xxiii. 12); and many a plot in after ages against the Church--all

vividly pourtray this unwearied wickedness.--_Bridges._

The fearful stage of debasement when the tendency to sin is like the craving for stimulants, as a condition without which there can be no repose.--_Plumptre._

The trouble of others is the rest of the wicked.--_Jermin._

Just as bread forms the flesh, and makes it grow, according as it is eaten, so wickedness is the food of the spirit. "My meat is," says Christ, "to do the will of Him that sent me, and to finish His work" (John iv. 34). "Thy words were found, and I did eat them" (Jer. xv. 16). So in chap. i. 31. "Therefore shall they eat of the fruit of their own way"--the meaning being, that a man's way, spiritually considered, is all that forms him. He feeds upon it. If it is righteous, it nourishes him in life. If it is wicked, it nourishes him in death. He feeds on food of wickedness, and grows exactly in proportion as he sins. His very life is in its very self a deadly self-banqueting.--_Miller._

They sin, not of frailty, but of malice; not by occasion, as it were, but by an insatiable desire of committing wickedness.--_Muffet._

Verse 18. He sets forth betime in the morning and travels to meet the day.

The sun is an emblem, not of the just, but of the Justifier. Christ alone is the light of the world. The just are those whom the Sun of Righteousness shines upon. . . . When any portion of the earth's surface begins to experience a dawn diminishing its darkness, it is because that portion is gradually turning round towards the sun, the centre of light fixed in the heavens. When any part of the earth lies away from the sun, and in proportion to the measure of its aversion, it is dark and cold, in proportion as it turns to him again its atmosphere grows clearer, until in its gradual progress it comes in sight of the sun, and its day is perfect then. So is the path of the just. Day is not perfect here in the believer's heart . . . but the machinery of the everlasting covenant is meantime going softly and silently as the motion of the spheres; and they that are Christ's here, whatever clouds dim their present prospect, are wearing every moment farther from the night, and nearer to the day.--_Arnot._

There is a day to be which shall be a day indeed, without cloud, without night, without morning, without evening. Unto this day leadeth the path of the righteous, and which going on, shineth more and more, until at last when it seemeth to go out, it shall be received into that light which never goeth out.--_Jermin._

Light is emblematical of _knowledge, holiness_, and _joy._ The three bear invariable proportion to each other--holiness springing from knowledge, and joy from both. . . . "The entrance of God's word gives light." But the entrance of this light into the mind is often, like the early dawn, feeble, glimmering, uncertain. . . . But it does not abide so. . . . He who is enlightened from above is eager for more of the blessed light. He thirsts for knowledge, and is on the alert to obtain it. . . . With growth in knowledge there is growth in holiness. At the first dawn of spiritual light some faint desires are felt after God and sanctity. These progressively increase, and they show their influence in the increase of practical godliness. . . . And joy is the natural attendant of spiritual illumination and inward sanctity. It, too, is progressive. Like the sun in every stage of his diurnal course, it may be overcast by occasional clouds. But as the sun appears the brighter on his emerging from the cloudy veil, so the trials of the just serve to give lustre to their virtues.--_Wardlaw._

Verse 19. It is interesting to note the resemblance between these words and those of our Lord (John xi. 10; xii. 35).--_Plumptre._

Strange enough: it is a confessed darkness. There is a sort of common light that tells a man that impenitence is darkness. And yet it does not teach him better. Like mere physical light at times, some chemical ray is absent. The darkness that remains is a darkness that may be felt. It constitutes our eternal chains (2 Pet. ii. 4); it binds a man on the car of ruin. And like a Christian, who, in his partial light, may fail to know what is blessing him, so the sinner in his absolute darkness, takes industry for virtue, and family love for wholesome righteousness; and does not know the incidents of life that are stumbling blocks to eternal ruin.--_Miller._

Sinners are in such darkness that they are insensible to the objects that are leading them to ruin, thus they stumble--1. At the great deceiver. 2. At one another. 3. At Divine Providence. 4. At their common employments. 5. At the nature and tendency of their religious performances. 6. At the preaching they hear. 7. At the blindness of their hearts.--_Emmons, from Lange's Commentary._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 20-27.

