The Greatest Performances or Sufferings in Vain Without Charity by Jonathan Edwards

"Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing."—1 Corinthians 13:3

In the previous verses of this chapter, the necessity and excellence of charity are set forth, as we have seen, by its preference to the greatest privileges, and the utter vanity and insignificance of these privileges without it. The privileges particularly mentioned are those that consist in the extraordinary gifts of the Spirit of God. In this verse, things of another kind are mentioned, viz. those that are of a moral nature; and it is declared that none of these avail anything without charity. And, particularly,

First, that our performances are in vain without it. Here is one of the highest kinds of external performances mentioned, viz. giving all our goods to feed the poor. Giving to the poor is a duty very much insisted on in the word of God, and particularly under the Christian dispensation. And in the primitive times of Christianity, the circumstances of the Church were such, that persons were sometimes called to part with all they had, and give it away to others. This was partly because of the extreme necessities of those who were persecuted and in distress, and partly because the difficulties that attended being a follower of Christ, and doing the work of the gospel, were such as to call for the disciples disentangling themselves from the care and burden of their worldly possessions, and going forth, as it were, without gold or silver in their purses, or scrip, or even two coats apiece. The apostle Paul tells us that he had suffered the loss of all things for Christ; and the primitive Christians, in the church at Jerusalem, sold all that they had, and gave it into a common fund, and "none said that aught that he bad was his own" (Acts 4:32).

The duty of giving to the poor was a duty that the Christian Corinthians at this time had particular occasion to consider, not only because of the many troubles of the times, but by reason, also, of a great dearth or famine that sorely distressed the brethren in Judea; in view of which, the apostle had already urged it on the Corinthians, as their duty, to send relief to them, speaking of it particularly in this epistle, in the sixteenth chapter; and also in his second epistle to the same church, in the eighth and ninth chapters. And yet, though he says so much in both these epistles, to stir them up to the duty of giving to the poor, still he is very careful to inform them, that though they should go ever so far in it, yea, though they should bestow all their goods to feed the poor, and have not charity, it would profit them nothing.

Secondly, the apostle teaches, that not only our performances, but also our sufferings are of no avail without charity. Men are ready to make much of what they do, but more of what they suffer. They are ready to think it a great thing when they put themselves out of their way, or are at great expense or suffering, for their religion. The apostle here mentions a suffering of the most extreme kind, suffering even to death, and that one of the most terrible forms of death, and says that even this is nothing without charity. When a man has given away all his goods, he has nothing else remaining that he can give, but himself.

And the apostle teaches, that when a man has given all his possessions, if he then goes on to give his own body, and that to be utterly consumed in the flames, it will avail nothing, if it is not done from sincere love in the heart. The time when the apostle wrote to the Corinthians was a time when Christians were often called, not only to give their goods, but their bodies also, for Christ's sake; for the Church then was generally under persecution, and multitudes were then or soon after put to very cruel deaths for the gospel's sake. But though they suffered in life, or endured the most agonising death, it would be in vain without charity. What is meant by this charity, has already been explained in the former lectures on these verses, in which it has been shewn that charity is the sum of all that is distinguishing in the religion of the heart. And therefore the doctrine that I would derive from these words is this:

THAT ALL THAT MEN CAN DO, AND ALL THAT THEY CAN SUFFER, CAN NEVER MAKE UP FOR THE WANT OF SINCERE CHRISTIAN LOVE IN THE HEART.
I. There may be great performances, and so there may be great sufferings, without sincere Christian love in the heart. And,

1. There may be great performances without it. The apostle Paul, in the third chapter of the epistle to the Philippians, tells us what things he did before his conversion,, and while he remained a Pharisee. In the fourth verse, he says, "If any other man thinketh that he hath whereof he might trust in the flesh, I more." Many of the Pharisees did great things, and abounded in religious performances. The Pharisee mentioned in Luke 23:11, 12, boasted of the great things that he had done, both towards God and men, and thanked God that he so exceeded other men in his doings. And many of the heathen have been eminent for their great performances; some for their integrity, or for their justice, and others for their great deeds done for the public good.

