emdash it is consecrated by the Word of God itself to the high purpose of shadowing out "the great mystery \emdash loving and cherishing our own flesh, even as the Lord the Church." (\cf1\ul Eph_5:25,\cf0\ulnone \cf1\ul Eph_5:29\cf0\ulnone .) \f1 \par \b \par F\fs28 ootnotes:\b0\fs24 \par \'861 The beauty of the figure is illustrated from the circumstance, that the houses of the East appear each to have had their own cistern. \cf1\ul 2Ki_18:31\cf0\ulnone . \par \pard\'862 Compare \cf1\ul 2Sa_12:3\cf0\ulnone . The hind and the roe were objects of special delight (Song of \cf1\ul Son_2:17\cf0\ulnone ; Song of \cf1\ul Son_3:5\cf0\ulnone ) and endearment \emdash a picture of the lively delight, which the wife naturally engages; relaxing in her society from severer duties, and taking the liveliest pleasure in her company. As Bishop Davenant beautifully observes \emdash 'Abroad the man may consider himself as tossing in the waves; but at home with the wife, in repose, as in a desired haven.' \emdash On \cf1\ul Col_3:19\cf0\ulnone .\f2\fs17 \par } 9*e{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Desd\f0\fs24 With such a view as we have had of the deadly enticement of sin on the one hand (\cf1\ul Pro_5:9-11\cf0\ulnone ), and the calm happiness provided on the other by the ordinance of God (\cf1\ul Pro_5:15-19\cf0\ulnone ), surely none but the infatuated would leave the wholesome fountain for the poisoned and forbidden spring. If he were not stupified, would he slight the "honourable" state of marriage (\cf1\ul Heb_13:4\cf0\ulnone ), to embrace the bosom of a stranger, 'loveless, joyless, unendeared?' Would not the thought, that the ways of man are before the LORD, arrest him in his course?\'861 But no. Practical atheism is the root of human depravity. (\cf1\ul Psa_14:1-3\cf0\ulnone .) The eye of man, even of a child, is a check upon him (\cf1\ul Job_24:15\cf0\ulnone . \cf1\ul Isa_29:15\cf0\ulnone ); but the thought of an all-seeing God, even if it enters his mind (\cf1\ul Psa_10:4\cf0\ulnone ), inspires no alarm, conviction, or restraint. Oh! if men would but read \emdash would but believe \emdash their Bibles, how would this solemn truth \emdash he pondereth all his goings \emdash flash upon their consciences! Not only does he see and mark them as the Omniscient God (\cf1\ul Job_31:4\cf0\ulnone . \cf1\ul Psa_139:1-4\cf0\ulnone ); but he ponders them as the just Judge. (\cf1\ul Pro_16:2\cf0\ulnone . \cf1\ul 1Sa_2:3\cf0\ulnone . \cf1\ul Dan_5:27\cf0\ulnone .) Not one is hidden from his piercing eye. (\cf1\ul Heb_4:13\cf0\ulnone .) "He will bring every secret thing to judgment." (\cf1\ul Ecc_12:14\cf0\ulnone .) He "will be a swift witness against the adulterers. No unclean person shall enter into his kingdom." (\cf1\ul Mal_3:2\cf0\ulnone . \cf1\ul Eph_5:5\cf0\ulnone .) \par \tab But if no regard to reason, or to the all-seeing Eye, will restrain the sinner, let him think of the trouble that he is bringing upon himself. God needs no chains or prison to bring him under his hand. Wherever he goes, his sins go with him,\i as cords to hold him \i0 for judgment. (\cf1\ul Pro_11:3,\cf0\ulnone \cf1\ul Pro_11:5-6\cf0\ulnone ; \cf1\ul Pro_29:6\cf0\ulnone . \cf1\ul 1Sa_28:5-10\cf0\ulnone .) Does he think that he can give them up when he pleases? Repetition forms the habit. The habit becomes a ruling principle. 'Every lust deals with him, as Delilah with Samson \emdash not only robs him of his strength, but leaves him fast bound.'\'862 Shutting his eyes against the light, he dies without instruction (\cf1\ul Pro_5:12\cf0\ulnone . \cf1\ul Pro_1:29\cf0\ulnone ; \cf1\ul Pro_10:21\cf0\ulnone . \cf1\ul Job_4:21\cf0\ulnone ; \cf1\ul Job_36:12\cf0\ulnone . \cf1\ul Hos_4:14,\cf0\ulnone \cf1\ul Hos_4:17\cf0\ulnone ) \emdash The greatness of his folly leads him astray \emdash to perdition. (\cf1\ul 2Pe_2:14-15\cf0\ulnone .) \par \tab But is there no remedy for this deadly curse? Thanks be to God! cleansing is provided for the impure (\cf1\ul Zec_13:1\cf0\ulnone . \cf1\ul 1Co_6:11\cf0\ulnone ); "deliverance is proclaimed to the captive." (\cf1\ul Isa_61:1\cf0\ulnone .) Blessed Savior! cleanse the leper in thy precious fountain. Perform thy mighty commission. Set the captive free. \par \pard\sb100\sa100\b\f1 \par F\fs28 ootnotes:\b0\fs24 \par \'861 \cf1\ul Job_34:21-22\cf0\ulnone . \cf1\ul Psa_94:6-9\cf0\ulnone . \cf1\ul Jer_13:25-27\cf0\ulnone ; \cf1\ul Jer_16:17\cf0\ulnone ; \cf1\ul Jer_29:23\cf0\ulnone . \cf1\ul Hos_7:2\cf0\ulnone . See some striking thoughts in Mede's Sermon on \cf1\ul Pro_4:23\cf0\ulnone . \par \pard\'862 Archbishop Tillotson quoted in Nicholl's Commentary. \cf1\ul Jdg_16:19-21\cf0\ulnone . 