Bible Commentaries

DISCOURSE: 762

THE NATURE AND EXCELLENCE OF TRUE WISDOM

Proverbs 4:7. Wisdom is the principal thing: therefore get wisdom; and with all thy getting, get understanding.

THE inspired volume is no less useful in rectifying the prejudices of education, than it is in restraining the indulgence of forbidden appetites. As far as relates to the grosser violations of moral duty, the advice of parents and teachers is in unison with the Holy Scriptures; but we are very rarely exhorted to follow that which is the main end and purpose of life. Get wealth, get honour, are the lessons inculcated on all the rising generation. David however sets us a better example: he earnestly entreated his son above all things to cultivate true religion. And Solomon, having reaped much advantage from those instructions, has left them on record for our benefit [Note: ver. 3–7.]. We shall endeavour,

I. To shew the nature and excellence of true wisdom—

That which is usually termed wisdom is far from being the object so extolled in the text—

[We mean not to depreciate the attainments of art or science. They are valuable in themselves, and, if duly improved, may, like the Egyptian gold, enrich and beautify the sanctuary of God. But the wisdom spoken of in the text, has respect entirely to spiritual things.]

True wisdom is the proposing of the best ends and prosecuting of them by the fittest means—

[There is no end so worthy to be pursued by a rational creature, as the sanctification and salvation of his own soul. Nor are there any means of attaining it so proper, as those prescribed in the holy Scriptures. To repent of all our sins, to flee to Christ for the pardon of them, and to seek the renovation of our hearts by the Holy Spirit, are represented as the only effectual means of salvation. These things, it must be confessed, are often called folly: but they are called so only by those, who have never known them by experience. Not one among the holy angels would account it folly to love and serve God. None of the redeemed in heaven regret that they were once so strenuous in the exercises of religion. The saints on earth are precisely of the same mind with those in heaven. Hence conversion to a holy life is called “a turning of the hearts of the disobedient to the wisdom of the just [Note: Luke 1:17.].” Even devils and damned spirits would confess that devotedness of heart to God is the truest wisdom. Careless sinners are the only beings who dissent from this truth: and they in a little time will assuredly alter their opinion [Note: Wisdom 5:4. What do those rich men, Luke 12:19-20; Luke 16:19; Luke 16:23, now think of their once envied state?].]

Such wisdom is justly termed “the principal thing”—

[There are many other things which are important in their place: but this is far superior to them all. Riches cannot be put in competition with it [Note: Job 28:12-19.]. Pleasure, honour, or even life itself, are not worthy to be compared with it [Note: Proverbs 3:13-18.]. It excels every thing else as much as light excelleth darkness [Note: Ecclesiastes 2:13.]. This exclusively deserves the name of wisdom, God himself being witness [Note: Job 28:28.]. It is “the good part: [Note: Luke 10:42.]” and he alone can be called truly wise, who, like Paul, accounts every thing but loss for that unspeakably excellent attainment [Note: Philippians 3:7-8.].]

Its excellency being thus established, we may proceed,

II. To urge upon you the diligent pursuit of it—

In the text, with the preceding context, we may see the utmost fervour that language can express. May we be animated with the same, while we labour to impress the subject on your minds by the following considerations! Consider then,

1. This wisdom is both more easily, and more certainly, to be attained than any thing else—

[With respect to other things, every one has not a capacity for making great attainments; nor have all, who possess good abilities, an opportunity of cultivating them to advantage. Nor can great industry united with great talents, always ensure success [Note: Ecclesiastes 9:11.]; but no man ever sought this in vain. The poor fishermen of Galilee were as capable of comprehending it, as the philosophers of Greece and Rome. We attain it, not by the mere exertion of our own powers, but by the teachings of God’s Spirit [Note: John 1:13; John 6:45.]. Nor will he ever refuse that heavenly gift to any who seek it with a teachable and childlike disposition [Note: James 1:5.]. This thought may well encourage all. May we be stirred up by it to seek the unction that shall teach us all things [Note: 1 John 2:20.]! Then will God bestow upon us his promised blessing [Note: Proverbs 2:1-6.]; and make us wise unto salvation through faith in Christ [Note: 2 Timothy 3:15.].]