Many men, without any sincerity of love in their hearts, have been exceeding magnificent in their gifts for pious and charitable uses, and have thus gotten to themselves great fame, and had their names handed down in history to posterity with great glory. Many have done great things from fear of hell, hoping thereby to appease the Deity and make atonement for their sins, and many have done great things from pride, and from a desire for reputation and honour among men. And though these motives are not wont to influence men to a constant and universal observance of God's commands, and to go on with a course of Christian performances, and with the practice of all duties towards God and man through life, yet it is hard to say how far such natural principles may carry men in particular duties and performances. And so,

2. There may be great sufferings for religion, and yet no sincerity of love in the heart. Persons may undergo great sufferings in life, just as some of the Pharisees used themselves to great severities, and to penances and voluntary inflections. Many have undertaken wearisome pilgrimages, and have shut themselves out from the benefits and pleasures of the society of mankind, or have spent their lives in deserts and solitudes; and some have suffered death, of whom we have no reason to think they had any sincere love to God in their hearts. Multitudes among the Papists have voluntarily gone and ventured their lives in bloody wars, in hopes of meriting heaven by it. In the wars carried on with the Turks and Saracens, called the Holy Wars, or Crusades, thousands went voluntarily to all the dangers of the conflict, in the hope of thus securing the pardon of their sins and the rewards of glory hereafter; and many thousands, yea, some millions, in this way lost their lives, even to the depopulation, in a considerable measure, of many parts of Europe. And the Turks were many of them enraged by this exceedingly, so as to venture their lives, and rush, as it were, upon the very points of the swords of their enemies, because Mahomet has promised that all that die in war, in defence of the Mahometan faith, shall go at once to Paradise. And history tells us of some that have yielded themselves to voluntary death, out of mere obstinacy and sturdiness of spirit, rather than yield to the demand of others, when they might, without dishonour, have saved their lives. Many among the heathen have died for their country, and many as martyrs for a false faith, though not in anywise in such numbers, nor in such a manner, as those that have died as martyrs for the true religion. And in all these cases, many doubtless have endured their sufferings, or met death, without having any sincere divine love in their hearts. But,

II. Whatever men may do or suffer, they cannot, by all their performances and sufferings, make up for the want of sincere love in the heart.—If they lay themselves out ever so much in the things of religion, and are ever so much engaged in acts of justice and kindness and devotion; and if their prayers and fastings are ever so much multiplied; or if they should spend their time ever so much in the forms of religious worship, giving days and nights to it, and denying sleep to their eyes and slumber to their eyelids, that they might be the more laborious in religious exercises; and if the things that they should do in religion were such as to get them a name throughout the world, and make them famous to all future generations, it would all be in vain without sincere love to God in the heart. And so if a man should give most bounteously to religious or charitable uses; and if, possessing the riches of a kingdom, he should give it all, and from the splendour of an earthly prince should reduce himself to a level of beggars; and if he should not stop there, but when he had done all this, should yield himself to undergo the fiercest sufferings, giving up not only all his possessions, but also giving his body to be clothed in rags, or to be mangled and burned and tormented as much as the wit of man could conceive, all, even all this, would not make up for the want of sincere love to God in the heart. And it is plain that it would not, for the following reasons:

1. It is not the external work done, or the suffering endured, that is, in itself, worth anything in the sight of God.—The motions and exercise of the body, or anything that may be done by it, if considered separately from the heart—the inward part of the man—is of no more consequence or worth in the sight of God than the motions of anything without life. If anything be offered or given, though it be silver, or gold, or the cattle on a thousand hills, though it be a thousand rams, or ten thousands of rivers of oil, there is nothing of value in it, as an external thing, in God's sight.