'Thus I,' \emdash said Augustine \emdash adverting to this hateful sin \emdash 'delighted with the disease of the flesh, and with the deadly sweetness of it, drew my shackles along with me, much afraid to have them knocked off; and, as if my wound had been too hard rubbed by it, I put back my friends' good persuasions, as it were the hand of one that would unchain me.' \emdash Confess. b. vi. c. 12. Compare \cf1\ul Pro_23:29-35\cf0\ulnone .\f2\fs17 \par } |+ i{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\parbut the directory of our common life . We must, however, often take its wise rules with some restriction. We are here earnestly warned against \i suretyship\i0 . Yet in some cases it is plainly allowed and approved.\'861 "A man that hath friends must show himself friendly." (\cf1\ul Pro_18:24\cf0\ulnone .) And the passing of our word, or giving a bond, may be an act of prudent friendship, and of solid and permanent advantage. The caution is evidently directed against rash engagements (Compare also \cf1\ul Pro_11:15\cf0\ulnone ; \cf1\ul Pro_17:18\cf0\ulnone ; \cf1\ul Pro_20:16\cf0\ulnone ; \cf1\ul Pro_22:26-27\cf0\ulnone ), to which the young and inexperienced are especially exposed; \i striking with hands \i0 (the usual mode of plighting faith) (\cf1\ul Pro_17:18\cf0\ulnone ; \cf1\ul Pro_22:26\cf0\ulnone ; \cf1\ul Job_17:3\cf0\ulnone ), in an unguarded moment. Often may they be \i snared \i0 and \i taken by the words of their mouth\i0 , by entering into virtual promises, without knowing how far they were pledged, or what might be the issue. Christian prudence will keep us clear from such engagements, which bring distress upon our families, dishonour upon our name, and reproach upon our religion. (Compare \cf1\ul Sir_8:13\cf0\ulnone .) While the "good man showeth favour, and lendeth, he must guide his affairs with discretion;"\'862 however grating it may be to incur the suspicion of unkindness. If, however, by any inconsiderate bond, thou hast come into the hand of thy friend; the instant duty is, to \i humble thyself for thy imprudence\i0 , \i and make sure thy friend\i0 , if \i thou canst prevail with \i0 him to answer for himself; and give thyself no rest, till, \i like as the roe and the bird\i0 , thou be disentangled from the snare. \par \tab Our God, while he warns us against \i suretyship\i0 , has taken it upon himself. Praise be his name! He has given his word, his bond, yea \emdash his blood \emdash for sinners \emdash a security, that no powers of hell can shake. \par \pard\sb100\sa100\b\f1 \par F\fs28 ootnotes:\b0\fs24 \par \'861 Rueben and Judah for Benjamin. \cf1\ul Gen_42:27\cf0\ulnone ; \cf1\ul Gen_43:9\cf0\ulnone ; \cf1\ul Gen_44:32-33\cf0\ulnone . Paul for Onesimus. \cf1\ul Phm_1:18-19\cf0\ulnone . \par \pard\'862 \cf1\ul Psa_112:5\cf0\ulnone . P. Henry always cautioned sureties not to be bound for any more than they knew themselves able to pay, nor for more than they would be willing to pay, if the principal failed. \emdash \i Life\i0 , chapter v.\f2\fs17 \par } ++:, i{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 THE \i son \i0 has just been warned against the deadly wound of a stranger. He is now cautioned against a hurt from an imprudent friend. So graciously has our God made his book, not only our guide to heaven, nttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 symbol;}{\f3\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 'It is a shame' \emdash said the heathen philosopher \emdash 'not to learn morals from the small animals.'\'861 Yet what a proof is it of the degradation of the fall, that "man, created in the image of God," and made wiser than the creation (\cf1\ul Gen_1:26\cf0\ulnone . \cf1\ul Job_35:11\cf0\ulnone ), should be sent, as here, to this insignificant school for instruction! The \i ant, having no guide \i0 to direct her work, no \i overseer \i0 to inspect her, \i or ruler \i0 to call her to account (Compare \cf1\ul Pro_30:27,\cf0\ulnone and contrast \cf1\ul Exo_5:13-14\cf0\ulnone ; \cf1\ul 1Ki_5:16\cf0\ulnone ); yet \i gathereth \i0 with diligent foresight the \i summer and harvest \i0 store for her winter need.\'862 Let \i the sluggard consider her ways, and be wise\i0 . He sleeps over his work, and, if for a moment half-startled by some rousing call, still pleads for a \i little more sleep, and folds his hands to sleep\i0 . Present ease is all he calculates on, all he provides for. The future he carefully keeps out of sight, to be provided for, like the present, when it comes. Thus life runs to waste. \i Poverty comes \i0 step by \i step as one that travelleth, and like an armed man\i0 , with irresistible violence. (\cf1\ul Pro_10:4\cf0\ulnone ; \cf1\ul Pro_13:4\cf0\ulnone ; \cf1\ul Pro_19:15,\cf0\ulnone \cf1\ul Pro_19:24\cf0\ulnone ; \cf1\ul Pro_20:4\cf0\ulnone ; \cf1\ul Pro_21:25\cf0\ulnone ; \cf1\ul Pro_24:33-34\cf0\ulnone .) \par \tab Perhaps he perverts his Master's word to excuse his sloth. But, if we are to "take no \i anxious \i0 thought for tomorrow" (his true meaning),\'863 are we to take none at all? Care is a duty, a parental obligation (\cf1\ul 2Co_12:14\cf0\ulnone . Compare \cf1\ul Gen_30:30\cf0\ulnone ; \cf1\ul Gen_41:33\cf0\ulnone ), and, therefore, a component part of godliness.