2. There is nothing else which will so conduce to our present happiness—

[The creature is justly represented as a cistern that will hold no water [Note: Jeremiah 2:13.]. All who seek happiness in it are disappointed. Even science itself, which is the most rational of all earthly pleasures, is often a source of sorrow and vexation [Note: Ecclesiastes 1:17-18.]; but true wisdom is an overflowing fountain of joy. In prosperity, it adds a zest to all our comforts; and in adversity, a balm to all our sorrows. In a time of pain and trouble more especially its excellency appears. What can earthly things do to assuage our anguish or compose our minds [Note: Ecclesiastes 5:17.]? But religion enables us to see the rod in our Father’s hand, and to know that all is working for our good [Note: Romans 8:28.]. St. Paul found it to be wealth in poverty, joy in sorrow, life in death [Note: 2 Corinthians 6:9-10.]. And such will every Christian experience it to be in the hour of trial [Note: Proverbs 3:21-26.]. Shall not this consideration then quicken our diligence in the pursuit of it?]

3. There is nothing besides this that can in the least promote our eternal welfare—

[Our duties, when performed with an eye to God, are a part of religion itself; but, independent of the respect which we have to him in the performance of them, they are of no value in his sight. A person may do many things that are beneficial to society, and yet be dead in trespasses and sins. But Solomon, specifying the supreme excellency of wisdom, affirms, that it giveth life to them that have it [Note: Ecclesiastes 7:12.]. No man can perish that possesses wisdom; nor can any man be saved who is destitute of it [Note: Romans 8:6; Romans 8:13.]. Shall we not then be prevailed upon to seek it? Shall we disregard the commendations that David and Solomon have given of it? And shall their importunity be treated by us with coldness and neglect? Surely such a conduct may well expose us to the most severe of all reflections [Note: Proverbs 17:16.].]

“Suffer then a word of exhortation”—

[The wisdom here spoken of is not the only thing in the world that is desirable; nor the only thing that you may laudably pursue. There are innumerable other things which demand our attention: and which our several conditions in life render necessary. The text itself supposes, or rather enjoins, that we should labour to get other things; but wisdom is indisputably “the principal thing:” and “with all our getting we must be mindful to get understanding.” Whatever else be neglected, this must not: it is “the one thing needful.” Therefore, “get it, get it, get it, get it [Note: Four times is this repeated, ver. 5, 7.].” “Forsake it not, neither forget it: exalt it, love it, and embrace it: so shall it be an ornament of grace to your head, and a crown of glory to your soul.” For whoso findeth it findeth life, and shall obtain favour of the Lord [Note: Proverbs 8:35.].] [Note: If this were the subject of a Commemoration Sermon, the intention of the founder, and the obligations necessarily attaching to every member of the society, might be urged as a fourth and more appropriate consideration to enforce the royal precept given in the text.]

DISCOURSE: 763

THE CHRISTIAN’S PATH COMPARED TO THE LIGHT

Proverbs 4:18. The path of the just is as the shining light, that shineth more and more unto the perfect day.

HABITS, of whatever kind, are strengthened by exercise; the more congenial they are with our natural feelings, the more easily are they confirmed. Hence the wicked, without any express purpose on their part, are daily more and more riveted to the world and sin. The righteous too increase in love to the ways of God in proportion as they endeavour to fulfil his will. They have indeed a bias, which, if they were left to themselves, would soon turn them aside. But God will not leave them destitute of needful succour: he pledges himself that their path shall resemble the shining light. This is found true by happy experience. Their path is,

I. Beautiful in its appearance—

The rising sun is as beautiful an object as any in the whole creation—

[At its first approach it tinges the distant clouds with light. On its first appearance it gilds the summits of the woods and mountains: then, dispelling all the shades of night, it illumines the whole horizon. How delightful is this to every one that beholds it [Note: Ecclesiastes 11:7.]!]

Thus is the path of the righteous exceeding beautiful—

[“The just” are they who are renewed and sanctified by the Spirit of God. Their path in the very outset is beautiful to behold. Their simplicity of mind, and teachableness of spirit, endear them to us; their lowliness and humility attract the notice of the very angels themselves [Note: Luke 15:10.]. The fervour of their love engages both our admiration and esteem. The very shades in their character serve as a contrast to shew the excellence of the change that has passed upon them. As they proceed their graces are more matured. Their course is justly described by the Apostle Paul [Note: Philippians 4:8.]. Surely such a conduct must be beautiful in the eyes of God and man. They are justly spoken of as “beautified with salvation [Note: Ps. 169:4]: they even reflect a lustre upon the Gospel itself [Note: Titus 2:10.].]

