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secure, a word of alarm; for the fearful, a word of encouragement. She speaks here to sinners, to simple ones' who 'love simplicity,' to 'scorners' who 'delight in scorning,' to 'fools' who hate knowledge;' that is, to wilful, daring, and obsti- | mate transgressors, and for them she has a word of reproof. Her reproofs are conveyed through many different channels. One of these is

Conscience is a reprover. The sinner may shut his eyes to the light of scripture, and his ears to the voice of the preacher; but where can he find a retreat from the lash of an awakened conscience? By nature conscience is defiled; and it may be blinded through ignorance, or misled by error, or seared as with a hot iron by sensual excess. But the force of natural conscience cannot be altogether subdued; and when its testimony is heard condemning the sinner, and setting before him the terrors of a coming retribution, as in the case of Belshazzar whose 'knees smote one against another' when he beheld the hand-writing on the wall; or of Felix who 'trembled' when Paul 'reasoned of righteousness, temperance, and judgment to come;' what is this but a message of reproof from heaven? How precious are the reproofs administered by the counsels of—

Christian friendship! Faithful are the wounds of a friend.' David held them in high estimation, 'Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head.' Such reproofs ought to be received as tokens of affection, and listened to as the dictates of wisdom.

The afflictive dispensations of providence speak the language of reproof. Manasseh had been one of the chief of sinners, but solitude and suffering brought him to repentance, and he found mercy. We are prone to complain of our trials, but if we viewed them in the proper light we should see cause to be thankful for them. We ought always to bear in mind that to improve them aright is to be reproved by them. The reproofs of wisdom all aim at one practical object, it is to awaken repentance.' But reproofs cannot produce this effect without the operation of

The word of God. All scripture is given by inspiration of God, and is profitable for reproof. It points out the evil nature and ruinous consequences of sin, and declares the certainty of a coming judgment, by which 'the wrath of God shall be revealed from heaven against all unrighteousness and ungodliness of men.' At the same time it deals with the peculiarities of individual character; it holds up to sinners of every description a mirror which reflects the image of their own depravity, and it comes home to the conscience of each in language which reproves alike the indifference of the careless, the duplicity of the hypocritical, the pride of the self-righteous, the impiety of the profane, and the excesses of the Voluptuous. For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, of the joints and marrow, and is a discerner of the thoughts and intents of the heart.' Ministers are reprovers. They are traitors to the cause of Christ who speak smooth things,' saying, 'Peace, peace, when there is no peace,' and seek to please rather than to profit and edify the people. Their commission runs in these terms, Cry aloud, spare not; lift up thy voice ke a trumpet, and show my people their transressions, and the house of Jacob their sins.' Jhn the Baptist did not flatter Herod the king, hat reproved him as he deserved without fear or Sour. Of Jesus it is said, that he taught as one aving authority, and not as the scribes; and his Divine influence. This is graciously pro*rvants are commanded to 'preach the word, be mised; for wisdom has said, 'I will pour out my Estant in season and out of season, reprove, re- Spirit unto you.' Repentance is man's duty, but ke, exhort with all long-suffering and doctrine.' God's work. We may change the conduct, but he Ppular errors must not be countenanced, but renews the heart; we may avoid the act of sin, but rected; prevailing sins must not be connived he destroys the love of it; we may go through *, but condemned; unwelcome truths must not be the forms of duty, but he implants the principle cealed, but declared; the vices both of indi- of obedience. To the commandment which says, viduals and communities must, without distinc-Turn ye at my reproof,' let us therefore reply, *an of rank, or sex, or age, or circumstances, beTurn thou me and I shall be turned, for thou Parlessly exposed; the people must be addressed art the Lord my God.' xt in vague generalities, but in plain, pointed, 24 searching appeals to the conscience and the t. He is a bad preacher who makes the arers forget themselves in their admiration of m. Discourses which give greatest offence frently do most good.

Reproofs must be understood in order to be effectual. Wisdom has provided and promised all needful instruction. She therefore adds, ‘I will make known my words unto you.' The Spirit has given the word, but he must also give the capacity to discern its meaning. In his light

SEVENTEENTH DAY.-EVENING.

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occur in which conscience is at a loss to discover the path of duty, or to decide between what is lawful and what is merely expedient, Thy word have I hid in mine heart,' Psal. cxix. and knows not either what to think, or how to act; in such circumstances how precious the privilege of being permitted to ask direction from Him who is wise in counsel, and who has promised to guide the meek in judgment, and to teach them his way!

By the word of God we understand the revelation of his will in the holy scriptures. It is his word, inasmuch as it came from him, treats of him, and will lead to him. He is its Author, its subject, and its end. Holy men of God were employed by him as the channels of communication, but they spake only 'as they were moved by the Holy Ghost.'

sion of divinity, and 'is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.'