\'864 Carefulness is a sin (\cf1\ul Luk_10:41\cf0\ulnone . \cf1\ul 1Co_7:32\cf0\ulnone ), a needless burden to ourselves, an unworthy distrust of God. (\cf1\ul Mat_6:25,\cf0\ulnone \cf1\ul Mat_6:33\cf0\ulnone .) The diligent use of providential means honours God. (\cf1\ul Pro_10:5\cf0\ulnone ; \cf1\ul Pro_24:27\cf0\ulnone .) \par \tab But much more loudly would we call to the spiritual \i sluggard\i0 . Thou that art sleeping away the opportunities of grace; not "striving to enter in at the strait gate" (\cf1\ul Luk_13:24\cf0\ulnone ); taking thy salvation for granted; hoping that thou shalt "reap that which thou hast not sown, and gather where thou hast not strawed" (\cf1\ul Mat_25:26\cf0\ulnone ) \emdash \i Go to the ant, thou sluggard; consider her ways, and be wise\i0 . Improve, after this pattern, \i the summer and harvest season \i0\emdash the time of youth, the present, perhaps the only moment. \i The ant hath no guide\i0 . How many guides have you \emdash conscience \emdash the Bible \emdash ministers! (\cf1\ul Job_32:8\cf0\ulnone . \cf1\ul Psa_119:105\cf0\ulnone . \cf1\ul Mal_2:7\cf0\ulnone .) \i She has no overseer\i0 . You are living before Him, whose "eyes are as a flame of fire." (\cf1\ul Pro_15:3\cf0\ulnone . \cf1\ul Rev_1:14\cf0\ulnone ; \cf1\ul Rev_2:18\cf0\ulnone .) \i She has no ruler \i0 calling her to account. "Every one of us must give account of himself unto God." (\cf1\ul Rom_14:12\cf0\ulnone .) \i How long then wilt thou sleep, O Sluggard? \i0\emdash is the solemn remonstrance of thy God. (Compare \cf1\ul Pro_1:22\cf0\ulnone ; \cf1\ul 1Ki_18:21\cf0\ulnone .) Thy sleep is not like that of the body, refreshing at the dawn of day; but it is that of the poisoned draught, heavier and heavier; the slumber of death. "Awake, thou that sleepest, and Christ shall give thee light." (\cf1\ul Eph_5:14\cf0\ulnone .) Slight not the call of the present moment. The spell grows stronger, as resistance is delayed. Every day's slumber makes it more improbable, whether thou wilt ever awaken at all. The intended struggle of tomorrow is a delusion. A thousand such tomorrows there may be; and yet thou mayest be found at last perishing in thy \i poverty\i0 , and the King of terror \i will come as an armed man \i0 to summon thee to judgment. \par \tab But how one is made to feel that from this deep slumber no voice but Omnipotence can rouse! Enter \i the sluggard's \i0 chamber; put aside his curtain; hang over his bed; sound a solemn cry in his ears \emdash \i How long? \i0 endeavour even to open his eyelids to the light of day; and yet the spell is too strong for man. He shifts his posture, murmurs his cry \emdash \i a little more sleep \i0\emdash and slumbers again. Christians! you feel the helplessness of your work. Then call in the power of God in your brother's behalf \emdash "Lighten his eyes, lest he sleep the sleep of death." (\cf1\ul Psa_13:3\cf0\ulnone .) \par \tab And then, as for thyself \emdash grow in intense energy in thy high calling. Remember, faith without diligence is slumbering delusion. Faith is the practical energy of a living faith.\'865 Always, therefore, look at sloth, not as an infirmity, but as a sin, affecting the whole man: growing upon us with unperceived power. Allow it therefore no rest, no time to root itself. Resist it in all its forms \emdash bodily, mental, spiritual: indulgence of sleep and appetite: self-pleasing in all its subtle and plausible workings. Live by rule. Have your time strictly arranged. Be employed in early work for God. Store the mind with useful knowledge; ever reserving the first place for an industrious and prayerful study of the book of God. "Mortify" this baneful lust "through the Divine Spirit" (\cf1\ul Rom_8:13\cf0\ulnone ); drawing all your motives from the death (\cf1\ul Rom_6:6\cf0\ulnone ), the life (\cf1\ul Mar_1:32-35\cf0\ulnone ), the rules of Christ. (\cf1\ul Luk_9:23\cf0\ulnone . \cf1\ul Rom_13:11-14\cf0\ulnone .) Victory will soon declare for you; and how enriching will be the spoil! \par \pard\sb100\sa100\b\f1 \par F\fs28 ootnotes:\b0\fs24 \par \'861 Pudeat ab exiguis animalibus non trahere mores. \emdash Seneca, \i De Clementia\i0 . Lib. i. \par \'862 \ul Pro_10:5\ulnone ; \cf1\ul Pro_30:25\cf0\ulnone . Horace's miser quotes this example as an excuse for hoarding. But \emdash as the poet replies \emdash it was to use the hoard in the winter \emdash prudent care, not covetousness. \i Sat \i0 i.32. See also Virgil's exquisite picture, \i\'c6n\i0 . iv. 402, &c. The hoarding spirit of the ants, though attested by numerous writers and naturalists, does not characterize those known to us; though the habits of the species in a warmer climate would probably widely differ from our own. Some, however, have thought, that Solomon only refers to their wisdom and prudence in preparing suitable food in summer and harvest, when it is most plentiful. \emdash See Kirby and Spence's \i Entomology\i0 , ii. 46. \par \'863 \f2\fs28 Merimnaw \f1\fs24 (\i <-- note to e-Sword users: please see the book: this is the word processor's attempt to transliterate the Greek characters into English\i0 )\f2\fs28 .