While their path is so amiable, it resembles the light further, in that it is

II. Beneficial in its influence—

The sun does not shine with unproductive splendour—

[It enables the several orders of men to return to their respective callings. In the darkness they could not go without stumbling [Note: John 11:9-10.]; but now they follow their occupations without fear or difficulty. The productions of the earth also feel the genial influence of the sun, and are matured by means of its invigorating beams.]

Nor is the Christian unprofitable in his course—

[The wicked are stumbling on every side of him [Note: Proverbs 4:19.]; but the Christian affords a light to the benighted souls around him [Note: Matthew 5:14.]. He shines in the midst of a crooked and perverse generation [Note: Philippians 2:15-16.]: he is an epistle of Christ, known and read of all men [Note: 2 Corinthians 3:2-3.]. The account given of Job, describes his course, as far as his situation and circumstances will allow [Note: Job 29:11-16.]. Thus by his conduct he puts to silence the ignorance of foolish men [Note: 1 Peter 2:15.]. He even wins some, perhaps, whom the word alone would never have converted [Note: 1 Peter 3:1-2.], and causes many to glorify his heavenly Father [Note: Matthew 5:16.].]

The comparison yet further holds, in that the path of the just, like that of the sun, is,

III. Constant in its progress—

The sun invariably pursues its wonted course—

[From the instant it rises, it hastens toward the meridian. Sometimes indeed its splendour is intercepted by clouds, and sometimes it may be partially, or even totally eclipsed; still, however, it proceeds in its appointed path, and is sure to arrive at its meridian height.]

The Christian too goes forward towards perfection—

[He never rests as though he had attained the summit [Note: Philippians 3:12.]. He determines to be ever pressing forward for higher attainments [Note: Philippians 3:13-14.]. He may indeed for a season be involved in clouds: yea, perhaps, he may through the violence of temptation, suffer an eclipse: but, if he be really “just” and upright, his light shall break forth again. God has ensured this by a solemn promise [Note: Job 17:9.]. Jeremiah illustrates it by the very allusion in the text [Note: Jeremiah 31:33-37.]: nor is this progress the privilege of some only [Note: Philippians 1:6-7.]. David speaks of it as belonging to Israel of old [Note: Psalms 84:7.]. Paul represents it as enjoyed by every true Christian [Note: 2 Corinthians 3:18.]: and Peter shews us whence this stability proceeds [Note: 1 Peter 1:5.]. None indeed arrive at absolute perfection in this life [Note: 1 Corinthians 13:9-10.]: but soon the just will be changed into Christ’s perfect image [Note: 1 John 3:2. Philippians 3:21.], and shine above the sun in the firmament for ever and ever [Note: Daniel 12:3 and Matthew 13:43.].]

Improvement—

1. For conviction—

[We are in a world that lieth in darkness and the shadow of death; and, if we be Christians indeed, we are shining as lights in a dark place. Do our consciences testify that this is the case with us? Are we examples of holiness to those of our own age and rank? Do we reprove all works of darkness, instead of having fellowship with them [Note: Ephesians 5:11.]? If not, how can we ever be numbered among the just? Shall we say that we once were such, but are now under a cloud? Or that our light is at the present eclipsed! Let us beware lest we prove only as a fleeting meteor. Our light must be steady and increasing, like that of the sun. The tree is known by its fruit; and the just by their light [Note: Ephesians 5:8.]; and a false profession will deceive us to our eternal ruin [Note: 1 John 1:6; 1 John 2:9; 1 John 2:11.].]

2. For consolation—

[There are many true Christians who do not enjoy much comfort, and the darkness of their minds sometimes makes them doubt whether they be upright before God; but they often write bitter things against themselves without a cause. Distress, whether temporal or spiritual, argues nothing against our integrity. Job never shone brighter than in his trouble; nor Christ, than in the depths of his dereliction. Let him then that is in darkness, stay himself upon his God [Note: Isaiah 50:10.]. It is to such persons that God sends us with words of comfort [Note: Isaiah 35:3-4.]. To them in particular is that delightful declaration addressed [Note: Isaiah 54:7-10.]. Wait then the Lord’s leisure, ye afflicted souls, and trust in him. Soon shall your “light rise in obscurity, and your darkness be as the noon-day;” nor will God be glorified less in your patience, than in more active services.]

DISCOURSE: 764

KEEPING THE HEART

Proverbs 4:23. Keep thy heart with all diligence; for out of it are the issues of life.

