Proverbs 16:31














Portrayed with exquisite sweetness and beauty.

I. AN HONOURED AGE. The biblical pictures of the aged pious are very charming, and Polycarp, with his eighty-six years upon him, passing to another crown, that of martyrdom, is sublime; also "Paul the aged and the prisoner." The text points out what we must all recognize for an aesthetic truth, that it is the association of age with. goodness which makes it truly respectable, venerable, beautiful.

II. MORAL HEROISM. The heathen type of heroism was strength of arm - bodily strength, manly courage against an outward foe. The spiritual and the Christian type is in strength of will against evil, self mastery, self-conquest, sublime patience. Better than to be members of any knightly order, "Companions" of the Bath, or any similar society speaking of the lower and carnal virtues, to be "companions in tribulation, and in the kingdom and patience of Jesus Christ." - J.

The hoary head is a crown of glory, if it be found in the way of righteousness.
To every age there belongs a distinct propriety of behaviour. There arises from it a series of duties peculiar to itself.

I. SOME COUNSELS CONCERNING THE ERRORS WHICH ARE MOST INCIDENT TO THE AGED.

1. Almost all of them may be traced up to the feebleness and distresses peculiar to that time of life. Life is then contracted within a narrow and barren circle. Year after year steals somewhat away from their store of comfort, deprives them of some of their ancient friends, blunts some of their powers of sensation, or incapacitates them for some function of life. The aged should consider that to bear the infirmities of age with becoming patience is as much their duty as is that of the young to resist the temptations of youthful pleasure. Though querulous temper may be regarded as a natural infirmity, no apology can be made for that peevish disgust at the manners, and that malignant censure of the enjoyments of the young, which is sometimes found to accompany declining years. Nothing can be more unjust than to take offence at others on account of their partaking of pleasures which it is past your time to enjoy.

2. One of the vices of old age, which appears the most unaccountable, is that covetous attachment to worldly interest with which it is often charged. As vigour of body and mind declines, timidity may be expected to increase. Hence the old sometimes over-value riches, as securing them from danger. But though their apprehensions may justify a cautious frugality, they can by no means excuse a sordid avarice. As increasing years debilitate the body, so they weaken force, and diminish the warmth of affections. Chilled by the hand of time, the heart loses that tender sensibility with which it once entered into the concerns and sorrows of others.

II. THE DUTIES WHICH PECULIARLY BELONG TO OLD AGE.

1. A timely retreat from the world. It is only in the shade that the virtues of old age can flourish. By this is not meant a total cessation from worldly enjoyment. The aged should loosen their communication with active life.

2. They should quit the pursuit of such pleasures as are unsuitable to their years. Cheerfulness, in old age, is graceful. It is the natural concomitant of virtue. But the cheerfulness of age is widely different from the levity of youth.

3. A material part of the duty of the aged consists in studying to be useful to the race who are to succeed them: to impart to the young the fruit of their long experience; to instruct them in the proper conduct, and to warn them of the various dangers of life.

4. Let the aged not forget those religious employments which their own state particularly requires.

III. THE CONSOLATIONS WHICH BELONG TO OLD AGE. Such as arise from patient submission; from the respect rendered by others; from the many enjoyments that remain; from the love and service of those bound to them in family relationships; from the favour of God.

(Hugh Blair, D.D.)

Long life all men desire: and yet to most no part of life seems to have much happiness in it; and that part least of all, to which living long brings them. And yet, if life is a blessing, long life must be a greater blessing. Old age may be both honourable and happy.

I. WHAT ASSISTANCE VIRTUE AND PIETY CONTRIBUTE TOWARDS MAKING OLD AGE HONOURABLE AND HAPPY.

1. Laying proper foundations in the former part. Neglect of right conduct in our early years is the main reason that our advanced ones are despicable and miserable. See the influence of youthful irregularities; idle expenses; neglect of attaining knowledge; early indulgence of ill-temper; forgetting the Creator in the days of youth. "Wisdom is the grey hair unto men, and an unspotted life is old age."