\f1\fs24 \cf1\ul Mat_6:34\cf0\ulnone . \i Solicite et anxie cogito; \i0 at plus est solicitum esse, quam cogitare, as Erasmus notices, and that of Tully confirms, \emdash Solicitudo est \'e6gritudo cum cogitatione. 'The root of the word expresses the dividing of the mind into divers thoughts.' \emdash Leigh's \i Critica Sacra\i0 . Compare \cf1\ul Phi_4:6\cf0\ulnone . \par \'864 \cf1\ul 1Ti_5:8\cf0\ulnone . Our Lord had a bag for the provision of his family. \cf1\ul Joh_13:29\cf0\ulnone . \par \pard\'865 This is exactly how this sentence reads in the book (i.e., "Faith is the practical energy of a living faith."). It is wondered however if this might be an error(?). Perhaps it originally read: "\i Diligence\i0 is the practical energy of a living faith." (?). (See preceding sentence.) \f3\fs17 \par } $^/ -{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Ser՟q.U {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\foX- ! {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 What a contrast between the inactivity of the sluggard and the unwearied diligence of \i the naughty person!\i0 This man of Belial (Heb.) \emdash as if his \i froward mouth \i0\emdash itself "a world of iniquity" (\cf1\ul Jam_3:6\cf0\ulnone ) \emdash could not give sufficient scope for his malice, makes every member \emdash \i eyes, feet, and fingers \i0\emdash vocal and significant (\cf1\ul Isa_3:16\cf0\ulnone ), an active "instrument of unrighteousness." (\cf1\ul Pro_10:10\cf0\ulnone . \cf1\ul Rom_6:13-19\cf0\ulnone .) These, however, are only the external manifestations. Deep within lies the laboratory of evil \emdash "the chambers of imagery," teeming with "greater and yet greater abominations." (\cf1\ul Eze_8:8-15\cf0\ulnone . \cf1\ul Mat_15:19\cf0\ulnone .) \i Frowardness\i0\'861 \i is in the heart\i0 . Here is the restless \i devising of mischief\i0 ,\'862 \i sowing discord\i0 , instead of piety and love. (\cf1\ul Pro_10:12\cf0\ulnone .) Such a pest to society brings on himself his own ruin, \i suddenly and without remedy\i0 . \par \tab The sight of this all-pervading power of sin is truly affecting. How utterly powerless is any remedy save that involved in the solemn declaration \emdash "Ye must be born again!" (\cf1\ul Joh_3:7\cf0\ulnone . \cf1\ul Tit_3:3-5\cf0\ulnone .) \par \b \par F\fs28 ootnotes:\b0\fs24 \par \'861 'Frowardness,' Heb. See Poole's \i Synopsis \i0\emdash not one by many; the heart so filled with them, that the vessel cannot hold more. \cf1\ul Gen_6:5\cf0\ulnone . \cf1\ul Act_13:10\cf0\ulnone . \par \pard\'862 \cf1\ul Psa_10:7-9\cf0\ulnone ; \cf1\ul Psa_36:2-4\cf0\ulnone . Compare the striking figure, \cf1\ul Hos_7:6\cf0\ulnone . \cf1\ul Pro_16:28\cf0\ulnone . \cf1\ul Psa_52:2\cf0\ulnone .\f1\fs17 \par }if;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Man conceives of God in his heart as "such a one as himself" (\cf1\ul Psa_50:21\cf0\ulnone ), looking with indifference at sin. Here therefore Solomon names \i six \emdash yea \emdash seven \i0 (Compare \cf1\ul Pro_30:15-18\cf0\ulnone ) \i abominations \i0 (most of them mentioned in the preceding list) \i which the LORD hateth \emdash a proud look\i0 ,\'861 \i a lying tongue\i0 ,\'862 a blood-stained hand.\'863 And, lest we should think, that he "looketh only on the outward appearance;" \i the heart\i0 , active in \i devising wickedness\i0 ,\'864 is brought out; and its ready organ, \i the feet swift in running to mischief\i0 . (\cf1\ul Pro_1:16\cf0\ulnone . \cf1\ul Isa_59:7\cf0\ulnone . \cf1\ul Rom_3:15\cf0\ulnone .) How \i hateful \i0 also is \i the false witness \i0 (\cf1\ul Zec_8:17\cf0\ulnone ), surely reserved by him for judgment! (\cf1\ul Pro_19:5\cf0\ulnone . \cf1\ul Zec_5:4\cf0\ulnone . \cf1\ul Mal_3:5\cf0\ulnone .) Let the self-willed separatist remember the double stamp (\cf1\ul Pro_6:14,\cf0\ulnone \cf1\ul Pro_6:19\cf0\ulnone ) upon \i him that soweth discord among brethren\i0 . If the heavenly "dew descends upon the brethren that dwell together in unity" (\cf1\ul Psa_133:1-3\cf0\ulnone .), a withering blast will fall on those, who, mistaking prejudice for principle, "cause divisions" for their own selfish ends. (\cf1\ul Rom_16:17-18\cf0\ulnone .) Fearful is the Lord's mark upon them \emdash "sensual, having not the Spirit."