To mourners of every description, to those especially who mourn in Zion, who are cast down and disquieted with fears respecting the safety of their spiritual condition, or oppressed with grief and The bible is proved to be the word of God by vexation of spirit under a sense of their own ex- its peculiar excellence, and its practical influence; ceeding sinfulness, and of the unprofitableness of by the originality of its doctrinal discoveries, by all their services, and of the little comfort which the purity of its moral precepts, by the harmony they have found in religious ordinances, and the of its different parts, and the perfect adaptation small progress which they have made in Chris- of the whole to the condition of man as a sinner. tian attainment; to those who lament the hid- It requires no addition, is susceptible of no imings of God's countenance, and the absence of all provement, admits of no alteration; it exhibits satisfying communion with him; who go mourn-in every part the stamp of truth, and the impresing all the day, walking in darkness, and ready to faint with the sickness of hope deferred; to all such there is provided a never-failing resource, a fountain of rich and refreshing consolation lies within their reach; and they are invited to approach it, taking along with them a form of application, which the Hearer of prayer has himself prepared for them in the words of the inspired psalmist, 'O send forth thy light and thy truth.' As a preparation for duty this prayer is no less appropriate than it is necessary for our comfort in distress. David said, 'I will wash mine hands in innocency; so will I compass thine altar.' Not only the more solemn services of devotion, but every act of religious worship requires the preparations of the heart which are from the Lord. To him we must look for the capacity to serve him acceptably and profitably in the ordinances of his own appointment; and after all that we have done or can do in the work of preparation by examining the state of our hearts, by reflecting on the conduct of the past, and forming purposes of obedience for the future, or otherwise cultivating the frame and feelings which are suitable in drawing near to God, we must have recourse to Him with whom is the residue of the Spirit, and without whom we can know nothing, and do nothing aright. 'Search me, O God, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting. O send out thy light and thy truth, let them lead me, let them bring me unto thy holy hill, and to thy tabernacles; then will I go unto the altar of God, unto God my exceeding joy.'

Few men have been so well qualified as David was to appreciate the value of the word of God. He had made it the subject of humble, habitual, and prayerful investigation. It had been his meditation by day, and his song in the night. His knowledge of it, obtained through divine teaching giving effect to his own researches, was extensive, intimate, and experimental. He could say, 'I have more understanding than all my teachers;' and he uttered the language not of ignorant superstition, but of enlightened and practical devotion, when he declared, Thy word have I hid in mine heart.' It is evident that David possessed a very minute and distinct recollection of the word of God. It was his privilege to have constant access to the scriptures themselves; but he had transferred a large portion of them to his memory, from whose stores he could derive either subjects of meditation, or motives to duty, or sources of comfort, or helps to devotion, as circumstances might require.

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The language of David is strongly expressive of his attachment to the word of God. With Job he could say, 'I have esteemed the words of his mouth more than my necessary food." What is sweeter than honey? The Psalmist replies, 'How sweet are thy words to my taste; yea, sweeter than honey to my mouth.' What is more valued than riches? Hear David again. The law of thy mouth is better to me than thousands of gold and silver.' It was to him

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more precious than anything and everything else. | obedience. Even its dark sayings, and its hard He therefore hid it, as men hide a treasure, which sayings, are revered for their wisdom, and loved for they wish to preserve, but are afraid of losing; and their excellency. The service which it requires is having no other place worthy of its character, approved as a reasonable, and enjoyed as a pleaor fit for its reception, he enshrined it in the sant, and recommended as a profitable service. affections of his heart. "Thy word have I hid Therefore,' says David, 'I esteem all thy prein mine heart.' cepts concerning all things to be right, and I hate every false way. I will run in the way of thy commandments, when thou hast enlarged my heart."

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This was in him the testimony of experience. The word of God he had felt to be quick and powerful, and sharper than a two-edged sword.' It had taught him the evil of sin, and the beauty It was not for the purpose of concealment, of holiness. He had found it to be a 'lamp to his but rather for the purpose of communication, feet, and a light unto his path.' In affliction it that David hid the word of God in his heart. had been his comforter, and his guide in diffi-My tongue,' says the Psalmist, shall speak culty and distress. When temptation assailed, of thy word.' And again, With my lips have it fortified him with the means of defence and I declared all the judgments of thy mouth.' security; and when conscience accused, it cheered The word of God is not merely a trust which we him with the assurances of forgiveness and fa- should keep with a jealous care, but also a talent vour. In allusion to the effects which it had which we should employ with diligence and zeal produced upon himself, he could affirm that the for the spiritual good both of ourselves and law of the Lord is perfect, converting the soul; others. No man who knows its value feels any the testimony of the Lord is sure, making wise disposition to monopolize the precious treasure; the simple. The statutes of the Lord are right, on the contrary, as it is his duty, so it will be rejoicing the heart; the commandment of the his delight to put his fellow-sinners in possession Lord is pure, enlightening the eyes; the fear of of it; and in attempting to make it the instruthe Lord is clean, enduring for ever; the judg- ment of good to others, he will render it more ments of the Lord are true and righteous al- productive of benefit to his own soul. God be together.' Thy word have I hid in mine merciful unto us, and bless us; and cause his face heart.' to shine upon us. That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee.'