If God were in need of these things, they might be of value to him in themselves considered, independently of the motives of the heart that led to their being offered. We often stand in need of external good things, and therefore such things, offered or given to us, may and do have a value to us, in themselves considered. But God stands in need of nothing. He is all-sufficient in himself. He is not fed by the sacrifices of beasts, nor enriched by the gift of silver, or gold, or pearls "Every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof" (Ps. 50:10, 12.) "All things come of thee, and of thine own have we given thee. O Lord our God, all this store that we have prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own" (1 Chron. 29:14, 16). And as there is nothing profitable to God in any of our services or performances, so there can be nothing acceptable in his sight in a mere external action without sincere love in the heart, "for the Lord seeth not as men seeth; for man looketh on the outward appearance, but God looketh on the heart." The heart is just as naked and open to him as the external actions. And therefore he sees our actions, and all our conduct, not merely as the external motions of a machine, but as the actions of rational, intelligent creatures, and voluntary free agents; and therefore there can be, in his estimation, no excellence or amiableness in anything we can do, if the heart be not right with him.

And so God takes no pleasure in any sufferings that we may endure, in themselves considered. He is not profited by the torments men may undergo, nor does he delight to see them putting themselves, to suffering, unless it be from some good motive, or to some good purpose and end. We sometimes may need that our fellow-men, our friends and neighbours, should suffer for us, and should help us to bear our burdens, and put themselves to inconvenience for our sake.

But God stands in no such need of us, and therefore our sufferings are not acceptable to him, considered merely as sufferings endured by us; and are of no account apart from the motive that leads us to endure them. No matter what may be done or suffered, neither doings nor sufferings will make up for the want of love to God in the soul. They are not profitable to God, nor lovely for their own sake in his sight; nor can they ever make up for the absence of that love to God and love to men, which is the sum of all that God requires of his moral creatures.

2. Whatever is done or suffered, yet if the heart is withheld from God, there is nothing really given to him.— The act of the individual, in what he does or suffers, is in every case looked upon, not as the act of a lifeless engine or machine, but as the act of an intelligent, voluntary, moral being. For surely a machine is not properly capable of giving anything; and if any such machine that is without life, being moved by springs or weights, places anything before us, it cannot properly be said to give it to us. Harps and cymbals, and other instruments of music, were of old made use of in praising God in the temple and elsewhere. But these lifeless instruments could not be said to give praise to God., because they had no thought, nor understanding, or will, or heart, to give value to their pleasant sounds. And so, though a man has a heart, and an understanding, and a will, yet if, when he gives anything to God, he gives it without his heart, there is no more truly given to God than is given by the instrument of music.

He that has no sincerity in his heart, has no real respect to God in what he seems to give, or in all his performances or sufferings, and therefore God is not his great end in what he does or gives. What is given, is given to that which the individual makes his great end in giving. If his end be only himself, then it is given only to himself, and not to God; and if his aim be his own honour or ease, or worldly profit, then the gift is but an offering to these things. The gift is an offering to him to whom the giver's heart devotes, and for whom he designs it. It is the aim of the heart that makes the reality of the gift; and if the sincere aim of the heart be not to God, then there is in reality nothing given to him, no matter what is performed or suffered. So that it would be a great absurdity to suppose that anything that can be offered or given to God, can make up for the absence of love in the heart to him, for without this, nothing is truly given, and the seeming gift is but mockery of the Most High. This further appears,

Lightning from the East by Robert Murray M'Cheyne

"For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be"  (Matthew 24:27).

WHAT A SOLEMN and glorious event is that spoken of in these words, the coming of the Son of man! His first coming was infinitely wonderful, when He left the bosom of His Father, emptied Himself of His glory, and Himself bare our sins on His own body on the tree. His second coming will be very different, but still infinitely wonderful. "Unto them that look for him shall he appear the second time, without sin, unto salvation" (Hebrews 9:28). May we be among the number of those who "love his appearing", who are "looking for that blessed hope", and who are "waiting for his Son from heaven, even Jesus, which delivered us from the wrath to come". Surely they have but cold love to Jesus that do not burn with desire to see the fair brow that was crowned with thorns.