THE PATH OF SAFETY.

_For Homiletics on Verses_ 20-22, _see chap._ ii. 1-5, _etc._

Verses 23-27. +I. A man's most precious and real possession.+ "Thy heart." The heart here, and in other parts of Holy Scripture, is that part of a man for which the Bible exists, that in man to which the revelation of God appeals, that which places a great gulf between him and all other creatures in the world, that which links him to the angels of God, that which entails upon him responsibilities and endows him with capabilities which will last throughout all the ages to come. It is that spiritual nature which our Lord calls a man's "own soul" (Matt. xvi. 26), which Paul speaks of as the "inner man" (Ephes. iii. 16).

+II. The need of "keeping," or "guarding" the heart.+ There are elements of evil as well as good in it. In any kingdom where there are bad subjects as well as good, there must be a watch kept over those out of whom submission to law is not to be got voluntarily. They must be guarded lest they get the upper hand and overpower and tyrannise over the peace-loving obedient citizens. In every human body there is some organ which is more prone to disease than others. While some are strong and vigorous, others are more or less delicate; therefore a man needs to exercise care over his body. So in the heart of the child of wisdom there is an evil element as well as a good one. "I see another law in my members," says Paul, "warring against the law of my mind" (Rom. vii. 23). Every godly man has a tendency to moral weakness, some opening in his spiritual armour, some weak part in his moral constitution. Therefore it behoves him to keep guard over, to watch vigilantly, the lawless, rebellious, or diseased elements within him, lest sin have dominion, if only for a time, where grace ought to rule.

+III. The importance of keeping the heart.+ "Out of it are the issues of life." The physical heart of man is well defended by nature, because it is the spring of our bodily life. From it, as from a well, issues life-blood, which flows into every part of the body, and without which a man ceases to live. The strong ribs and the inner coverings of the heart which so well defend it show the necessity there is that it should be free to do its work without let or hindrance. "A sound heart is the life of the flesh," says Solomon (chap. xiv. 30). If the heart is healthy, the benefit is felt to the extremities of the body; if it is diseased, the whole physical frame suffers. Out if _it_ are the issues of animal life. A man who has charge of a well of water is bound to keep it covered and secured against the entrance of anything that might poison or even defile it. Upon its safe keeping depends, perhaps, not only the health of himself and his household, but that of an entire district. It is a centre of health if pure, of disease if impure. So upon the condition of the inner man depends the character of the outward life. It is a well-spring of life in the sense that it determines the character of the life. The streams which issue from it are the actions of man, actions repeated are habits, and habits form character; and character influences other lives. What a man _is_ blesses or curses those around him, and entails blessing or curse upon generations to come. A good man in a neighbourhood is like a well of living water, he diffuses and preserves moral health all around him.

+IV. The way to keep the heart.+--The vigilance of a sentinel is manifested by his notice of the distant motion of the grass under cover of which the enemy is creeping towards the citadel. He is ever on the look-out for the distant enemy. The watchful general notes the first symptom of mutiny in the army, and treads out the spark before it becomes a flame. So the watchful heart-keeper takes notice of the first movement of rebels within. The thoughts take their rise in the soul under the eye of none but God and the keeper, and he must be on the alert at the first motion. And as when the sentinel sees the first movement of the enemy he never thinks of advancing to fight him alone, but communicates with one who has the power to overthrow him, so when a man becomes aware of the first motion of evil in his heart, God must receive the information--He must be called upon to exercise His power to disperse or take prisoners the thoughts before they can become actions. Keeping of the heart includes a guarding of every inlet of temptation, a watchfulness over the senses, and any organ of the outward man which might lead us into temptation. Hence Solomon exhorts his son to guard his _eyes_ and his _feet._ It has been asserted by some that there is nothing in the mind which has not first been in the senses; and though this is a disputed point, we are quite sure that there is much in the heart, both of good and evil, which entered by those gates. There are thoughts there which have been kindled by what we have seen, as Achan's covetous desires were created by the sight of the goodly spoils of Jericho. The eye of David was the entrance-gate of the thought which ended in adultery and murder. And the feet may lead us in forbidden paths--into the way of temptation--into the society of those whose words, finding entrance by the ear, may sow seeds of impurity within.