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EIGHTEENTH DAY.-MORNING.

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He hid it there both for convenience and security. We cannot be certain of having the word of God always in our possession, or within our reach. Circumstances may exclude us from the opportunity of reading it; sickness may deprive us of the capacity of reading it. How important, then, to have it laid up in the heart, so as to carry it continually about with us, and to have ready access to it in all places, and on all occasions, for instruction and comfort. For David hid the word, not as the miser hoards his gold, for preservation merely, but for use. It was given not to amuse us with curious speculations, but to influence the affections, to regulate the conduct, and form the cha-head bodily.' He is full of compassion; for 'we

racter.

The only way to render the word of God fruitfal is to have it hid in the heart. If the seed is permitted to lie on the surface, instead of being buried under ground, it would be altogether unproductive. The incorruptible seed of the word, when sown in the soil of a good and honest heart, takes root downward, and brings forth fruit upward.' Its truths and precepts, its cautions and encouragements, received into the heart, exert a powerful and purifying influence, and become so maty principles of holy activity and devoted

In whom are hid all the treasures of wisdom and knowledge,' Col. ii. 3.

THE fullness of Christ constitutes the all-engrossing subject of scripture testimony. 'It pleased the Father that in him all fullness should dwell,' and in him dwelleth all the fullness of the God

have not an High Priest which cannot be touched
with the feeling of our infirmities, but was in all
points tempted like as we are, yet without sin.'
He is full of power; for all power is given to him
in heaven and in earth;' and 'he is able to save to
the uttermost them that come unto God by him,
seeing he ever liveth to make intercession for
them.' He is full of grace; for his
ceeding abundant, and of his fullness have we all
received, and grace for grace:' he is full of truth,
for in him are hid all the treasures of wisdom
and knowledge. Let us consider what is the

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amount of this representation, and what is the world in the prefigurations of the Mosaic ecouse which we should make of it. nomy, shone forth more and more unto the perfect day.

Peter uttered the language of truth, when, addressing himself to Jesus, he said, "Lord, thou knowest all things.' As God he is essentially omniscient; and his knowledge, as it is infinite, so it is underived. But it is in his official and delegated capacity that we have now to do with him, as the divinely appointed Mediator between God and man, and Head over all things to his body the church. 'He needed not that any should testify of man, for he knew what was in

man.'

'Wisdom and knowledge' often express the same thing. But in their nature they are essentially different, nor are they necessarily united in the same person. Men of very extensive knowledge often discover a very small share of wisdom. But knowledge without wisdom to guide its application can do little good either to the possessor or to others, and may do much evil. Christ combines in himself both wisdom and knowledge: his knowledge is wisdom, for it maketh wise, and without it there can be no true wisdom. It is the knowledge of God, of his attributes, his counsels, his will, and his ways; especially the knowledge of his purpose of redeeming mercy. Of these subjects how little can we know, and how much less can we comprehend! No man knoweth the Father but the Son, and he to whomsoever the Son will reveal him.' His understanding is infinite. Nothing is concealed from him; nothing is mysterious to him.

In man the acquisition of wisdom and knowledge is commonly the result of long and laborious exertions. But from eternity the treasures of wisdom and knowledge were hid in Christ. They were never hid from him; but they are hid in him, laid up in store as a precious treasure, that must be kept in safety, and be ready for use as circumstances may require. He had them in himself originally, independently, and inherently; but he has them also in trust for his people. They were committed to him by appointment of the Father, to qualify him for the discharge of his prophetical office. They are hid in him, not that they may be concealed, but that they may be communicated. He opened his treasures to man at his creation in the light of nature around him, and of conscience within him. He unfolded them anew to him immediately after his fall in a revelation of mercy, and in the promise of deliverance. To patriarchs and prophets in succession the same gracious discoveries were repeated with increasing fullness; and the light which had dawned upon the

By the personal ministrations of Christ upon earth, the treasures of wisdom and knowledge which had been hid in him, were exhibited in rich and abundant profusion. He came that he might bear witness to the truth, and could say, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.' The Jews were astonished at his doctrine, and asked, 'From whence hath this man these things? and what wisdom is this which is given unto him? How knoweth this man letters, having never learned?' But they spake ignorantly, and in unbelief. His doctrine was new to them because it had been hid in him. But he knew it perfectly from the beginning, and now revealed it in order to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God. According to the eternal purpose which he purposed in Christ Jesus our Lord.'