\'865 If we cannot attain unity of opinion \emdash "\i perfectly \i0 joined together in the same mind, and in the same judgment;"\'866 at least let us cultivate unity of spirit \emdash "Whereto we have already attained, let us walk by the same rule; let us mind the same thing." (\cf1\ul Phi_3:16\cf0\ulnone .) \par \b \par F\fs28 ootnotes:\b0\fs24 \par \'861 \cf1\ul Pro_8:13\cf0\ulnone ; \cf1\ul Pro_30:13\cf0\ulnone . \cf1\ul Psa_18:27\cf0\ulnone . \cf1\ul Isa_2:12\cf0\ulnone . \cf1\ul Jer_1:31\cf0\ulnone \emdash the examples of Pharoah \emdash \cf1\ul Exo_9:16\cf0\ulnone . Haman \emdash \cf1\ul Est_7:10\cf0\ulnone . Nebuchadnezzar \emdash \cf1\ul Dan_4:28-33\cf0\ulnone . Herod \emdash \cf1\ul Act_12:21-23\cf0\ulnone . \par \'862 \cf1\ul Pro_12:22\cf0\ulnone . \cf1\ul Psa_5:6\cf0\ulnone . \cf1\ul Rev_21:8\cf0\ulnone . Gehazi \emdash \cf1\ul 2Ki_5:25-27\cf0\ulnone . Ananias and Sapphira \emdash \cf1\ul Act_5:1-10\cf0\ulnone . \par \'863 \cf1\ul Gen_9:6\cf0\ulnone . Cain \emdash \cf1\ul Gen_4:8-12\cf0\ulnone . Manasseh \emdash \cf1\ul 2Ki_21:15-16\cf0\ulnone . Specially the murderers of his dear Son \emdash \cf1\ul Mat_23:31-38\cf0\ulnone . \par \'864 Ahithophel \emdash \cf1\ul 2Sa_16:20-23\cf0\ulnone ; \cf1\ul 2Sa_17:23\cf0\ulnone . \cf1\ul Mic_2:1\cf0\ulnone . \cf1\ul 2Pe_2:14\cf0\ulnone . \par \'865 \cf1\ul Jud_1:19\cf0\ulnone . \cf1\ul 1Co_3:3-4\cf0\ulnone . Let the wisdom of experience given by an accurate observer of himself and the Church, be seriously pondered \emdash 'I am much more sensible of the evil of schism, and of the separating humour, and of gathering parties, and making several sects in the Church, than I was heretofore. For the effects have shown us more of the mischiefs. I am much more sensible, how prone many young professors are to spiritual pride and self-conceitedness, and unruliness, and division, and so prove the grief of their teachers, and firebrands in the Church. I am much more sensible than heretofore of the breadth, and length, and depth of the radical, universal, odious sin of selfishness, and the excellency and necessity of self-denial, and of a public mind, and of loving our neighbour as ourselves.' \emdash Baxter's \i Narrative of his Life and Times\i0 . \par \pard\'866 \cf1\ul 1Co_1:10\cf0\ulnone \emdash 'A text' \emdash says the godly Flavel \emdash 'to be commented upon rather by tears than by words.' \emdash \i Sermon on Text\i0 .\f1\fs17 \par }eep thy father's commandment, and forsake not the law of thy mother: \b 21 \b0 Bind them continually upon thine heart, \i and \i0 tie them about thy neck. \b 22 \b0 When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and \i when \i0 thou awakest, it shall talk with thee. \b 23\b0 For the commandment \i is \i0 a lamp; and the law \i is \i0 light; and reproofs of instruction \i are \i0 the way of life: \{lamp: or, candle\} \b 24 \b0 To keep thee from the evil woman,\f1\'86\fs16 a\f0\fs24 from the flattery of the tongue of a strange woman. \{of the...: or, of the strange tongue\}\f2 \par The authority of parental instruction is again enforced. (\ul Pro_1:8-9\ulnone ; \ul Pro_4:1\ulnone .) God never intended young people to be independent of their parents. Instruction from every quarter is valuable. But from parents \emdash always supposing them to be godly parents \emdash it is the ordinance of God. They will bring you God's word, not their own. Therefore \i bind it continually about thine heart \i0 (\ul Pro_3:3\ulnone ; \ul Pro_4:21\ulnone ; \ul Pro_7:3\ulnone ), as thy rule; \i about thy neck \i0 (\ul Pro_3:3\ulnone . Compare \ul Job_31:36\ulnone ), as thine adorning. Let the law be thy friend for all times and circumstances \emdash a guide by day (\ul Pro_3:22-23\ulnone ; \ul Pro_4:12\ulnone ); a solace by night (\ul Pro_3:24\ulnone . \ul Psa_63:5\ulnone ), yea \emdash a friend for thy \i waking \i0 moments. (\ul Psa_139:17-18\ulnone .) Take care that nothing hinders thy early converse with this faithful counselor before the world comes in; as the best means of keeping the world out. 'Happy is the mind to which the word is an undivided companion.'\'861 A \i lamp\i0 , so full of \i light\i0 , in this dark world\'862 is an inestimable gift. Its reproofs of instruction, the discipline of our wayward will, are to us as \i the way of life\i0 . (\ul Psa_19:11\ulnone . \ul 2Ti_3:16-17\ulnone . Compare \ul Mat_7:13-14\ulnone . \par \tab Specially valuable are this \i lamp and light \i0 in sensual temptation. (\ul Pro_2:10-11,\ulnone \ul Pro_2:16-19\ulnone ; \ul Pro_5:1-8\ulnone ; \ul Pro_7:1-5\ulnone .) Those who choose their own light fall into a \i flattering \i0 snare. (\ul Pro_2:16\ulnone ; \ul Pro_7:21\ulnone .) The neglect of parental warning will furnish in the end bitter matter for unavailing repentance. (\ul Pro_5:11-13\ulnone .) Oh! let the Father's instruction be heard betimes \emdash "Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word." (\ul Psa_19:9\ulnone . Compare \ul Pro_5:11\ulnone ; \ul Pro_17:4\ulnone .) \par \b F\fs28 ootnotes: \par \b0\f1\fs24\'86\fs16 a\f2\fs24 . Heb. Woman of wickedness -- the woman full of wickedness \emdash wholly given to it. Compare \ul Zec_5:7-8\ulnone . \par \'861 'Felix mens, cui verbum individuus comes.' \emdash Bernard, \i Serm\i0 . xxxii. \i in Cant\i0 . \par \pard\'862 \ul Psa_119:105\ulnone . See Bishop Patrick's note quoted in Scott.