1. Vice produces a temper which is very unfavourable to our enjoyment. It destroys the constitution, and breaks the vigour of the soul. It subjects it to the most uneasy feelings and the most painful passions (Isaiah 1:5, 6). The fiercest shocks of thunder, winds, and rains cannot produce more dreadful convulsions in the frame of nature, than those into which tumultuous, exorbitant, and jarring passions throw the soul: they ravage all its enjoyments.

2. On the other hand, virtue establishes a temper in the soul, which fits us for taking pleasure in whatever we possess. It dispels the black clouds which overcast the vicious heart, and intercept the comfort which might arise from outward things: they are scattered b.y. its brightness; they fly away before it as the shadows of the night before the rising sun. A virtuous temper lays the mind open to every satisfaction that comes in its way, prepares it for embracing and enjoying it; and it renders the man so well disposed, so happy in himself, that almost every object throws some satisfaction in his way.

II. His ENJOYMENT IS MORE DURABLE.

1. As bodily distemper, from small beginnings, increases till it prove mortal, as one disease neglected is the cause of many others; so the vices of the depraved heart daily acquire new strength by indulgence; they propagate many more; they infect the temper and disorder the constitution with a growing multitude of tormenting passions; they root guilt, remorse, and terror deeper in the soul. Whatever good qualities he once possessed, they will be gradually choked by his spreading vices; they will wither and decay; his capacity of enjoyment will be blasted in the same proportion. The man who never thinks of rectifying the depravities of his temper, but goes on to indulge them without control, must at last become abandoned, and insusceptible of genuine satisfaction.

2. The enjoyment of the good man is in every respect the reverse. Like his practice, it is as the shining light, that shineth more and more unto the perfect day. His virtue does not merely secure the continuance of that relish which he has for true pleasure; it improves his relish in proportion as itself is, by careful practice, strengthened and refined. By daily progress in holiness, he will be more and more possessed of that heavenly serenity of soul, which, by giving him the full enjoyment of himself, prepares him for deriving high and solid satisfaction from every agreeable circumstance in his worldly condition.

III. BUT A STRONG OBJECTION SEEMS TO ARISE FROM EXPERIENCE: the wicked, it may be urged, have actually a greater, and the righteous a less degree of enjoyment than we have asserted. We admit the fact; if the wicked were so totally destitute of enjoyment as we have represented them to be, their life would be insupportable: but we maintain that, when this fact is examined, instead of weakening our argument, it will confirm it. We have hitherto supposed the character to be purely virtuous, or purely vicious, that by viewing virtue and vice separately, we might the better discover the genuine tendency of both: but every human character is mixed, composed of some virtues and some vices; and the actual enjoyment of every human creature is affected by each of the ingredients which enter into the composition. Every abatement to which the good man's enjoyment is liable in this mixed state, is to be placed to the account of vice and whatever degree of enjoyment the world can convey to the wicked, is to be ascribed to their imperfect virtues.

1. If these things be so, need we be surprised that so few are really happy? Is it not rather surprising that so many find life tolerable?

2. Need we be concerned that outward things are distributed so promiscuously, or so unequally? It is in the power of every man, by the assistance of God's grace, to cultivate a virtuous and holy temper: and this is infinitely more important to his enjoyment than the gaudiest distinctions of external state.

3. Would we be truly happy? Let us be virtuous. It is not more our duty than it is our interest.

(A. Gerard, D. D.)

2. Nor is it less surprising, on the other hand, to see how irreligion wears out and destroys, if not the riches themselves of worldly men, at least all the enjoyment and pleasure that might be looked for in them. How often do we hear of great fortunes dissipated unexpectedly, and nothing, people say, to show for it all I

3. This becomes still plainer when we come down to more particulars — to the things wherein people are supposed particularly to enjoy their wealth. "Better is a dinner of herbs, where love is, than a stalled ox, and barred therewith." Who would not rather be St. John in the wilderness, with the leathern girdle about his loins, and his meat locusts and wild honey, than such a wealthy king as Herod, "making a feast to his lords, high captains, and chief estates of Galilee"?