This view of the Redeemer's character serves to show both what he claims from us, and what we may expect from him. Men eminently wise and learned are universally regarded with respect and admiration. Yet how much ignorance and folly do they often discover! The mind of man can know only a few things, and it cannot know any one of these perfectly. But our Saviour is the only wise God. What are the stores of wisdom and knowledge which the industry and ingenuity of man have produced from the beginning of the world to the present day, compared with those boundless treasures which are hid in him? He is light, and in him is no darkness at all. All the wisdom and knowledge which his creatures can attain to is but a faint emanation of that light in which he dwells, and which no man can approach unto. To him, then, let us ascribe glory, and dominion, and blessing, and praise. And let us by faith and prayer look to him as the fountain of all true wisdom and saving knowledge, that he may give unto us the spirit of wisdom and revelation in the knowledge of him; that the eyes of our understanding being enlightened we may know what is the hope of our calling, and what the riches of the glory of our inheritance in the saints; that we may grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Till we all come in the

unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.'

EIGHTEENTH DAY.-EVENING.

› If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him,' James i. 5. THAT which the apostle has here made a matter of supposition is in reality a matter of fact; for it is undeniably manifest, from the testimony of scripture, experience, and observation, that every man 'lacks wisdom.' 'Vain man would be wise, though a man be born like a wild ass's colt.' But his pretensions to wisdom serve only to discover his folly. The children of this world are, indeed, wise in their generation, but their wisdom is 'earthly, sensual, devilish.' Of that wisdom whose beginning is the fear of God, whose 'ways are pleasantness,' and whose 'paths are peace;' of that wisdom which is from above, and which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy,' of such wisdom they are altogether destitute.'

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Man is naturally blind to his real character and his highest interests. He overlooks altogether the chief end of his existence. He knows not in what true happiness consists, nor where it is to be found. He prefers the body to the soul, time to eternity, earth to heaven, death to life. He calls sweet bitter, and bitter sweet; he mistakes light for darkness, and darkness for light. The world is his idol. He looks only at things which are seen and temporal. Daily he puts the question, Who will show us any good?' but rever joins in the prayer, 'Lord, lift thou up the light of thy countenance upon me.' He is led captive by satan at his will. His language and conduct, his desires and pursuits, make it abundantly manifest, that with all his boasted attainments he still lacketh one thing, that is, wisdom. But where shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me; and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof.'

Blessed be God, for wisdom and might are his. He giveth wisdom to the wise, and knowledge to them that know understanding.' Solosurpassed all other men in wisdom, but we

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read that God gave Solomon wisdom.' Daniel afforded proofs of extraordinary wisdom, but he acknowledged it to be God's gift, saying, 'I thank thee, O God, who hast given me wisdom.' And in both of these cases wisdom was bestowed in answer to prayer. Solomon asked it; Daniel and his pious friends in Babylon prayed for it. God's way of communicating wisdom is through the instrumentality of prayer. If any man lack wisdom, let him ask of God.' The same rule is observed by him in dispensing all other spiritual blessings.

He needs not to be informed, or argued with as if he were either ignorant or unkind. He is acquainted with all the exigencies of our condition, and has promised to supply all our need. But he intends that his people shall be made sensible of their own wants, and of his ability to help them; he desires to bring them to that state of mind which will prepare them to enjoy with the greatest comfort, and to employ with the greatest advantage to themselves and others, those blessings which he sees to be needful, and which he purposes to confer upon them. Hence it is, that for all these things he will be inquired of by the house of Israel to do it for them.' The recipient of his favours must, in the first instance, be a suppliant. We must ask that we may receive, and seek that we may find, and knock that it may be opened unto us.

Other means should be used in connection with prayer. God teaches wisdom in his word, and by his ordinances, which must be carefully and devoutly attended to. Prayer is designed not to supersede other means, but to enforce their observance, and insure their success. And as prayer is necessary, so it will be effectual. We know that if we ask any thing agreeable to his will he heareth us.' He has said, if any man lack, let him ask.' No conditions are proposed, no price is demanded, no characters are excluded. He requires only that we should feel our need of wisdom, and express it in prayer. In other cases the success of our prayers may be doubtful, but here it is certain. We know not what things to pray for as we ought, and in our ignorance and folly we often desire what we should dread and deprecate. But in praying for wisdom we act in obedience to God's express command, and in reliance on his promise. In answer to such a prayer he not only gives but gives liberally; never less than is asked, generally more. 'And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life, but hast asked wisdom aud

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