2. Directing to proper behaviour when old age comes. Avoiding the faults to which men are then peculiarly subject. Such are artfulness and insensibility, selfishness and avarice. A mean and penurious behaviour. Sparing and accumulating, without reason or use, is both sin and folly. Another fault is, giving improperly and inequitably what they give, whether in their lives or at their deaths. The aged are sometimes imposed upon by artful people, who supplant those naturally dependent on them. Or they let little piques and preferences influence them, contrary to the justest motives and their own former kind intentions.Another danger of the aged is ill-temper. Sometimes a consequence of loss of strength, and bodily pain.

1. The aged should therefore anxiously endeavour to preserve a composed and even mind.

2. To practise the duties to which they are peculiarly bound. One is serious reflection on their past conduct, accompanied with earnest endeavours to undo, as far as they can, whatever they have done amiss, and rectify the errors of their busier and warmer days. The more piously and virtuously men have lived, the less necessity will they have in their old age for so minute a review of their ways; but then they will receive the greatest, the most seasonable comfort from it. Another duty is that of religious exercises and contemplations. Another duty is to imprint, on those who come within the sphere of their influence, the same right sentiments of life and conduct which they have acquired for themselves.

II. THE DIRECTIONS WHICH VIRTUE AND RELIGION FURNISH ARE EFFECTUAL TO THE DESIRED END. As long as persons in years can enjoy anything, the regard paid by those about them to their established character must support and revive them to a great degree. Those who have proceeded so far in life with innocence must feel from it the highest joy; they who have truly repented cannot fail to be sensible of much consolation. Recollection of their life associations and experiences must be a fruitful source of improving amusement to them, and relating them an acceptable entertainment and instruction to others.

(T. Seeker.)

We contemplate the aged with sentiments that might be profitable to us, and that are likely to make some impression on the heart. But we cannot consider the "hoary head a crown of glory" unless it be stored with that wisdom which time and reflection are hourly instilling into the mind, in order to wean us from the world, and prepare us for heaven. A young person has reason to expect from the aged information. They have long sojourned in the land of discipline. To the aged the young apply, as to experienced travellers, that can direct their course through stormy seas or perplexing wilds. The aged cannot acquit themselves of negligence and folly if it should appear that they are unable to warn youth of unexpected dangers, and to point out the path that leads to safety. Life has been of little advantage to him who derives no wisdom from its variety, and no virtue from its trials. It is a man's duty to become practically wise, through a right use of the experiences of life. It should be the care of the aged to communicate to the young only that which is good. Too often they only inculcate a sort of worldly prudence, and selfish kind of knowledge, which chokes the seed of every growing virtue, and disqualifies the child of immortality for heaven. Another moral excellence, which it is the duty of the aged to acquire, is a proper regulation of the passions. Time, and often-repeated experience of sorrow, will often accomplish, in this respect, what reason and religion have attempted in vain. The experience of life should produce settled habits of virtue; it should establish some determined pursuit of good; it should show that life has not been squandered away without improvement. From a proper regulation of the passions would arise that complacent dignity, which is the characteristic of true greatness; and that charity and humility, that mildness and forbearance, which are the ornaments of true religion. It is so ordered by the wisdom of Providence, that the most effectual means of good should, by the perversion of sin, become the most dangerous instruments of evil. There is nothing more pernicious to the morals of youth, or so likely to spread depravity through the different orders of society, as a vicious old man. A number of minor vices and imperfections of character often deprive the aged of honour, and prevent them from being extensively useful. There is sometimes a severity in their conversation, and a moroseness in their disposition, which spoil their influence on the young. Age should be averse to violence and disorder of every kind. The tempests of the mind should be no more; neither the emotions of anger, the murmurings of discontent, nor the bitterness of wrath, should disturb the calm evening of our days. The aged should avoid that querulousness and discontent which they are so often apt to indulge. The religion which administers comfort in age must be cultivated in the days of our youth. It is a mockery of devotion to serve that great and gracious God in the moment of fear only who requires that His service should be perfect freedom.

(J. Hewlett, B.D.)

I. DESCRIBE THE WAY OF RIGHTEOUSNESS. Righteousness here includes the whole rule of our duty towards God and man. Way, in a moral sense, is expressive of a person's course of behaviour, or his ordinary conduct. The way of righteousness is a course of behaviour or conduct prescribed by the Divine Word, that perfect rule of righteousness. It is the way wherein Christ walked. On it rests the Divine approbation. A godly life is neither a light matter nor easy attainment. All who walk in this way must deny themselves. In this way holiness is visible. "It shall be called the way of holiness."

