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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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It was not for the purpose of concealment, but rather for the purpose of communication, that David hid the word of God in his heart. says the Psalmist, shall speak And again, With my lips have I declared all the judgments of thy mouth.' The word of God is not merely a trust which we should keep with a jealous care, but also a talent which we should employ with diligence and zeal for the spiritual good both of ourselves and others. No man who knows its value feels any disposition to monopolize the precious treasure; on the contrary, as it is his duty, so it will be his delight to put his fellow-sinners in possession of it; and in attempting to make it the instru

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 of holiness. He had found it to be a 'lamp to his feet, and a light unto his path.' In affliction it had been his comforter, and his guide in diffi-My tongue,' culty and distress. When temptation assailed, of thy word.' it fortified him with the means of defence and security; and when conscience accused, it cheered him with the assurances of forgiveness and favour. In allusion to the effects which it had produced upon himself, he could affirm that the law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; the fear of the Lord is clean, enduring for ever; the judgment of good to others, he will render it more ments of the Lord are true and righteous altogether.' 'Thy word have I hid in mine heart.'

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

racter.

The only way to render the word of God fruitful 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 many principles of holy activity and devoted

productive of benefit to his own soul. "God be merciful unto us, and bless us; and cause his face 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.'

EIGHTEENTH DAY.-MORNING.

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

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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 Godhead bodily.' He is full of compassion; for we 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 grace is exceeding 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.'

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 never 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 can not 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.' Solomon surpassed all other men in wisdom, but we

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.

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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

knowledge for thyself; wisdom and knowledge | wisdom of God.' Its doctrines are the word of is granted unto thee; and I will give thee riches, wisdom;' its precepts are 'the ways of wisdom.' and wealth, and honour, such as none of the kings All who believe and obey it have been made have had, that have been before thee, neitherwise unto salvation.' The voice of Christ shall there any after thee have the like.' Thus speaks in every part of it, and in every part it appears that 'godliness is profitable unto all it speaks the language of true wisdom. Obthings, having the promise of the life that now is, and of that which is to come.'

Wisdom comprehends all that is essential to the spiritual and eternal interests of man. It is another name for real and saving religion. In principle, it is faith; in experience, it is peace; and in character, holiness. It is the pearl of great price; it is the one thing needful. Other things may be desirable, this is indispensable. Other things may be needful to some, but all stand in need of wisdom, whether learned or ignorant, high or low, rich or poor.' 'Wisdom is the principal thing; therefore get wisdom; and with all thy getting, get understanding. She is more precious than rubies, and all the things thou canst desire are not to compared unto her. She is a tree of life to them that lay hold upon her, and happy is every one that retaineth her.' And as wisdom is necessary to all, so it is attainable by all. 'Wisdom crieth aloud; she uttereth her voice in the streets, If any man thirst, let him come unto me and drink.' But wisdom is God's gift; as he confers the blessing, so he claims the glory. Let us then live in the spirit of dependence and gratitude, daily asking, 'So teach us to number our days, that we may apply our hearts unto wisdom.'

'Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever.' Amen.

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NINETEENTH DAY.-MORNING.

Wisdom crieth at the gates, at the entry of the city, at the coming in at the doors,' Prov. viii.

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The publicity of its announcements. heathen oracles uttered their responses in secret, and with studied ambiguity. Error shuns the light; but wisdom 'crieth' that all may hear. She comes forth to the gates of the city, or the streets, and other public places, where all classes of the people usually congregate in the greatest numbers. Thus did Jesus in the course of his personal ministry. In the last day, that great day of the feast, he stood and cried, saying, 'If any man thirst, let him come unto me and drink.' To Pilate, who asked him of his disciples and of his doctrine, he could say, 'I spake openly to the world, I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.' He had not one doctrine for the rich, and another for the poor; but addressed to the people without distinction and without exception the word of truth and salvation. That which he did in his own person, he commanded the disciples to do in his name, 'What I tell you in darkness, that speak ye in the light; and what ye hear in the ear, that preach ye upon the house tops.' It is his will that all men should come to the knowledge of the truth, that they may be saved. Still he cries, Unto you, O men, I call, and my voice is to the sons of men. Who hath ears to hear, let him hear. The gospel is recommended by—

