To those who are even ordinarily humane, the accounts which are sometimes given of horrible cruelty seem to be barely credible; it is difficult to understand how a heart that is anywise human can hold such fearful feelings as are thus expressed. On the other hand, to those who have been brutalized by the long practice of cruelty, it is often found almost incredible that men and women can be capable of great generosity either of heart or hand. From the lowest depth of cruelty to the noblest height of kindness there is a very large ascent.
I. THE MORAL SCALE. At the very bottom of this scale is:
1. An absolute and even a keen delight in inflicting and in witnessing pain: this is nothing short of fiendish. Then comes, perhaps:
2. A hard indifference; an utter unconcern when suffering is beheld; a perfect readiness that it should be inflicted and endured. Less iniquitous, perhaps, than this is:
3. The steeling of the heart against the appeal which is made by suffering, and which is not altogether unfelt; the presence of some sensibility, but the endeavour, for some reason, to suppress the emotion that is excited.
4. The inward acknowledgment that interposition is due and should be rendered, but the careful and ingenious avoidance of the duty; the passing by on the other side.
5. The compounding of a felt obligation to help by tendering some almost worthless contribution. Then, moving upward, we arrive at:
6. The act of practical kindness to the sorrowful or the needy.
7. The act of generous succour, wherein that which is given is really felt.
8. The summit of self-sacrificing love, on which we "lay down our lives for the brethren," even as our Lord laid down his life for us all.
II. OUR PLACE IN THIS SCALE. The question for us to answer is - Where do we stand? How far from the height? how near to the depth? Must we stand condemned? or may we hope that it is well with us in this most serious feature of human character?
III. THE WAY UPWARD. We shall probably conclude that, although our spirit is far from that of the "generation whose teeth are as swords," etc., it is not as truly and as thoroughly the spirit of Christ, the pitiful, the merciful, the magnanimous One, as we would that it were. And we want to know what we can do to leave all cruelty, all unkindness, and even all inconsiderateness, far below us, and to rise to the exalted altitude of pure and noble beneficence. Our best plan will be to make an earnest endeavour:
1. To realize the essential brotherhood of man as being based upon that great fact of the Fatherhood of God.
2. To dwell upon the great and almost boundless capacities of mankind, on the extent to which we can suffer both in body and in spirit, and the degree of joy and excellency to which we may be raised.
3. To study with devout diligence the life and the language, the spirit and the will, of Jesus Christ.
4. To move freely and frequently, both in actual life and in the paths of literature, amongst the gracious and the generous, the kind-hearted and the noble-minded.
5. To address ourselves seriously to the work of showing kindness in every open way to those whom we can reach. Whom we help we pity, whom we serve we love. - C.
There is a generation that are pure in their own eyes.
There is a whole generation, not merely a few individuals, of self-justified sinners.
I. THE SELF-RIGHTEOUS HEATHEN. But he has very serious and pitiable disadvantages. He has but the law of nature, with a few rays of Divine truth which, through tradition, have broken in upon his darkness.
II. THE SELF-RIGHTEOUS JEW. The modern Jew is precisely where the Jew who rejected Jesus as the Messiah was in St. Paul's days.
III. THE SELF-RIGHTEOUS INFIDEL. He worships reason, and he thinks that he has the only rational religion. He is his own standard of perfection.
IV. THE SELF-RIGHTEOUS MAN OF THE WORLD. One who pays very slight regard to externals — the mere forms of religion — and none at all to the internals.
V. THE PHARISEES AND SEMI-PHARISEES OF THE PRESENT DAY. Those who trust in themselves that they are righteous, and despise others; who mix together faith and works in regard to justification.
VI. THE EVANGELICAL PHARISEE. Loud in his profession, censorious of the world, and also of humble Christians who feel doubt and hesitation, not professing quite so much. His faith does not work by love, nor purify the heart. Such men have no constancy — they have not the vitality of the principle of grace rooted in the heart.
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People
Agur,
Ithiel,
Jakeh,
Massa,
UcalPlaces
JerusalemTopics
Afflicted, Consume, Destruction, Devour, Generation, Jaw, Jaws, Jaw-teeth, Kind, Knives, Mankind, Needy, Poor, Strong, Swords, TeethOutline
1. Agur's confession of his faith7. The two points of his prayer10. The meanest are not to be wronged11. Four wicked generations15. Four things insatiable24. four things exceeding wise29. Four things stately32. Wrath is to be preventedDictionary of Bible Themes
Proverbs 30:14 5189 teeth
5372 knife
5480 protection
Proverbs 30:11-14
6151 dirt
Library
A Homily for Humble Folks
A Sermon (No. 2140) delivered on Lord's Day, April 27th, 1890 by C.H. Spurgeon at the Metropolitan Tabernacle, Newington. "Surely I am more brutish than any man, and have not the understanding of a man."--Proverbs 30:2. Sometimes it is necessary for a speaker to refer to himself, and he may feel it needful to do so in a way peculiar to the occasion. When Elihu addressed himself to Job and the three wise men, he commended himself to them saying, "I am full of matter, the spirit within me constraineth …
C.H. Spurgeon—Sermons on ProverbsTemporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel
The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation …
Thomas Watson—The Ten Commandments
Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in …
John Bunyan—The Works of John Bunyan Volumes 1-3
Vehicles of Revelation; Scripture, the Church, Tradition.
(a) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation (de Incarn. 40. 2) of the destined reality, and along with the latter (ib. 12. 2 and 5) for all the world a holy school of the knowledge of God and the conduct of the soul.' After it there is the history of the life and teaching of Christ and the writings …
Athanasius—Select Works and Letters or Athanasius
Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning
"Wash You, Make You Clean, Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil," &c. If we would have a sum of pure and undefiled religion, here it is set down in opposition to this people's shadow of religion, that consisted in external ordinances and rites. We think that God should be as well-pleased with our service as we ourselves, therefore we choose his commands which our humour hath no particular antipathy against and refuse others. But the Lord will not …
Hugh Binning—The Works of the Rev. Hugh Binning
Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life
Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners
Further Incidents of the Journey to Jerusalem - the Mission and Return of the Seventy - the Home at Bethany - Martha and Mary
ALTHOUGH, for the reasons explained in the previous chapter, the exact succession of events cannot be absolutely determined, it seems most likely, that it was on His progress southwards at this time that Jesus designated' [3870] those seventy' [3871] others,' who were to herald His arrival in every town and village. Even the circumstance, that the instructions to them are so similar to, and yet distinct from, those formerly given to the Twelve, seems to point to them as those from whom the Seventy …
Alfred Edersheim—The Life and Times of Jesus the Messiah
A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3
Thoughts Upon Worldly Riches. Sect. I.
HE that seriously considers the Constitution of the Christian Religion, observing the Excellency of its Doctrines, the Clearness of its Precepts, the Severity of its Threatnings, together with the Faithfulness of its Promises, and the Certainty of its Principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true Religion in the World, should notwithstanding be generally as wicked, debauched and …
William Beveridge—Private Thoughts Upon a Christian Life
Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects …
Athanasius—Select Works and Letters or Athanasius
A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3
Concerning the Scriptures.
Concerning the Scriptures. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain, I. A faithful historical account of the actings of God's people in divers ages; with many singular and remarkable providences attending them. II. A prophetical account of several things, whereof some are already past, and some yet to come. III. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity
Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament
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