II. WHAT IS IMPLIED IN BEING FOUND IN THE WAY OF RIGHTEOUSNESS? It is to be found accustoming oneself to obey the Divine commands, being employed in the practice of religion, and of all virtue. It is a way wherein a person usually walks; that which is his ordinary practice. A man is denominated by the general tenor of his conversation. Being found in a way implies that the conduct of the professor is taken notice of by others. "Only the person who is following after righteousness can properly be said to be found in the way of it."

III. THE BEAUTY, HONOUR, AND DIGNITY WHICH ARE UPON AN AGED DISCIPLE OF CHRIST. There is the beauty of true wisdom and understanding age. Spiritual wisdom, the graces of the Holy Spirit, are ornaments far more honourable than chains of gold. Such disciples are honoured now with the approbation of heaven. Use this subject —

1. To correct mistakes often made concerning religion.

2. To encourage those who desire to walk in this way.

3. To exhort to constancy those who have, through grace, entered the way of righteousness.

4. To awaken all to a sense of their duty. They ought to enter and walk in this way.

(Thomas Flower.)

It is a dictate of natural conscience, that reverence is due to the aged merely on account of their age. The general practice of the heathen, both ancient and modern, confirms and illustrates this dictate of nature. And the Scriptures command us to show respect to the aged. When wisdom and piety accompany old age, it is peculiarly venerable.

I. ON WHAT ACCOUNTS AGED PIETY IS PECULIARLY HONOURABLE.

1. It began early. This must be supposed. It is implied in the expression "found" in the way of righteousness. Such a one hath been long walking in that way. Where persons have, with good Obadiah, feared the Lord from their youth, and walked in His fear all their days, they claim peculiar respect. They have indeed lived — lived to a good purpose. This will command honour from others.

2. Their piety is founded on knowledge and experience. Knowledge is gained by observation, reflection, reading, and converse. Our stock of knowledge naturally increaseth with advancing years. It will be more or less according to men's natural abilities, education, and pains taken in improving their understandings. The aged are not always wise, but they frequently are so, and always much wiser than younger persons of equal capacities, advantages, and applications. Aged saints are peculiarly honourable, because their knowledge is of the best kind, and applied to the best purposes. Their wisdom is an ornament of grace to them.

3. The piety of aged Christians is approved and steadfast. Many put on an appearance of piety to serve some secular purpose. But the piety of the aged Christian has been severely tested and proved, in the long and severe experiences of life. An aged saint is like a tree arrived at maturity, that, having brought forth fruit many years, in its season, stood many storms, and taken root the faster, is known by all around to be very valuable. He is rooted in the faith, grounded and settled.

4. The piety of the aged is attended with great usefulness. God is glorified when Christians bring forth much fruit: and in proportion to men's usefulness will be their honour. The piety of an aged Christian is much to the glory of God, as it shows the excellency of His dispensations. Aged saints are useful to mankind. They shine as lights in a dark world, and produce a secret veneration for religion in the hearts of those who will not be persuaded to pursue it They are living witnesses to the kindness of God's providence, the riches of His grace, and His faithfulness to His promises. They are patterns of patience, contentment, and thankfulness. Their prayers are serviceable to the world and to the Church. They are capable of giving excellent counsel.

5. Their piety renders them peculiarly ripe for glory. Graces shine brighter through the wrinkles that deform the countenance.

II. USEFUL INSTRUCTIONS FROM THIS SUBJECT.

1. The hoary head is a disgrace and reproach to an old sinner.

2. Aged saints ought be reverenced. Let us speak of them and to them with the greatest respect; tenderly pity, and patiently bear with, their weaknesses, and consider the excellences of their characters, as casting a lustre even over their infirmities.

3. Aged saints should proceed in the ways of righteousness, with thankfulness and courage.

4. It is the wisdom of young persons to enter on the ways of righteousness. There is very little hope for those who forget God in their youthful days.

(J. Orton.)