4. It is the same in the matter of health and strength. A saint on a sick-bed — Hezekiah turning his face to the wall and praying — shall do more, shall really exert more power to change the face of the world, than a mighty conqueror, such as Sennacherib, at the head of his army.

5. One chief supposed advantage of wealth is, that it enables men to choose their company, and to abound in all social enjoyment; but one sure friend that the righteous hath is worth all the companions of the ungodly. Elijah in the wilderness, with now and then a visit from an angel: did he not find that the remembrance of those rare moments cast a light over all his long, solitary hours, which quite prevented them from being tedious? Did he ever wish himself, think you, in Ahab's place, with his many friends and allies, and his seventy children?

6. Nay, and the same rule holds, not only in respect of outward things, but of knowledge also, and scholarship, and acquaintance even with divine matters. Thus a little drop of knowledge, touched by Divine grace, may swell into a sea: as the wise son of Sirach describes God's dealings with himself: "I came out," he says, "as a brook from a river, and as a conduit into a garden: I said, I will water my best garden, and will water abundantly my garden bed; and lo, my brook became a river, and my river became a sea." Because he applied himself to his immediate and nearest duty with all [ is heart, God blessed him with large and high knowledge, beyond all the ungodly wisdom of the world.

7. Such is God's mercy on the one hand, and the perverseness of men on the other, that, even in respect of spiritual blessings also, the psalmist's saying holds true. A little measure of grace well employed, and received into a heart willing to be made righteous, is better — far better — than the highest spiritual privileges, when God, in His unsearchable judgments, has vouchsafed them to unworthy persons. Here is comfort for those who seem to be placed in less favourable circumstances than others; less within reach of the means of grace; farther from churches, or with rarer opportunities of receiving the Sacraments. I do not deny that their loss is great: yet our Lord not doubtfully gives us to understand that it may be made up, though they themselves know not how, by increased and most earnest prayers and endeavours on their part. They may be like the woman of Canaan, who, although she was in the place of the dogs, yet was allowed a portion of the children's bread, because of her great faith, her persevering and humble prayer.

(Plain Sermons by Contributors to the "Tracts for the Times. ")

(W. M. Taylor.)

     5457   power, human

Psalm 37:16-19

     5292   defence, divine

April 11. "Commit Thy Way unto the Lord" (Ps. xxxvii. 5).
"Commit thy way unto the Lord" (Ps. xxxvii. 5). Seldom have we heard a better definition of faith than was given once in one of our meetings by a dear old colored woman, as she answered the question of a young man how to take the Lord for needed help. In her characteristic way, pointing her finger toward him, she said with great emphasis: "You've just got to believe that He's done it, and it's done." The great danger with most of us is, that after we ask Him to do it, we do not believe that it's …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 19. "Rest in the Lord and Wait Patiently for Him" (Ps. xxxvii. 7).
"Rest in the Lord and wait patiently for Him" (Ps. xxxvii. 7). It is a very suggestive thought that it is in the Gospel of Mark, which is the Gospel of service, we hear the Master saying to His disciples, "Come ye apart into a desert place, and rest awhile." God wants rested workers. There is an energy that may be tireless and ceaseless, and yet still as the ocean's depth, with the peace of God, which passes all understanding. The two deepest secrets of rest are, first, to be in harmony with the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 24. "Fret not Thyself in any Wise" (Ps. xxxvii. 8).
"Fret not thyself in any wise" (Ps. xxxvii. 8). A life was lost in Israel because a pair of human hands were laid unbidden upon the ark of God. They were placed upon it with the best intent to steady it when trembling and shaking as the oxen drew it along the rough way, but they touched God's work presumptuously, and they fell paralyzed and lifeless. Much of the life of faith consists in letting things alone. If we wholly trust an interest to God we can keep our hands off it, and He will guard it …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 5. "Rest in the Lord" (Ps. xxxvii. ).
"Rest in the Lord" (Ps. xxxvii.). In the old creation the week began with work and ended with Sabbath rest. The resurrection week begins with the first day--first rest, then labor. So we must first cease from our own works as God did from His, and enter into His rest, and then we will work, with rested hearts, His works with effectual power. But why "labor to enter into rest"? See that ship--how restfully she sails over the waters, her sails swelling with the gale; and borne without an effort! And …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Secret of Tranquillity
'Delight thyself also in the Lord, and He shall give thee the desires of thine heart 5. Commit thy way unto the Lord.... 7. Rest in the Lord, and wait patiently for Him.'--PSALM xxxvii. 4, 5, 7. 'I have been young, and now am old,' says the writer of this psalm. Its whole tone speaks the ripened wisdom and autumnal calm of age. The dim eyes have seen and survived so much, that it seems scarcely worth while to be agitated by what ceases so soon. He has known so many bad men blasted in all their leafy …
Alexander Maclaren—Expositions of Holy Scripture