1. Christ's coming will be terrible as lightning to His enemies. Nothing is more terrific than the lightning. It is so powerful, so sudden, so deadly in its stroke. The strongest man is like a straw before it. Much more terrible will Christ's appearing be to all unbelievers. To His own dear people it will be like the approach of summer. When they see the signs of His coming, they will say to one another, "the summer is nigh" (verse 32). "He shall come down like rain on the mown grass, as showers that water the earth" (Psalm 72:6). To poor waiting believers "He shall be as the light of the morning when the sun riseth, even a morning without clouds" (2 Samuel 23:4). To those that fear God's name in this dark world, "The Sun of righteousness shall rise with healing in his wings" (Malachi 4:2). The cry shall be one of ineffable joy to them, "Behold the Bridegroom cometh".

How different that day shall be to unconverted souls! "Woe unto you that desire the day of the Lord. To what end is it for you? The day of the Lord is darkness, and not light" (Amos 5:18). That day shall burn as an oven to you. "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel" (2 Thessalonians 1: 7-8). Then will be fulfilled that awful word, "All kindreds of the earth shall wail because of him" (Revelation 1:7), O! thou that obeyest not the gospel, where wilt thou hide from the lightning of His eye? Thou wilt say, Ah! there He is—the crucified One—whom I lightly esteemed. O! mountains and rocks fall on me and hide me from Him that sitteth on the throne, and from the wrath of the Lamb.

2. Christ's coming shall be sudden as lightning. What can be more awfully sudden than the lightning? A curtain of dark lowering clouds is hung over the sky. A death-like silence reigns over all nature. Not a leaf is stirred by the wind. When suddenly, "the voice of the Lord divideth the flames of fire".  "The lightning cometh out of the east, and shineth even unto the west." And the loud pealing thunder shakes the wilderness. So shall the coming of the Son of man be. Whenever that glorious event shall take place, one thing is certain, that it shall be awfully sudden. A thief does not send word what hour he is coming to break up the house. "The day of the Lord so cometh as a thief in the night." It shall come "like travail on a woman with child". "As a snare shall it come on all them that dwell on the face of the whole earth." Many will be saying, I think the Saviour will not come at such and such a time. What says the word? "The Son of man cometh at an hour when ye think not." Am I ready to meet him? Would it be a grief and terror to me, if what some Christians think were true, that Christ may come even now? Do I love His appearing? Do I obey that command, Song 3:11? Am I a wise or foolish virgin? Have I not only a lamp, and wick, and flame, but oil in the lamp? All these are infinitely momentous questions. Happy the soul that can answer, "Even so, come, Lord Jesus".

3. Christ's coming shall be conspicuous as lightning. Lightning cannot be hid. By all it is seen at the same moment. The labourer in the field, the artizan in the workshop, the servant of the mill—all see the flash; but in a far more perfect manner shall be the coming of the Son of man. "Behold he cometh with clouds; and every eye shall see him, and they also which pierced him." Jesus said to the high priest and all his accusers, "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matthew 26:64). And again it is written, "they shall look on him whom they pierced". O amazing truth! Those who will not look to Christ now must look then. Those who will not "behold the Lamb of God", to be saved by Him, must behold the Lamb coming in wrath to destroy them. O happy believer, you shall cry in that day, "This is our God, we have waited for him". "This is my Beloved, and this is my Friend." "My Lord and my God."

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THE POOR SET IN SAFETY

 JOSEPH CHARLES PHILPOT (1802-1869)

Preached on Lord’s Day Evening, August 29th, 1841, at Allington, near Devizes.

"For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord; I will set him in safety from him that puffeth at him"- Ps 12:5

THE members of the quickened family of God have at all times and in all places closely resembled each other. The features indeed and complexion may somewhat differ in each; but the same family likeness is stamped upon them all. Just the same trials and exercises that the saints have to pass through now, they passed through in times of old; and just the same deliverances that they receive, or are longing to receive now, did they receive, or long to receive, in the ages that are past. It is this similarity of experience, as traced out in the Scriptures, that makes the Word of God to be so rich a breast of consolation to God’s poor and needy family.

"For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord; I will set him in safety from him that puffeth at him."

God’s Word deals with and is addressed to characters. The names of the elect are in the Lamb’s book of life above, but the characters of the elect are in the Scriptures of truth below; nor can anyone know his name to be "written in heaven" Lu 10:20 whose character is not traced out in the book that we have upon earth. With characters then, and not with names, have ministers to deal; and their work is so to trace out the characters of the spiritually taught family as "to commend themselves to every man’s conscience in the sight of God" 2Co 4:2.