There is no beauty or comeliness like that of holiness. Nothing tends more to adorn or recommend a person. Here holiness is presented under the notion of a most excellent and comely ornament which suits persons of any age or condition. Some think these words are a proposal of the most likely course men can take to prolong their days. Others think that the duty of the aged is here prescribed. We take it thus: "Then is the hoary head more especially an ornament and glory when it is found in the way of righteousness." There is somewhat venerable in old age.

1. The knowledge of the aged may be supposed to be very considerable, by reason of the long time they have had for acquiring it.

2. The virtue and sincerity of the aged is more tried and approved than of those who have but lately set out and engaged in religion.

3. As the virtue and holiness of the aged is more tried and approved through their long standing, so it is more considerable in the degree and measure. There is a double improvement which we may suppose Christians to make, the one by becoming more confirmed and established in their holy religion, and the other by their abounding more in the fruits of righteousness.

4. Such persons are eminent instruments of bringing glory to God and of usefulness to His Church. The more conspicuous the power of goodness in such people, the more God is glorified by them.

5. The hoary head that is found in the way of righteousness is ripe for glory and just ready to enter into it. Infer —(1) The unreasonableness of the contempt that young persons sometimes show to those who are old, even mocking at their infirmities.(2) The reasonableness of the apostolic rule, "Ye younger, submit yourselves unto the elder."(3) Persons should make preparation for the honour and comfort of old age, even by choosing the ways of righteousness while they are young.

(W. Pierce.)

Some of the distinguishing features in the experience of aged disciples.

1. They have a greater knowledge and more enlarged experience — knowledge of the Scriptures, and of God's providence, and of the world. They have learned much in the school of affliction.

2. Another feature in the experience of the fathers in Christ is their deadness to the world. Years have taught them to moderate their estimate of what the world can do for them. They sit loose from the world, knowing that they must soon leave it.

3. Heavenly-mindedness is another feature. This appears in their contemplating passing events, chiefly in their reference to the spiritual and eternal world, and in the interest they take in what has a special reference to the Church, and in spending their time in retirement and meditation.

4. Humility is another feature. In looking back over the way in which God has led them they see much to keep them humble.

5. A calm, composed, and peaceful state of mind is another feature. They are now, in great measure, freed from the turbulence of unruly passions within.

6. Their being in a waiting posture is another feature. They resign business details to younger hands.

7. A joyful anticipation of the blessedness and glory awaiting them is another feature; This is intended to present a high standard of the distinguishing features in the experience of far-advanced Christians.

(George Muirhead, D.D.)

I. WHAT IS THE WAY OF RIGHTEOUSNESS in which the old man is supposed to be found?

1. It is supposed that the old man has spent the preceding part of his life in devotional exercises.

2. It is supposed that the old man has, in the preceding part of his life, practised self-control, and regulated his pursuits and pleasures by the discipline of religion. It is the remembrance of his good deed which awakens our esteem and love.

3. It is supposed that the old man has been a useful member of society. To those insignificant beings who have contributed nothing to the benefit of mankind we owe, when they arrive at old age, not honour, but pity.

II. THAT HONOUR IS DUE TO THE OLD MAN WHO IS FOUND IN THE WAY OF RIGHTEOUSNESS.

1. He is a man, the sincerity of whose religion is placed beyond suspicion by the long trial which it has sustained.

2. He is a man who, through Divine assistance, has fulfilled the end of his creation.

3. He is a man who is qualified, by the wisdom which he has acquired, to be the instructor and guide of his inferiors in years.

4. He is a man who stands high in the favour of God.

5. He is a man who is about to receive the reward of his labours.

(John Dick, D.D.)

1. That righteousness is conducive to old age. This is a fact sustained both by philosophy and history.

2. That piety is conducive to honour.

I. IT IS THE GLORY OF SPIRITUAL RIPENESS. There is something glorious in maturation. The seed ripened into an autumnal crop, the youth ripened into mature manhood, the student ripened into the accomplished scholar, are all objects of admiration. In an old saint there is a truly glorious ripeness. There you have all the seeds of truth and holiness as sown by holy teachers, cultured by experience, fostered by the sunbeam and the showers of God, tried and strengthened in their roots by the storms of adversity, hanging in rich clusters on the boughs ready to be gathered in. "Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season" (Job 5:26).