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 20. Still he calls for attention. It fares with many of us as with little children, who, though saying their lessons, must needs look off to see the feather that flies by them.--_Trapp._

The former verse having spoken of hearing God's Word, this speaketh of reading it. For the beginning of obedience is to be willing to know what is commanded, and it is a part of performance to have learned what is to be performed. . . . Let God's Word be in our heart, it will be in the midst of it. For the heart hath no outside, all is the midst there: the heart hath no outward show, all there is inward truth.--_Jermin._

Verse 21. The terms of this verse may be compared, for illustration, with those of Deut. vi. 6, 8: "And these words, which I command thee this day, shall be in thine heart. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes." Amongst the Jews there was a sad propensity to take the latter injunction _literally_ and _externally._ Hypocrites and formalists satisfied themselves with having little scraps of the law written on parchment, and worn as frontlets on the forehead. But this was a delusion. The laws of God are never rightly "before the eyes" unless they are "in the heart." The meaning of the former clause of the verse is, that the commandments of God should be kept _constantly in view_ as the guides of the whole conduct. And this will be the case when they are kept "in the midst of the heart."--_Wardlaw._

Verse 22. Some medicines are good for one part of the body, some for another. This is good for all the body, and all the soul.--_Cartwright._

Verse 23. That thou mayest keep thy heart sincere, to use the similitude of a castle, for so the heart is,--1. Repair and fortify it diligently. Weak walls are soon broken down. Breaches give occasion for an enemy to enter. Thou wilt find something to mend every day in the understanding, or conscience, or memory, or will, or affections, if not in all of them. 2. Victual this fort, else it cannot hold out against a siege. Feed it with good meditations from the creatures, and out of the Scriptures. Starved soldiers cannot defend a fort. 3. Set up a regiment in thy soul. No fort can be kept without government; soldiers, else, will rebel and betray the fort. Commit that charge to a well-informed conscience; submit all thoughts, and words, and deeds to it. 4. Get arms in it to keep out enemies; to wit, God's prohibitions and threats in His Word. This is the _sword of the Spirit_ (Ephes. vi. 17).--_Francis Taylor._

The man is as his heart is. The heart is the spring and fount of all natural and spiritual actions, it is the _primum mobile,_ the great wheel that sets all other wheels agoing; it is the great monarch in the isle of man, therefore, keep it with all custody and caution, or else bid farewell to all true joy, peace, and comfort. When the heart stands right with Christ He will pardon much and pass by much. . . . Therefore we should keep our heart as under lock and key, that they may be always at hand when the Lord shall call for them. . . . The word heart is here put comprehensively for the whole soul, with all its powers, noble faculties, and endowments, together with their several operations, all which are to be watched over. . . . It is a duty incumbent upon every Christian to keep his own heart. Thou mayest make another thy park-keeper, thy housekeeper, thy shopkeeper, thy cash-keeper, but thou must be thy own heartkeeper. "With all diligence." Some understand this of all kind of watchfulness. 1. As men keep a prison. How vigilant are they in looking after their prisoners. 2. As they keep a besieged garrison, or castle, in time of war. A gracious heart is Christ's fort-royal. Against this fort Satan will employ his utmost art, therefore it must have a strong guard. 3. As the Levites kept the sanctuary of God and all the holy things committed to their charge (Ezek. xliv. 8-15). Our hearts are the temples of the Holy Ghost, and therefore we should keep a guard about them, that nothing may pass in or out that may be displeasing, grieving, or provoking to Him. 4. As a man keeps his life. The same word (_shamar_) is used in Job. x. in reference to life. With what care, what diligence, do men labour to preserve their natural lives. 5. As men keep their treasures. There are few men who know how to value their hearts as they should. It is that pearl of price for which a man should lay down his all. 6. As spruce men and women do their fine clothes. They won't endure a spot upon them. Let not others be more careful to keep their outsides clean, than you are to keep your insides clean.--_Brooks._