The Heart's Desire Given to Help Mission Work in China.
"Sept. 30 [1869].--From Yorkshire L50.--Received also One Thousand Pounds to-day for the Lord's work in China. About this donation it is especially to be noticed, that for months it had been my earnest desire to do more than ever for Mission Work in China, and I had already taken steps to carry out this desire, when this donation of One Thousand Pounds came to hand. This precious answer to prayer for means should be a particular encouragement to all who are engaged in the Lord's work, and who may …
George Müller—Answers to Prayer

Of the Zealous Amendment of Our Whole Life
Be thou watchful and diligent in God's service, and bethink thee often why thou hast renounced the world. Was it not that thou mightest live to God and become a spiritual man? Be zealous, therefore, for thy spiritual profit, for thou shalt receive shortly the reward of thy labours, and neither fear nor sorrow shall come any more into thy borders. Now shalt thou labour a little, and thou shalt find great rest, yea everlasting joy. If thou shalt remain faithful and zealous in labour, doubt not …
Thomas A Kempis—Imitation of Christ

Of the Inward Growth of Patience, and of the Struggle against Evil Desires
O Lord God, I see that patience is very necessary unto me; for many things in this life fall out contrary. For howsoever I may have contrived for my peace, my life cannot go on without strife and trouble. 2. "Thou speakest truly, My Son. For I will not that thou seek such a peace as is without trials, and knoweth no adversities; but rather that thou shouldest judge thyself to have found peace, when thou art tried with manifold tribulations, and proved by many adversities. If thou shalt say that …
Thomas A Kempis—Imitation of Christ

Columban.
THE wild districts of Ireland were occupied with convents, after the example of Patrick, and cultivated by the hard labour of the monks. The Irish convents were distinguished by their strict Christian discipline, their diligence and their zeal in the study of the Scriptures, and of science in general, as far as they had the means of acquiring it. Irish monks brought learning from Britain and Gaul, they treasured up this learning and elaborated it in the solitude of the convent, and they are said …
Augustus Neander—Light in the Dark Places

The Fourth Continental Journey.
1842-3. In the journey which now lay before them, John and Martha Yeardley were about to explore a part of Europe hitherto untried,--the province of Languedoc, conspicuous in past ages for its superior enlightenment, but now, owing to the temporary mastery of error, wrapt in ignorance and gloom. In this mission, the opportunities which they found for reviving and gathering together the scattered embers of truth, were nearly confined to social intercourse; in seeking occasions for which, they availed …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Christian Devotion to God's Will.
I into God's own heart and mind My heart and mind deliver, What evil seems, a gain I find, E'en death is life for ever. I am His son, Who spread the throne Of heaven high above me. Tho' I bend low Beneath His blow, Yet still His heart doth love me. He ne'er can prove untrue to me, My Father aye must love me, And tho' He cast me in the sea, He only thus would prove me; In what He good Doth count, He would My heart establish ever. And if I stand, His mighty hand Will raise me, and deliver. Vain had …
Paul Gerhardt—Paul GerhardtÆs Spiritual Songs