IT is certainly of infinite importance that we be deeply convinced of our utter inability to do any thing that is good, and of our entire dependence upon God for the effectual aids of his Holy Spirit. But we must not imagine, that, because we have no sufficiency of ourselves to do the will of God, we are not bound in duty to do it, or not to be exhorted and stimulated to the performance of it. Our duty is the same, whatever be the circumstances to which we have reduced ourselves; and it is in, and by, our personal exertions, that God has promised to “work all our works in us.” Hence, in the Scriptures of Truth, we are continually exhorted to serve our God in the way of his commandments. It is obvious that we cannot preserve the life of our bodies for one single moment; yet God expects, that we keep ourselves from those things which would destroy life, and use all proper means of preserving it: so neither can we, of ourselves, preserve the life of our souls; yet are we bound to “keep our heart with all diligence; since out of it are the issues of life.”

It is indeed supposed here, that a new heart has been given to us; because from the unregenerated heart no good thing can issue: but inasmuch as even the renewed heart has still innumerable corruptions within it, we must keep it with all diligence.

To impress this duty on our minds, let us consider,

I. The duty enjoined—

“To keep the heart” is indeed an arduous task. To assist you in the performance of it, we will offer such suggestions as appear suitable to the occasion:

1. Fortify it with good principles—

[A city unfortified is open to assault on every side: and so is the heart, if not duly fortified by the principles of true religion. As a sinner redeemed by the precious blood of Christ, and sanctified by his Spirit, I am the Lord’s peculiar property: I live by him; and I must live for him: “having been bought with a price, I am not my own, but his” who bought me: and I have nothing to do but to “glorify him with my body and my spirit, which are his.” When therefore any thing attempts to gain possession of my heart, I must keep it for Him; for Him wholly; for Him alone. Nothing is to break in upon this principle. Let earth and hell assault me, I must oppose them in this impregnable bulwark; “Depart from me, ye evil-doers; I will keep the commandments of my God [Note: Psalms 119:115.].” The Christian is furnished by God with armour for this contest [Note: Ephesians 6:11-16.]; and, clothed in this panoply, he must maintain the conflict even unto death [Note: Revelation 2:10.].]

2. Watch all its most secret motions—

[A citadel, however strong, if filled with traitors waiting for an occasion to open it to the enemy, needs to be guarded with peculiar care: the professed defenders of it must themselves be watched. So it is with the heart, notwithstanding it be at present garrisoned for the Lord. It is inconceivably difficult in many instances to distinguish between the loyal and the treacherous. They are both habited in the same uniform; and both make the very same professions: both too appear actuated by the same holy zeal. The Apostles, when disputing with each other who should be the greatest, and forbidding others to cast out devils, because they followed not with them, and desiring to call fire from heaven to avenge their Master’s cause, appeared as faithful as men could be [Note: Luke 9:46; Luke 9:49; Luke 9:54.]: yet were they in reality actuated by pride and envy, in the garb of zeal and love: and, had not these corrupt passions been checked at first, who can tell, “how great a matter this little fire might have kindled [Note: James 3:5.]?” There is not a motion of the heart but must be strictly marked: its associates must be carefully noticed; its tendencies examined; its professions scrutinized; lest Satan himself be found there, under the semblance of an angel of light [Note: 2 Corinthians 11:13-14.].]

3. Combine all its energies in the service of your God—

[The Psalmist has a remarkable expression on this subject; “Unite my heart, O Lord, to fear thy name [Note: Psalms 86:11.].” If the powers of the soul be scattered, they will be as inefficient as soldiers that are dispersed. It is by a combination of efforts for a preconcerted end, and by simultaneous movements for its accomplishment, that success is attained. The various powers of the soul must act in unison: the understanding, the will, the affections, the memory, the conscience, must all have the same object in view, each defending its proper post to the uttermost, and ready to succour the other with all its might. If, whilst the understanding is occupied about spiritual and heavenly things, the will and the affections are running after earthly and carnal things, what can be expected, but that the enemy shall soon gain undisguised and permanent possession of the soul? Every one knows, that “a house divided against itself, falleth;” and a divided heart must become a prey to the great adversary of God and man. All its powers must center in God, if God is to inhabit it as his temple, and to possess it as his inheritance.]