\cf0\f3\fs23 \par } PP0{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\fnil\fcharset0 courier new;}{\f1\fmodern\fprq1\fcharset0 Courier New;}{\f2\froman\fcharset0 Times New Roman;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\cf1\b\f0\fs24 20\b0 \'b6 My son, kt_5:28\cf0\ulnone . Compare \cf1\ul Jam_1:14-15\cf0\ulnone ; \cf1\ul Job_31:1\cf0\ulnone ; \cf1\ul Psa_119:37\cf0\ulnone ; also, \cf1\ul Sir_9:3-5\cf0\ulnone .) Resist \i lust \i0 in its first rising in the heart. By vain \i beauty\i0 ,\'861 and wanton \i eyes\i0 ,\'862 many a deluded victim has been \i brought to a piece of bread\i0 .\'863 Like the insatiable huntsman, who never loses sight of his prey, till he has pursued it to death; never does the seducer cease to solicit, till she has \i hunted for the precious life\i0 . (\cf1\ul Gen_39:14\cf0\ulnone . \cf1\ul Jdg_16:18-21\cf0\ulnone . Compare \cf1\ul Eze_13:18,\cf0\ulnone \cf1\ul Eze_13:20-21\cf0\ulnone .) Yet neither the present miseries, nor the certain end, of this wretched course, can draw away the foot, that has dared to tread the forbidden path. Self-confidence sees and fears no danger. 'I can look to myself; I need not go too far, and I shall get no harm.' But the temptation acts upon a congenial nature like fuel, not water, on the fire. As well might we expect \i to take fire into our bosom, and our clothes not be burned, \i0 or to \i go upon hot coals, and not be burned;\i0 as to go willfully into sin, and to escape the punishment.\'864 Sin and punishment are linked together by a chain of adamant. 'The fire of lust kindles the fire of hell.'\'865 He cannot afterwards plead the strength of the temptation. Why did he not avoid it? Who that knows how much tinder he carries about him, would willfully light up the sparks? Heedlessly to rush into temptation, is to provoke the corruption, which is too ready to stir of itself. The influence of temptation, though not always sensible, is immediate. The man must be in haste, who would effectually resist it. Beware of suspicious familiarities on the borders of sin. (\cf1\ul Gen_39:10\cf0\ulnone . \cf1\ul Rom_13:13\cf0\ulnone . \cf1\ul 1Th_5:22\cf0\ulnone .) The temptation to criminality in this atmosphere is fearful. (\cf1\ul 2Sa_11:2-4\cf0\ulnone . Compare \cf1\ul Sir_9:8-9\cf0\ulnone .) \i Whosoever toucheth shall not be innocent. \i0 (\cf1\ul Gen_20:6\cf0\ulnone ; \cf1\ul Gen_39:9\cf0\ulnone . \cf1\ul 1Co_7:1\cf0\ulnone .) \par \b \par F\fs28 ootnotes:\b0\fs24 \par \'861 \cf1\ul Pro_31:30\cf0\ulnone . \cf1\ul Gen_6:2\cf0\ulnone ; \cf1\ul Gen_39:6\cf0\ulnone . \cf1\ul 2Sa_11:2\cf0\ulnone . Compare \cf1\ul Sir_25:21\cf0\ulnone . \par \'862 \cf1\ul Gen_39:7\cf0\ulnone . \cf1\ul 2Ki_9:30\cf0\ulnone . Margin \cf1\ul Isa_3:16\cf0\ulnone . \cf1\ul 2Pe_2:14\cf0\ulnone . \i Compare Paradise Lost\i0 , book xi. 1, 620. \par \'863 \cf1\ul Pro_5:10\cf0\ulnone ; \cf1\ul Pro_29:3\cf0\ulnone . \cf1\ul 1Sa_2:26,\cf0\ulnone \cf1\ul 1Sa_2:36\cf0\ulnone . \cf1\ul Job_31:9,\cf0\ulnone \cf1\ul Job_31:12\cf0\ulnone . \cf1\ul Luk_15:13,\cf0\ulnone \cf1\ul Luk_15:30\cf0\ulnone . Compare the difference between Solomon's chaste and unholy age. \cf1\ul 1Ki_10:21,\cf0\ulnone \cf1\ul 1Ki_10:27,\cf0\ulnone with \cf1\ul 1Ki_12:4\cf0\ulnone . \par \'864 \cf1\ul Exo_20:14\cf0\ulnone , \cf1\ul Exo_20:17\cf0\ulnone . \cf1\ul Lev_20:10\cf0\ulnone . \cf1\ul 2Sa_12:9\cf0\ulnone . \cf1\ul Mal_3:5\cf0\ulnone . Even as a sin of ignorance it was liable to be visited. \cf1\ul Gen_12:15-18\cf0\ulnone ; \cf1\ul Gen_20:1-6\cf0\ulnone ; \cf1\ul Gen_26:10\cf0\ulnone . So strictly has the holy Lord fenced his own ordinance! See Mede's \i Sermon on Chap\i0 . iv. 23. \par \pard\'865 Henry \i in loco\i0 . Compare \cf1\ul Job_31:12\cf0\ulnone ; \cf1\ul Jam_1:14-15\cf0\ulnone .