We have two such characters mentioned in the text; one called "poor", and said to be oppressed,  and another called "needy", and said to sigh;  and the Lord, on account of the oppression of the one, and on account of the sighing of the other, declares that He will arise to do that work for them and in them, which alone can deliver them, and set them in a place of security and safety.

I. The first character then spoken of in the text is "the poor." We are not to suppose that this expression merely points out a few individuals out of God’s family-a few poor abject creatures marked out for spiritual adversity, whilst the rest escape free. No; it is a character stamped upon all the quickened children without a single exception. All the saints of God are not poor temporally, but they are all poor spiritually. The Lord implied this when He said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" Mt 5:3, clearly intimating thereby that the kingdom of heaven is theirs, and theirs only.

But what is it which makes a vessel of mercy thus spiritually poor, and brings into the soul a sense of its deep poverty, utter destitution, complete beggary, and thorough bankruptcy? It is the Lord opening the eyes of our spiritual understanding to see what true riches are. If a man’s eyes are not in a measure enlightened to see what heavenly riches and vital godliness are, what is the work of the Spirit, and what he himself must personally experience, before he can know Christ, here, and behold Him as He is hereafter; if it is not laid with weight and power on his conscience what he must taste, enjoy, and divinely realise of the kingdom of God in his soul, before he is manifestly an heir of glory, he will never be brought down into the depths of soul poverty.

So that the soul is brought to be spiritually poor by a kind of double process, first, by the taking away of all its fancied riches, and then by the opening up to it with power what true riches are. A man is never spiritually poor until he is stripped of all his strength, all his wisdom, all his righteousness, all his hopes, pleas, and vain confidence, and has everything taken from him on which he can look with satisfaction, or rest upon with comfort. But until the Lord stretches forth His hand, and strips us Himself, we are never brought into the depths of soul poverty. We may fancy that we know a great deal about it; but till the Lord pulls us down from our lofty station, breaks our bank, and lays us in ruins before Him, we know nothing of what it is to be thoroughly poor.

Now the Lord has not chalked out for Himself any particular road by which He shall bring His people to this state. They shall all be brought there, that is most certain; every one of the elect shall be made spiritually poor; they shall all stand without a rag to cover them; they shall all feel themselves to be utterly destitute of any one good thing; they shall all be broken down into the depths of soul destitution, so as to feel that they have not a single grain of anything in them by nature that is pure, holy, or acceptable to God. But the Lord has not tracked out a certain path in which every one of the elect shall walk, without deviating from it one hair’s breadth. He has prescribed to Himself no one particular mode whereby to bring to pass His own designs; but, in one way or the other, He will take care that all His redeemed family shall be brought into the depths of soul poverty.

Thus some He makes poor by stripping away every false hope; others, by bringing a terrible sentence into their consciences, so as to cut up their self-righteousness; others, by manifesting to them the awful pride, deceit, and hypocrisy of which they have been guilty; others, by holding up before their eyes a long profession of religion without the experience of vital godliness; others, by suffering them to go to the very edge of sin, in order to teach them what desperately wicked hearts they have; others, by allowing them for a time to walk in the base appetites of their fallen nature, that they may know what an evil and bitter thing it is to sin against God; and others, by leaving them to grapple with powerful temptations, that by learning their weakness and helplessness against them, they may be effectually stripped of all their fancied strength, wisdom, and righteousness.

CITIES OF THE PLAIN

BEACONS OF THE BIBLE
by Henry Law, 1869

"Then the Lord rained down fire and burning sulfur from the heavens on Sodom and Gomorrah. He utterly destroyed them, along with the other cities and villages of the plain, eliminating all life—people, plants, and animals alike." Genesis 19:24-25

Reader! you are called to a dreadful scene. Turn not away. Face it with open eye. View it solemnly with mind intent on profit. You approach not a drowning world. A blazing plain meets you. The heavens open not to pour down floods of water. Cataracts of flame descend. It was terrible, when unsparing waves destroyed. It is not less terrible, when fiery billows overwhelm.