4. Call in for it the most effectual aid—

[Human efforts, unassisted by God, will be of little avail. Indeed we can do nothing but as we are assisted by “the Captain of our Salvation [Note: John 15:5.].” To him then must we look to “strengthen us with might by his Spirit in our inward man [Note: Ephesians 3:16.]:” we must go forth against our enemies, as David did against Goliath, not in dependence on an arm of flesh, but in the name of the Lord God of Israel: we must “be strong in the Lord, and in the power of his might [Note: Ephesians 6:10.].” Then we may defy all our adversaries: we may boldly ask the greatest amongst them; “Who art thou, O thou great Mountain? Before Zerubbabel thou shalt become a plain.” See how Paul taught the first Christians to triumph, whilst yet in the midst of all their conflicts: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or peril, or sword? No: in all these things we are more than conquerors [Note: Romans 8:35-37.]:” so then may the weakest of us triumph, if we call in our blessed Lord to our aid: for “through Christ strengthening us, we can do all things [Note: Philippians 4:13.].”]

But to form a right judgment of our duty, we must yet more distinctly notice,

II. The particular instruction relating to it—

We must keep our heart “with all diligence.” Our attention to it must be,

1. Earnest—

[It is not a slight or superficial attention to it that will suffice. The work is too great to be effected in such a way. To keep the heart from sin amidst so many temptations on every side, and to keep it in the exercise of all holy and heavenly graces, from every one of which it is by nature alienated; this is a great work indeed, and requires the utmost possible exertion on our part. The metaphors by which the Christian’s life is set forth, sufficiently shew what efforts are called for on our part. A race is not to be won without straining every nerve: an adversary, whether in fight or in wrestling, is not to be overcome without putting forth all our strength. Can we then suppose, that, when our contest is not with flesh and blood only, but with all the principalities and powers of hell, the victory can be gained without the most strenuous exertions? No; it cannot: and our Lord plainly tells us that it cannot: “Strive,” says he, “to enter in at the strait gate: for many shall seek to enter in, and not be able.” Know then, that whatever you have to do in the keeping of your heart, you must “do it with all your might.”]

2. Constant—

[The work which we have to do, is not like that of a painter or a statuary, who may leave his work for a time, and find it afterwards in the state in which he left it: it is rather like that of one who is rolling up hill a stone, which will return upon him, as soon as ever he intermits his labour. Our hearts of themselves are “bent to backslide from God,” ever ready to “start aside as a deceitful bow:” and Satan is ever on the watch to draw us aside. If he intermit his labours, it is in appearance only, and not in reality: for he is ever “going about, as a roaring lion, seeking whom he may devour.” His wiles and devices are innumerable: and, if once he can find us off our guard, he will assuredly avail himself of the occasion to deceive and, if possible, to destroy us. We therefore must be always “on our watch-tower,” according to that direction of our blessed Lord, “Watch and pray; lest ye enter into temptation: and, what I say unto you, I say unto all, Watch.”]

3. Persevering—

[There is no state at which we can arrive in this world that supersedes the necessity of continued vigilance and care. Were we as eminent as Paul himself, we must still, like him, “keep our body under and bring it into subjection, lest by any means, after having preached to others, we ourselves become castaways.” Let our circumstances be ever so favourable, we know not but that we shall fall the very next moment. Hezekiah was but just recovered from a dangerous illness, and that by miracle; yet when the Babylonish ambassadors came to offer him their master’s congratulations, he fell, and offended God by “the pride of his heart [Note: 2 Chronicles 32:24-26.].” Peter also was but just descended from Mount Tabor, where he had beheld his Lord transfigured, and shining forth in all his glory, when he acted Satan’s part in dissuading his Lord from completing the work assigned him: so that he drew forth from his Divine Master that just reprimand, “Get thee behind me, Satan [Note: Matthew 16:23-24.].” We may add too, that there is no wickedness so great, but we may be drawn to the commission of it. Who can reflect on David’s adultery and murder, or on Peter’s denial of his Lord with oaths and curses, and not see reason to cry continually to God, “Hold thou me up, and I shall be safe!”

Thus then we see, it is not enough to keep our hearts, but we must “keep them with all diligence,” engaging in the work with earnestness, and maintaining it with constancy and perseverance to the latest hour of our lives.]