\f1\fs17 \par } R3 {\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonz2 e#{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 71a{\rtf1\ansi\ansicpg1252\deff0\deflang1033{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Solomon here gives our Lord's own rule. (\cf1\ul MaTimes New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 Here is no excuse or impunity for the thief. The full \i restitution \i0 that he is compelled to make\'861 \emdash perhaps sweeping away \i all his \i0 little \i substance \i0\emdash proves that no extremity can excuse "the transgression of the law." (Compare \cf1\ul 1Co_6:10,\cf0\ulnone with \cf1\ul 1Jo_3:4\cf0\ulnone .) Let him earn his bread by honest industry. If the fruits of industry fail, let him, trusting in God, seek the help of his fellow-creatures. If he have faith to trust, he will never be forced to steal. (See \cf1\ul Mat_6:25-33\cf0\ulnone .) Yet his extreme temptation renders him an object rather of pity than of scorn \emdash \i Men do not despise him\i0 . \par \tab But the sin of the adulterer claims no sympathy. His plea is not the cry of hunger, but of lust; not want, but wantonness; not \i the lack \i0 of bread, \i but of understanding\i0 . (Compare \cf1\ul Ecc_7:25-26\cf0\ulnone ; \cf1\ul Jer_5:8,\cf0\ulnone \cf1\ul Jer_5:21\cf0\ulnone .) He is willfully given up to his sin. He \i destroyeth his own soul\i0 . (\cf1\ul Lev_20:10\cf0\ulnone . \cf1\ul Pro_2:18-19\cf0\ulnone ; \cf1\ul Pro_5:22-23\cf0\ulnone ; \cf1\ul Pro_7:22-23\cf0\ulnone . \cf1\ul Eph_5:5\cf0\ulnone .) \i He gets a wound \i0\emdash not like the soldier or the martyr for Christ \emdash full of honour; but rankling on his conscience (\cf1\ul Psa_32:3-4\cf0\ulnone ), and bringing \i dishonour \i0 and indelible \i reproach \i0 upon his name.\'862 The tremendous passions of \i jealousy and rage \i0 shut out all forgiveness.\'863 \i The face \i0 of no one who offered a \i ransom \i0 would be \i accepted\i0 . No compensation (\cf1\ul Gen_39:19-20\cf0\ulnone . \cf1\ul Jdg_19:29-30\cf0\ulnone ), however costly, will \i content\i0 . \par \tab Such are the many sins (\cf1\ul 2Sa_11:6-24\cf0\ulnone ), the awfully destructive miseries,\'864 flowing from the breach of God's holy commandment. 'Oh! how great iniquity' \emdash exclaimed the godly Augustine \emdash 'is this adultery! How great a perverseness! The soul, redeemed by the precious blood of Christ, is thus for the pleasures of an hour given to the devil; a thing much to be lamented and bewailed; when that which delighteth is soon gone, that which tormenteth remaineth without end.'\'865 \par \tab And shall not this fearful picture of sin and its consequences (which Solomon, alas! was too well fitted to draw) teach us to avoid everything that \i may be \i0 temptation; to be sensitive to the first intimations of its becoming so; to close every avenue of sense to the entrance of this seductive poison; to shun all communications that taint the purity of taste, that familiarize the mind with impurity, that give a vivid interest to associations from which a chaste imagination recoils with disgust? Let us learn to seek Divine strength to "watch and pray" continually; and, while we "think we stand, to take heed lest we fall." (\cf1\ul 1Co_10:12\cf0\ulnone .) \par \b \par F\fs28 ootnotes:\b0\fs24 \par \'861 \cf1\ul Exo_22:1-4\cf0\ulnone . \i Seven-fold \i0\emdash not literally. Four or five-fold was the extent of the Divine requirement. Compare \cf1\ul Luk_19:8\cf0\ulnone . It means full (\cf1\ul Exo_22:3\cf0\ulnone ) and satisfactory \emdash and indefinite number. Compare \cf1\ul Gen_4:15,\cf0\ulnone \cf1\ul Gen_4:24\cf0\ulnone ; \cf1\ul Psa_79:12,\cf0\ulnone and \i alia passim\i0 . Compare \cf1\ul Job_20:18\cf0\ulnone . \par \'862 \cf1\ul Pro_5:9\cf0\ulnone . \cf1\ul Gen_38:23\cf0\ulnone ; \cf1\ul Gen_49:4\cf0\ulnone . \cf1\ul 2Sa_3:13\cf0\ulnone ; \cf1\ul 2Sa_13:13\cf0\ulnone . \cf1\ul 1Ki_15:5,\cf0\ulnone with \cf1\ul Mat_1:6\cf0\ulnone . \cf1\ul Neh_13:26\cf0\ulnone . Compare \cf1\ul Deu_23:2\cf0\ulnone . \par \'863 \cf1\ul Gen_34:7\cf0\ulnone ; \cf1\ul Gen_49:5-7\cf0\ulnone . \cf1\ul Num_5:14\cf0\ulnone . \cf1\ul Est_7:7-10\cf0\ulnone . \cf1\ul Eze_16:38\cf0\ulnone . Schultens remarks that no version fully expresses the strength of the original. \i Rage\i0 , 'Ignitio.' \i In loco\i0 \par \'864 The quaint lines of an old Chronicler give an awful picture \emdash \par \par 'Corpus, opes, animum, famam, vim, lumina, scortum \par \pard\li360\sb100\sa100 Debilitat, perdit, necat, aufert, eripit, orbat.' \par Quoted by Trapp on verse 26. \par \pard\'865 Lib. de Honest. Mulier quoted by Lavater on \cf1\ul Pro_6:26\cf0\ulnone .\f1\fs17 \par }ttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sb100\sa100\f0\fs24 THE study of wisdom in the word of God is here commended to us with affectionate earnestness, and with a beautiful variety of imagery. Let us ponder these valuable rules for practical application. \par \tab\i Let the whole mind and heart be occupied with it\i0 . \i Keep \i0 it as the daily means of life. (\cf1\ul Pro_3:2122\cf0\ulnone ; \cf1\ul Pro_4:4,\cf0\ulnone \cf1\ul Pro_4:13\cf0\ulnone . \cf1\ul Isa_55:2-3\cf0\ulnone . \cf1\ul Jer_22:15\cf0\ulnone .) Sir Matthew Hale told his children \emdash 'If I omit reading a portion of Scripture in the morning, it never goes well with me through the day.' \i Lay it up \i0 (\cf1\ul Pro_10:14\cf0\ulnone . \cf1\ul Deu_11:18\cf0\ulnone . \cf1\ul Luk_2:19,\cf0\ulnone \cf1\ul Luk_2:51\cf0\ulnone ) carefully, not