II. IT IS THE GLORY OF SPIRITUAL COMMAND. Even Egypt's proud despot bowed before it. "And Joseph brought in Jacob his father and set him before Pharaoh, and Jacob blessed Pharaoh" (Genesis 47:7-10). Samuel was an old saint when he died (1 Samuel 25:1; 2 Chronicles 24:15, 16).

III. IT IS THE GLORY OF SPIRITUAL PROSPECTS. "Now lettest Thou Thy servant depart in peace," etc. We conclude with the utterance of a modern author: "As ripe fruit is sweeter than green fruit, so is age sweeter than youth, provided the youth were grafted into Christ. As harvest-time is a brighter time than seed-time, so is age brighter than youth; that is, if youth were a seed-time for good. As the completion of a work is more glorious than the beginning, so is age more glorious than youth; that is, if the foundation of the work of God were laid in youth. As sailing into port is happier than the voyage, so is age happier than youth; that is, when the voyage from youth is made with Christ at the helm."

(D. Thomas, D.D.)

This is a just aphorism and beautifully expressed. Old age is, in a figurative and poetical manner, described by one of its concomitants, and by one which does not directly imply any of its infirmities, but rather is in its very appearance venerable.

I. THE OLD AGE OF THE VIRTUOUS IS HONOURABLE ON ACCOUNT OF THE LIFE WHICH HAS PRECEDED IT. It is the termination of a wise, a well-spent, and a useful life. Such a life reflects great glory on the person who has accomplished it.

1. In a religious and virtuous old man we behold one who has long been exposed to the temptations of the world and has overcome them.

2. A virtuous old age is the termination of a life which has been filled up with worthy and useful actions.

II. THE OLD AGE OF THE VIRTUOUS IS HONOURABLE IN ITSELF.

1. The character which a pious and virtuous old person exhibits to our view is that of goodness, genuine, improved, and useful; of all characters the most respectable. This character was acquired by the conduct of the whole life, and therefore naturally turns our eye backward to its course; but when we consider it as now possessed in its maturity, and actuating the aged person in all his motions, it is, in itself, and without regard to the life which preceded it, a glorious ornament.

2. In old age virtue is naturally accompanied by wisdom and prudence, derived from long experience.

III. THE OLD AGE OF GOOD MEN IS HONOURABLE IN RESPECT OF THE PROSPECTS WHICH ATTEND IT. These are the principal causes of that firmness and cheerfulness under their infirmities which procures them reverence; and these reflect honour upon them in other ways. Old age is the termination of this mortal life; but to good men it is the immediate prelude to immortality. A person who early began to follow holiness, and has persisted in it to an advanced age, is ripe for the glory and happiness of heaven. His hoary head is a natural emblem and the direct forerunner of that everlasting crown which he is ready to receive. Practical reflections:

1. This subject gives us a striking view of the excellence of religion, of the importance of true goodness, fit to recommend it to our love and to engage us in the practice of it. It alone can preserve us innocent and blameless in our younger and gayer days and render us useful in our maturity.

2. It instructs the young in the duty which they owe to their elders. Their years give them superiority, their experience gives them prudence, and, if they have exercised themselves unto godliness, the length of their exercise has rendered them proficients in holiness: these are all natural motives to respect, esteem, and honour. The subject of this discourse suggests to the young instructions likewise of a more extensive nature; it urges them to begin early a religious and holy life. Would you establish your claim to honour when you shall arrive at old age? Be good betimes: begin early, and persist steadily.

3. In the subject of this discourse the old are particularly interested. Are any of you, ye aged, yet strangers to the way of righteousness? Your hoary head is your disgrace. At every age vice is the greatest folly, for at every age men may be hurried in a moment to suffer the punishment of vice; but in old age vice is perfect madness, for the hoary sinner must quickly be summoned to his doom. How dreadfully dangerous is your state!

(Alex. Gerard, D.D.)

I. ITS CHARACTERISTICS.

1. Established faith.

(1)His saving trust is perfected.

(2)His theological convictions are consolidated.

2. Beautiful spirit.

(1)Devoutness.

(2)Humility.

(3)Patience.

(4)Cheerfulness.

(5)Liberality.

(6)Wisdom.

(7)Resignation.

(8)Hopefulness.

3. Continued usefulness.

(1)Sympathy.