But there is difference. A world once drowned is drowned no more. But the burning deluge comes again. What has been will be. The fearful picture of the past is fearful presage of the future. Draw near, then, seeking deep instruction. The record is an awakening admonition. Holy Spirit aid! Give edifying grace! Without Your help smiling scenes allure in vain, and terrors scare with unavailing frown.

It was a lovely scene, which charmed Lot's heart. He surveyed the watered plain of Jordan. It super-abounded with all plenteousness. Fertile pastures gave luxuriant food. Enriching streams wound their course through them. Here flocks might largely graze and calmly rest. "It was as the garden of the Lord--like the land of Egypt as you come unto Zoar." Genesis 13:10. It was rich as the richest of all lands. Earth seemed to have no kindlier spot. It smiled as the fair Eden.

Lot was not slow to choose. He took this region as his home. Is his choice wise? He looked to externals only. Outward beauties decided him. He cared not, how the natives lived. He asked not, what will be the influence of the neighboring townsmen? He considered not, that godless companions make fruitful fields no gain. "Those who will be rich fall into temptation and a snare." 1 Tim. 6:9.

It is sad to see Lot settling in this plain. It is sadder far to see him soon moving into Sodom. Sin's course is ever downward. The stream rushes rapidly. It is easy to be entangled in this net. It is difficult to escape.

Abundance brings short peace. Wealth invites spoilers. The sound of war is heard. His home is ransacked. His property is pillaged. He is hurried a captive to a stranger-land. He has no help in his own resources. But Abraham hears of his kinsman's ill. He pursues the foe, and brings deliverance.

Does Lot gain wisdom by calamity? Does he now flee the vile vicinity? How true it is, that no events of sorrow or of joy convert, except where sovereign grace gives blessing. How incessantly should prayer implore the guiding power of the Holy Spirit! Will Lot return to his tent life in the ungodly plains? His conduct is far worse. He is still bent on sojourning within the guilty walls.

But everlasting love still loved him. His name was in the book of life. "For God's gifts and his call can never be withdrawn." Romans 11:29. Therefore grace, though dim and feeble, did not utterly expire. Horrid sights meet him at every turn. Frightful sounds incessantly shock his ear. It was pain to him, but pain which he voluntarily sought. ''Yes, he was a righteous man who was distressed by the wickedness he saw and heard day after day." 2 Peter 2:8.

At last the cup of Sodom's abominations overflows. Vengeance may tarry long, but it surely falls. God's eye sleeps not. The iniquity of these cities becomes fully ripe. Wrath's sickle will do its work. A fearful night precedes destruction's day. At evening Lot is seated in the gate. Two heavenly visitants approach. Their embassy is wrath. It is the joy of angels to do heaven's behests. To scatter mercies they fly speedily. To sweep with ruin's bosom, they hesitate not. To obey God is their highest honor, whether in works of love or woe.

Lot welcomes them with reverence. He craves their presence as his guests. They yield. They accept his dwelling as their shelter. How blessed to have angels in our homes! This is the Christian's constant privilege.

"The angel of the Lord encamps round about those who fear Him, and delivers them." Ps. 34:7. Unseen inhabitants throng the favored dwelling. If eyes were open, angelic forms in glorious retinue would shine as guards. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14. Higher, also, is the believer's happy state. His heart is the palace of the Triune Jehovah. Thus Jesus speaks, "If any man loves me, he will keep my words and my Father will love him, and we will come unto him, and make our abode with him." John 14:23. The Spirit testifies, "In whom you also are built together for a habitation of God through the Spirit." Eph. 2:22.

Proverbs 8

(Proverbs 8:1) Doth not wisdom cry? and understanding put forth her voice?

(Proverbs 8:2) She standeth in the top of high places, by the way in the places of the paths.

(Proverbs 8:3) She crieth at the gates, at the entry of the city, at the coming in at the doors.

(Proverbs 8:4) Unto you, O men, I call; and my voice is to the sons of man.