on our shelves, but on our hearts. Let \i the whole \i0 Word of God be our precious treasure. Receive the promises from his grace with simple affiance, and \i the commandments \i0 from his holiness with ready obedience. Stand with your eye in the land of promise; but with your feet "in the land of uprightness." (\cf1\ul Psa_143:10\cf0\ulnone .) \par \tab\i Maintain a jealous regard for the law\i0 . What care is necessary \i to keep the apple of the eye \i0\emdash that most tender part of the most tender member! (\cf1\ul Deu_32:10\cf0\ulnone . \cf1\ul Psa_17:8\cf0\ulnone . \cf1\ul Zec_2:8\cf0\ulnone .) With the same care preserve the integrity \i of the law\i0 . Let every part of it have its full weight. To explain it away, or to lower its requirements, breaks down the barrier, and gives an easy entrance to temptation. The sensual sinner is often a covert infidel. \par \tab\i Let it be at hand for constant use. Bind them upon thy fingers \i0 (\cf1\ul Pro_3:3\cf0\ulnone . \cf1\ul Deu_6:8\cf0\ulnone ; \cf1\ul Deu_11:18\cf0\ulnone ); that, being always in sight, they may be always ready for the present moment. And for their practical influence, \i write them upon the table of thine heart\i0 . Oh! my God! this is thy Almighty work (\cf1\ul Isa_26:12\cf0\ulnone . \cf1\ul 2Co_3:3\cf0\ulnone .) But thou hast engaged to do it for thy people (\cf1\ul Jer_31:33\cf0\ulnone .) I "take hold of thy covenant." Lord! Seal thy promised grace. \par \pard\tab\i Let it be the object of tender affection \emdash as our sister \emdash our kinswoman\i0 . It is her embrace that throws the harlot's beauty into the shade. Man must have his object of delight. If wisdom is not loved, lust will be indulged. The Bible therefore \emdash not merely read, but the cherished object of familiar intercourse \emdash proves a sacred exorcist to expel the power of evil. (\cf1\ul Pro_2:10,\cf0\ulnone \cf1\ul Pro_2:16\cf0\ulnone ; \cf1\ul Pro_6:23-24\cf0\ulnone ; \cf1\ul Pro_23:26-27\cf0\ulnone .) \f1\fs17 \par }et0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\f0\fs24 Solomon paints the deadly snare of the \i strange woman \i0 with a master's hand, and with exquisite fidelity of colouring. \i A young man without understanding \i0 (\cf1\ul Pro_1:4,\cf0\ulnone \cf1\ul Pro_1:22\cf0\ulnone ; \cf1\ul Pro_13:16\cf0\ulnone ) in company with \i youths \i0 as \i simple \i0 as himself, takes \i in the dark of evening the way to the harlot's house\i0 . She \i meets \i0 him. Her \i attire \i0 (\cf1\ul Gen_38:14-15\cf0\ulnone ): her \i subtlety \i0 (\cf1\ul Pro_23:27\cf0\ulnone . \cf1\ul Ecc_7:26\cf0\ulnone . \cf1\ul Jdg_16:4-20\cf0\ulnone ); \i her loud and stubborn voice \i0 (\cf1\ul Pro_9:13\cf0\ulnone ); \i her feet \i0 at this late hour \i not abiding in her house \i0 (Compare \cf1\ul 1Ti_5:13\cf0\ulnone ; \cf1\ul Tit_2:5\cf0\ulnone ); \i lying in wait at every corner of the street;\i0\'861 \i her impudent face \i0 and conduct \emdash all show the harlot's forehead. (See \cf1\ul Gen_39:7,\cf0\ulnone \cf1\ul Gen_39:12\cf0\ulnone . \cf1\ul Jer_3:3\cf0\ulnone .) She allures her victim with the garb of sanctity. She had just been engaged in special religious duties. Now she was \i come forth to seek diligently \i0 her lover, that they might feast together upon her \i peace-offerings,\i0\'862 \i and solace themselves with love\i0 , with every indulgence. '\i The goodman \i0 (perhaps the name of \i husband \i0 might have awakened conscience) \i is gone a long journey till the time appointed\i0 . Meanwhile, therefore, we may \i take our fill of love \i0 without fear of interruption.' Unarmed with principle, the weakness of resolution yields to the seduction of lust; and her unsuspecting prey rushes on to ruin. \par \tab\i Trace this sad end to its beginning\i0 . Was not idleness the parent of this mischief? (\cf1\ul 2Sa_11:2\cf0\ulnone .) The loitering evening walk; the unseasonable hour (\cf1\ul Job_24:15\cf0\ulnone . \cf1\ul Rom_13:12-13\cf0\ulnone ); the vacant mind \emdash all bringing youth into contact with evil company (\cf1\ul Pro_13:20\cf0\ulnone . \cf1\ul 1Co_15:33\cf0\ulnone ) \emdash was not this courting sin, tempting the tempter? "The house was empty," and therefore ready for his reception, and soon altogether in his possession. (\cf1\ul Mat_12:44-45\cf0\ulnone .) How valuable are self-discipline, self-control, constant employment, active energy of pursuit, as preservatives under the Divine blessing from fearful danger! \par \tab\i See also the base varnish of religion\i0 . It is often a cover for sin! (\cf1\ul 1Sa_2:22\cf0\ulnone . \cf1\ul 2Sa_15:8-11\cf0\ulnone . \cf1\ul Joh_18:28\cf0\ulnone .) 'She durst not play the harlot with man till she had played the hypocrite with God, and stopped the mouth of her conscience with \i her peace-offerings\i0 .'\'863 Nay \emdash she seems to have emboldened her