(2)Counsel.

(3)Prayer.

(4)Work.

II. ITS GLORY.

1. The glory of rich experience. Has learnt among other lessons —

(1)To believe in the love of God in spite of all contrary appearances.

(2)To always do right irrespective of possible consequences.

(3)To be kind to all, but to place confidence only in the select few.

(4)To sit loose to earthly possessions.

(5)To receive advice, but act with an independent judgment.

(6)To seek right conclusions, uninfluenced by conventional notions.

(7)To put the best probable construction on doubtful actions.

(8)To make allowances for the infirmities of others.

2. The glory of pleasing memories.

(1)Memories of blessings thankfully received.

(2)Memories of work faithfully done.

3. The glory of deserved honour.

4. The glory of thrilling hopes.

(1)Hope of a happy departure from earth.

(2)Hope of a blessed existence in paradise to the end of time.

(3)Hope of a glorious resurrection to eternal life.

(T. Baron.)

People
Solomon
Places
Jerusalem
Topics
Attained, Beauty, Crown, Gained, Glory, Gray, Grey, Hair, Hairs, Hoary, Righteous, Righteousness, Splendor
Outline
1. The Plans of the heart

Dictionary of Bible Themes
Proverbs 16:31

     5155   hair
     5280   crown
     5481   proverb
     5726   old age, attainment
     5727   old age, attitudes

Library
April 27. "The Sweetness of the Lips" (Prov. xvi. 21).
"The sweetness of the lips" (Prov. xvi. 21). Spiritual conditions are inseparably connected with our physical life. The flow of the divine life-currents may be interrupted by a little clot of blood; the vital current may leak out through a very trifling wound. If you want to keep the health of Christ, keep from all spiritual sores, from all heart wounds and irritations. One hour of fretting will wear out more vitality than a week of work; and one minute of malignity, or rankling jealousy or envy
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 13. "The Sweetness of the Lips Increaseth Learning" (Prov. xvi. 21).
"The sweetness of the lips increaseth learning" (Prov. xvi. 21). Life is very largely made up of words. They are not so emphatic, perhaps, as deeds. Deeds are more deliberate expressions of thought. One of the most remarkable authors of the New Testament has said, "If any man offend not in word, the same is a perfect man." It is very often a test of victory in Christian life. Our triumph in this often depends on what we say, or what we do not say. It is said by James of the tongue, "It is set on
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 17. "He that Ruleth his Spirit is Better than He that Taketh a City" (Prov. xvi. 32).
"He that ruleth his spirit is better than he that taketh a city" (Prov. xvi. 32). Temperance is true self-government. It involves the grace of self-denial and the spirit of a sound mind. It is that poise of spirit that holds us quiet, self-possessed, recollected, deliberate, and subject ever to the voice of God and the conviction of duty in every step we take. Many persons have not that poise and recollected spirit. They are drifting at the impulse of their own impressions, moods, the influence of
Rev. A. B. Simpson—Days of Heaven Upon Earth

What I Think of Myself and what God Thinks of Me
'All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.'--PROVERBS xvi. 2. 'All the ways of a man'--then there is no such thing as being conscious of having gone wrong, and having got into miry and foul ways? Of course there is; and equally of course a broad statement such as this of my text is not to be pressed into literal accuracy, but is a simple, general assertion of what we all know to be true, that we have a strange power of blinding ourselves as to what is wrong
Alexander Maclaren—Expositions of Holy Scripture

A Bundle of Proverbs
'Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly. 23. The heart of the wise teacheth his mouth, and addeth learning to his lips. 24. Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. 25. There is a way that seemeth right unto a man, but the end thereof are the ways of death. 26. He that laboureth laboureth for himself; for his mouth craveth it of him. 27. An ungodly man diggeth up evil: and in his lips there is as a
Alexander Maclaren—Expositions of Holy Scripture

Unsound Spiritual Trading
A sermon (No. 849) delivered on Lord's Day morning, January 10th, 1869, at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits."----Proverbs 16:2. During the last two years some of the most notable commercial reputations have been hopelessly destroyed. Men in the great world of trade who were trusted for hundreds of thousands of pounds, around whose characters there hovered no cloud of suspicion nor even the
C.H. Spurgeon—Sermons on Proverbs