Biographical Sketch.
Paul Gerhardt was born in Graefenhainichen in Electoral Saxony, where his father, Christian Gerhardt, was Burgomaster. There is some doubt as to the precise year of his birth, owing to the destruction of the church books when the place was burnt by the Swedes on the 16th of April, 1637. According to some, the event took place in the year 1606; according to others, in 1607. The probability is in favour of the former date, for General Superintendent Goltlob Stolze, of Luebben,[1] says that he died, …
Paul Gerhardt—Paul GerhardtÆs Spiritual Songs

The Exile.
David's first years at the court of Saul in Gibeah do not appear to have produced any psalms which still survive. "The sweetest songs are those Which tell of saddest thought." It was natural, then, that a period full of novelty and of prosperous activity, very unlike the quiet days at Bethlehem, should rather accumulate materials for future use than be fruitful in actual production. The old life shut to behind him for ever, like some enchanted door in a hill-side, and an unexplored land lay beckoning …
Alexander Maclaren—The Life of David

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness …
Alexander Maclaren—Expositions of Holy Scripture

Fret not Thyself
To fret means to chafe, to be irritated, to be uneasy, to be troubled and bothered. It is just the opposite of peaceful, trustful rest. Jesus has promised us rest to our souls, and we may have this rest. We can not have it, however, if we give place to worrying and fretting. God's purpose for us is that we shall have calmness and soul-quietness, even in the midst of tribulation. He has said, "My peace I give unto you." He followed this by saying, "Let not your heart be troubled, neither let it be …
Charles Wesley Naylor—Heart Talks

Grace and Holiness.
"Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: To the end He may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints."--1 THESS. iii. 11-13. There are few more precious subjects for meditation and imitation than the prayers and intercessions of the great Apostle. …
W. H. Griffith Thomas—The Prayers of St. Paul

The Perfect Heart.
For the eyes of the Lord ran to and fro throughout the whole earth, to shew Himself strong in the behalf of them whose heart is perfect toward Him--2 CHRON. xvi. 9. This passage occurs in the history of Asa, one of the most godly and devoted kings that ever sat upon the throne of Judah. We are told in the fourteenth chapter that he commenced his reign by setting himself to destroy the idolatry into which the whole nation had been betrayed by its former ruler, and to restore the worship and service …
Catherine Booth—Godliness

Exegetic.
(i) As of the De Spiritu Sancto, so of the Hexæmeron, no further account need be given here. It may, however, be noted that the Ninth Homily ends abruptly, and the latter, and apparently more important, portion of the subject is treated of at less length than the former. Jerome [472] and Cassiodorus [473] speak of nine homilies only on the creation. Socrates [474] says the Hexæmeron was completed by Gregory of Nyssa. Three orations are published among Basil's works, two on the creation …
Basil—Basil: Letters and Select Works

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments

"Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Another Wonderful Record of 25.
A Christian minister, living in Northern Indiana, was in want, and knelt in prayer again and again before his Father in heaven. His quarterly allowance had been withheld, and want stared him in the face. Constrained by urgent need, and shut up to God for help, he pleaded repeatedly for a supply of his temporal wants. Now see how extraordinary was the plan of the Lord to send relief. "In one of the lovely homes of Massachusetts, while the snow was falling and the winds were howling without, a lady …
Various—The Wonders of Prayer

Introduction. These Two Books were Written against the Novatian Heresy...
These two books were written against the Novatian heresy, which took its name, and to a considerable extent its form, from Novatus, a priest of the Church of Carthage, and Novatian, schismatically consecrated bishop at Rome. It was the outcome of a struggle which had long existed in the Church upon the question of the restitution to Church privileges of those who had fallen into grievous sin, and the possibility of their repentance. The severest ground was taken by the Novatians, who were condemned …
St. Ambrose—Works and Letters of St. Ambrose

Thou Shalt not Steal.
This Commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in German Mildigkeit, "benevolence;" which is a work ready to help and serve every one with one's goods. And it fights not only against theft and robbery, but against all stinting in temporal goods which men may practise toward one another: such as greed, usury, overcharging and plating wares that sell as solid, counterfeit wares, short measures and weights, and who could tell all the …
Dr. Martin Luther—A Treatise on Good Works