The kindness and impartiality of its administration. Wisdom crieth at the gates, at the entry of the city,' in the hearing of a large and promiscuous multitude, comprehending persons of every variety of rank and character. No where is the preaching of the gospel so much needed as in places of public resort, frequented as they usually are by the most ignorant, depraved, and

worthless of mankind. The master of the feast commanded his servants, 'Go out into the high ways, and as many as ye shall find bid to the By wisdom Solomon intends the Son of God. His marriage.' In him there is enough and to spare; people may be wise, but he is wisdom. He is and as the provision is sufficient for all, so it is the essence, the source, the perfection, the per- offered to all without money and without price.' sonification of wisdom. The term wisdom may, There is no respect of persons with him. He conhowever, be understood to represent that system demned the proud Pharisees who felt no need of of divine truth which was taught by him, and by repentance; but kept company with the publithe apostles in his name. The gospel is emi-cans and sinners, who confessed their guilt, and nently entitled to the appellation of wisdom. It desired instruction. The gospel is remarkable is the wisdom of God in a mystery; the manifold for

Plainness and simplicity. It speaks not only to the multitude promiscuously, but particularly to individuals. All the knowledge of it which is necessary may easily be obtained even by the most illiterate inquirer. Wisdom crieth not only 'at the gates, at the entry of the city,' but also at the coming in at the doors.' Thus Christ taught both publicly, and from house to house. Not only has he placed the word of salvation within our reach, he has brought it to our very doors. He has made it not only accessible, but intelligible to all, so that every man may read and can understand it for himself. 6 And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. The wayfaring men, though fools, shall not err therein.' The gospel is characterised by

have refused, and the means of grace which they have despised, and the opportunities of improvement which they have neglected, and the capacities of usefulness which they have misapplied, will form so many bitter ingredients in their cup of misery. But now is the accepted time.' Let the cry of wisdom, calling to repentance and promising forgiveness, be responded to in the prayer of the publican, who smiting on his breast, and not daring so much as to lift up his eyes to heaven, cried, 'God be merciful to me a sinner.' Such a cry will assuredly come up with acceptance into the ears of the Lord God of Sabaoth, who is not only compassionate and merciful, but 'faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.'

NINETEENTH DAY.-EVENING.

'Oh that they were wise, that they understood this, that they would consider their latter end!' Deut. xxxii. 29.

THE Jews were proverbially inconsiderate. Isaiah complained of them saying, 'The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.' Moses had witnessed many sad proofs of their forgetfulness and folly: and at the close of a long and laborious life, spent in their service, his heart's desire and prayer for them was, 'that they would consider their latter end.' The subject was not more important to them than it is to all. It teaches us that to 'consider our latter end' constitutes true wisdom. By our latter end he means death. But it cannot be profitably considered unless it is properly understood. We understand it to be—

The urgency of its calls and invitations. Accordingly wisdom 'crieth' with an earnest and importunate voice. And she does not wait to be applied to, but goes forth to meet the people 'at the entry of the city,' and there solicits their attention. She perseveres in the attempt, and continues to press upon them with her importunities, following them from the gates' of the city even to the coming in at the doors' of their houses. Truly the Lord 'is long-suffering to usward, not willing that any should perish, but that all should come to repentance.' He not only waiteth to be gracious, but employs positive means in order to persuade sinners to turn and live. He addresses them by his word and ordinances, by his ministers and people, by the remonstrances of conscience and the dispensations of providence. He speaks to them in the language of kindness and terror, of promise and threatening, of expostulation and entreaty. Instead of leaving them to the consequences of their criminal resistance, he bears with their indifference and renews his solicitations; he The end of our present state of being, of its raises another and a louder cry; has recourse joys and sorrows, its duties and dangers, its posto more urgent importunity and more powerful sessions and pursuits, its comforts and cares. The means to enforce their compliance. With some hand then forgets its cunning, the tongue is silent, the means prove successful; and when sinners the pulse ceases to beat, and the lungs to breathe; repent and turn to the Lord, he sees in them the whole frame becomes a lump of cold and the travail of his soul, and is satisfied. Others senseless clay. The ties which bind us to our continue impenitent; and over them he utters nearest and dearest friends, and to every thing the lamentation of unavailing sympathy: If earthly, are then broken asunder; for they that thou hadst known, even thou, at least, in this have wives shall be as though they had none; thy day, the things which belong unto thy peace; and they that weep as though they wept not, and but now they are hid from thine eyes!' they that buy as though they possessed not; for the fashion of this world passeth away.' And the change is final. There is hope of a tree if it be cut down, that it will sprout again. But man dieth and wasteth away; yea, man giveth up the

How fearful, yet how just, will be the condemnation of those who turn a deaf ear to the cry of heavenly wisdom! They are without excuse; and the invitations of mercy which they

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