(Proverbs 8:5) O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.

(Proverbs 8:6) Hear; for I will speak of excellent things; and the opening of my lips shall be right things.

(Proverbs 8:7) For my mouth shall speak truth; and wickedness is an abomination to my lips.

(Proverbs 8:8) All the words of my mouth are in righteousness; there is nothing froward or perverse in them.

(Proverbs 8:9) They are all plain to him that understandeth, and right to them that find knowledge.

(Proverbs 8:10) Receive my instruction, and not silver; and knowledge rather than choice gold.

(Proverbs 8:11) For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.

(Proverbs 8:12) I wisdom dwell with prudence, and find out knowledge of witty inventions.

(Proverbs 8:13) The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

(Proverbs 8:14) Counsel is mine, and sound wisdom: I am understanding; I have strength.

(Proverbs 8:15) By me kings reign, and princes decree justice.

(Proverbs 8:16) By me princes rule, and nobles, even all the judges of the earth.

(Proverbs 8:17) I love them that love me; and those that seek me early shall find me.

(Proverbs 8:18) Riches and honour are with me; yea, durable riches and righteousness.

(Proverbs 8:19) My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.

(Proverbs 8:20) I lead in the way of righteousness, in the midst of the paths of judgment:

(Proverbs 8:21) That I may cause those that love me to inherit substance; and I will fill their treasures.

(Proverbs 8:22) The LORD possessed me in the beginning of his way, before his works of old.

(Proverbs 8:23) I was set up from everlasting, from the beginning, or ever the earth was.

Let no swine trample it under his feet!

(Robert Bolton, "Comfortable Walking with God")

You may object,
"Of the pardonableness of my other sins—I could be reasonably well persuaded of God's forgiveness. But, alas! there is one sin above all the rest, which I find to be so full of hellish poison—of such a deep and damnable die—to have struck so desperately in the days of my lewdness at the very face of God Himself—and far deeper into the heart of Jesus Christ than the spear that pierced Him while bleeding upon the cross! This sin now stares in the eye of my newly awakened and wounded conscience with such horror and gristliness—that I fear that divine justice will think it fitter to have this most loathsome inexpiable stain—burned out of my soul with everlasting flames (if it were possible that eternal fire could expiate the sinful stains of any impenitent damned soul), than to be fully washed away with His blood, whom I so cruelly and cursedly pierced with it!"

"Oh! this is what lies now upon my heart like a mountain of lead, and enchains it with inexplicable terror! This alone stings desperately—and keeps me from Christ, and cuts me off from all hope of heaven. I am afraid that my willful wallowing in sin heretofore, has so reprobated my mind, seared my conscience, and hardened my heart—that I shall never be able to repent with any hope of pardon!"

He never thought that he would sink into Hell!

(James Smith, "Suppose I Should Die Suddenly!" 1865)

Death has a voice--it is sent with a message to us. It says, "I am coming for you soon! Be ready!"

Sudden death reminds us . . .

   that time is short,
   that life is uncertain,
   that death is always near,
   that we may be die at any moment,
   that there is only a thin veil between us and eternity,
   that dying is going to an eternal abode, from whence we shall never return!

Death is always solemn! SUDDEN death is peculiarly so. It should make as serious. It should lead to reflection.

Suppose I should die suddenly? I may. There is no security against it. It is possible, if not probable:

"Dangers stand thick all around,
 To push us to the tomb!"

Any one of these dangers may push me down, and in a moment the body and soul may part. Well, suppose it should be so--am I ready? 

To the true Christian, sudden death--is sudden glory! The soul departs to be with Christ--which is far better than remaining here on this poor earth.

But would this be my case? Am I truly in Christ? Am I truly born again? Solemn inquiries these! Without the new birth, there can be no salvation. If I should imagine that I am born again when I am not, and then if, while deceived by such a vain hope, I should die suddenly--what dreadful consequences would follow! Such a mistake could never be rectified. The effects of it must be endured forever!

Suppose I should die suddenly today! I may! And if I do,
  where will I spend this night? 
  Where will I be tomorrow? 
  What will be my portion forever?