Trust in God --True Wisdom
A sermon (No. 392) delivered on Sunday Morning, May 12th, 1861, at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "He that handleth a matter wisely shall find good: and whoso trusteth in the Lord, happy is he."--Proverbs 16:20. Wisdom is man's true path--that which enables him to accomplish best the end of his being, and which therefore gives to him the richest enjoyment and the fullest play for all his powers. Wisdom is the compass by which man is to steer across the trackless waste
C.H. Spurgeon—Sermons on Proverbs

A Wise Desire
I remember once going to a chapel where this happened to be the text, and the good man who occupied the pulpit was more than a little of an Arminian. Therefore, when he commenced, he said, "This passage refers entirely to our temporal inheritance. It has nothing whatever to do with our everlasting destiny: for," said he, "We do not want Christ to choose for us in the matter of heaven or hell. It is so plain and easy that every man who has a grain of common sense will choose heaven; and any person
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Of Predestination
Eph. i. 11.--"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."--Rom. ix. 22, 23.--"What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory." In the creation of the world, it pleased the Lord,
Hugh Binning—The Works of the Rev. Hugh Binning

Conflict.
"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Of Self-Surrender
Of Self-Surrender We should now begin to abandon and give up our whole existence unto God, from the strong and positive conviction, that the occurrence of every moment is agreeable to His immediate will and permission, and just such as our state requires. This conviction will make us resigned in all things; and accept of all that happens, not as from the creature, but as from God Himself. But I conjure you, my dearly beloved, who sincerely wish to give up yourselves to God, that after you have made
Madame Guyon—A Short and Easy Method of Prayer

Abandonment to God --Its Fruit and Its Irrevocability --In what it Consists --God Exhorts us to It.
It is here that true abandonment and consecration to God should commence, by our being deeply convinced that all which happens to us moment by moment is the will of God, and therefore all that is necessary to us. This conviction will render us contented with everything, and will make us see the commonest events in God, and not in the creature. I beg of you, whoever you may be, who are desirous of giving yourselves to God, not to take yourselves back when once you are given to Him, and to remember
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom
Thomas Watson—A Body of Divinity

Epistle xx. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. Our most pious and God-appointed lord, among his other august cares and burdens, watches also in the uprightness of spiritual zeal over the preservation of peace among the priesthood, inasmuch as he piously and truly considers that no one can govern earthly things aright unless he knows how to deal with divine things, and that the peace of the republic hangs on the peace of the universal Church. For, most serene Lord, what human power, and what strength
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess
Arthur W. Pink—The Sovereignty of God

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go.
Hugh Binning—The Works of the Rev. Hugh Binning

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is
Charles Grandison Finney—Systematic Theology

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought,
Leo the Great—Writings of Leo the Great

The Consolation
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received at the LORD 's hand double for all her sins. T he particulars of the great "mystery of godliness," as enumerated by the Apostle Paul, constitute the grand and inexhaustible theme of the Gospel ministry, "God manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on
John Newton—Messiah Vol. 1

Epistle ii. To Anastasius, Bishop of Antioch.
To Anastasius, Bishop of Antioch. Gregory to Anastasius, Patriarch of Antioch. I have received the letters of your most sweet Blessedness, which flowed with tears for words. For I saw in them a cloud flying aloft as clouds do; but, though it carried with it a darkness of sorrow, I could not easily discover at its commencement whence it came or whither it was going, since by reason of the darkness I speak of I did not fully understand its origin. Yet it becomes you, most holy ones, ever to recall
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How the Impatient and the Patient are to be Admonished.
(Admonition 10.) Differently to be admonished are the impatient and the patient. For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows. The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some
Leo the Great—Writings of Leo the Great

Effects of Messiah's Appearance
The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: Then shall the lame man leap as an hart, and the tongue of the dumb sing. H ow beautiful and magnificent is the imagery, by which the Prophet, in this chapter, represents the effects of MESSIAH'S appearance! The scene, proposed to our view, is a barren and desolate wilderness. But when He, who in the beginning said, Let there be light, and there was light, condescends to visit this wilderness, the face of nature is
John Newton—Messiah Vol. 1

A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians
Thomas Watson—A Body of Divinity

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