Let us now attend to,

III. The reason with which both the one and the other are enforced—

The heart may in some respects be considered as the seat of vitality in the human body, because from thence issues the blood that circulates through the whole frame. But still more may it be said of the heart in a spiritual view, that out of it are the issues of life. For,

1. It is the proper source of all evil—

[There are many evils to which our corrupt nature is apt to yield: some are spiritual, and some are fleshly: but the womb where all are generated, and from whence they proceed, is the heart. Adultery, and murder, and theft, with many other evils, might be supposed to arise rather out of external circumstances connected with our outward man: but they are all traced by our blessed Lord to the heart: “From within, out of the heart of man, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these things come from within [Note: Mark 7:21-23.].” Now, if the heart be the fruitful spring of such evils, ought it not to be watched? ought it not to be kept with all diligence? It is evident that, without continual care, the whole man would soon be inundated with evil: should we not then watch the sluices? should we not guard the banks, and keep them in good repair? In other words, should we not do all in our power to prevent such fatal effects? Let it never be forgotten, that the smallest breach in a bank will soon yield to the torrent, and, by its extension, bid defiance to any remedy that can be applied: consequently, if we would not be overrun with all manner of evil, we must guard against the irruption of any. “A little leaven will soon leaven the whole lump.”]

2. It is the proper seat of all good—

[Grace is planted in the heart: it has no other residence: it may operate by the members: but its seat is in the heart. Repentance flows from thence, even from “the broken and contrite heart.” Faith has there its first formation. “With the heart man believeth unto righteousness.” Love combines and concentrates all its powers: “We are to love God with all the heart;” yea, “Christ himself dwells in our hearts by faith.” Whatever then proceeds not from the heart, is of no value: all our best services for God are no other than hypocrisy, if the heart be far from him [Note: Matthew 15:7-8.]. Must we not then keep the heart with all diligence, to see that it be duly influenced by divine grace, and that all which we do is the result of gracious principles implanted there? Truly, if “a man may give all his goods to feed the poor, and his body to be burned, and, after all, be no better than sounding brass or a tinkling cymbal,” because his actions proceed not from a principle of love in the heart, we are called upon to watch over our hearts with all imaginable care, that they be duly stored with all that is good. This is the plain and obvious inference from what our Lord himself hath distinctly affirmed in those memorable words. “The evil man out of the evil treasure of his heart bringeth forth that which is evil; and the good man out of the good treasure of his heart bringeth forth that which is good:” in both cases the produce is “from the abundance of the heart [Note: Luke 6:45.]:” and “the tree is known by its fruits.”]

3. By it shall our state be determined in the last day—

[Even in courts of judicature amongst ourselves, it is not so much the act, as the heart, that is the object of investigation. Murder itself is not accounted murder, if it was not attended with a purpose of heart to injure and destroy. Much more therefore may it be expected that God will inquire into the designs and purposes of our hearts: “He looketh not on the outward appearance, but at the heart:” and “he searcheth the heart, and trieth the reins, on purpose to give to every man according to the fruit of his doings.” For this end “he will bring to light the hidden things of darkness, and will make manifest the counsels of the heart.” To our hearts then must we look, if ever we would give up our account with joy: for, as our hearts are, so shall we appear in his sight [Note: Proverbs 23:7.]. Let us then not only search and try ourselves, but beg of God also to “search and try us, and to see if there be any wicked way in us, and to lead us in the way everlasting.”]

Application—

1. Grudge not your labour in the way to heaven—

[You cannot make any attainments in this life without labour: how then can you hope to attain without it the glory and felicity of heaven? True it is, that heaven is a gift of God; a gift altogether of his free and sovereign grace: but it is also true, that we must labour for it, according to that direction of our Lord; “Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you [Note: John 6:27.].” Labour then with all earnestness, and constancy, and perseverance. If you be frequently foiled, still return to your post, and increase your vigilance in proportion as you discover the deceitfulness and wickedness of your hearts: and be assured, that, however great your toil may be, heaven will be an abundant recompence for all.]

2. Doubt not but that your labour shall at last be crowned with success—

[Were your success dependent on an arm of flesh, you might well despond: but your God and Saviour is pledged to “carry on in you the work he has begun,” and to “perfect that which concerneth you.” Your enemies may renew their assaults as often as they will; but they shall not prevail: for God has said, that “No weapon that is formed against you shall prosper [Note: Isaiah 54:17.]:” and again. “The law of God is in his heart: his footsteps shall not slide [Note: Psalms 37:31.].” Go on then: “watch ye: stand fast in the faith; quit you like men: be strong [Note: 1 Corinthians 16:13.]:” and know for your comfort what the all-gracious and unchanging God hath spoken: “Be not weary in well-doing: for in due season ye shall reap, if ye faint not [Note: Galatians 6:9.].”]