The fountains and wells of the East were watched over with special care. A stone was rolled to the mouth of the well, so that "a spring shut up, a fountain sealed," became the type of all that is most jealously guarded (Song Sol. iv. 22). So it is here. The heart is such a fountain--out of it flow "the issues of life." Shall we let the stream be tainted at the fountain head?--_Plumptre._

Keep the heart. 1. Because it falls directly under the inspection of God. Man can judge only by what is external, but "I, the Lord, search the heart." 2. Because of the influence the heart has upon the life. He that is concerned about making the tree good will probably make the fruit so. 3. Care in keeping the heart is greatly to be regarded for itself. Is there nothing pleasant, nothing honourable in being masters at home--in being possessors of our own spirits? Is it nothing that the peace of the kingdom is broken, even though the constitution of it be not overthrown?--_Doddridge._

A heart purified by the grace of God, and firmly rooted in truth as its ground, is the source and common fountain for the successful development of all the main activities and functions of human life, those belonging to the sphere of sense, as well as to the psychical and spiritual realms, and this must more and more manifest itself as such a centre of the personality, sending forth light and life.--_Lange's Commentary._

Though to keep the heart be God's work, it is man's agency. Our efforts are his instrumentality.--_Bridges._

All vital principles are lodged there, and only such as are good and holy will give you pleasure. The exercises of religion will be pleasing when they are natural, and flow easily out of their own fountain.--_John Howe._

Although Solomon repeats himself, he always advances upon the thought. There is always some characteristic novelty: and that novelty is the hinge of the purpose, and imbeds its meaning in the life of the passage. Here it is the function of the heart. It circulates life. Give it good blood, and it will throw off disease; give it bad blood, and it will produce disease. Give it health enough, and it will throw off incipient mortification; give it no health, and it will produce mortification. Solomon weaves this into experimental godliness. . . . Guard the great central guard-post, and no out-station will be cut off. If it be, for a time, the heart will win it again.--_Miller._

Verse 24. While we speak, we should never forget that God is one of the listeners. . . . Take the principle of Hagar's simple and sublime confession, accommodated in thought to the case at hand "Thou, God, _hearest_ me." If our words were all poured through that strainer, how much purer and fewer they would be.--_Arnot._

It is true that vigilance over the heart is vigilance over the tongue, inasmuch as out of the abundance of the heart the mouth speaketh. . . . There is no surer index of the state of the "inner man." As is the conversation, so is the heart.--_Wardlaw._

While a fire is confined to one man's house, even if it burns that house to its foundation, all other dwellings are unharmed; but when it lays hold of surrounding buildings, all the city is endangered. When an evil thought is confined to a man's own spirit, kept within the limits of thinking or desiring, though it may char his own soul with the blackness of perdition, the evil ends with himself. But when he allows his thought to become words, he kindles a fire outside himself which may go on burning even after he has forgotten it himself.

Verse 25. Let them be fixed upon right objects. . . . Be well skilled in Moses' optics (Heb. xi. 27). Do as mariners do that have their eye on the star, their hand on the stern. A man may not look intently upon that he may not love.--_Trapp._

Like one ploughing, who must not look back.--_Cartwright._

Had Eve done so she would have looked at the command of God, not at the forbidden tree. Had Lot's wife looked straight before her instead of behind her, she would, like her husband, have been a monument of mercy. . . . In asking the way to Zion, be sure that your _faces are thitherward_ (Jer. i. 5). The pleasures of sin and the seductions of the world do not lie in the road. They belong to the bye-paths. They would not, therefore, meet the eye looking right on.--_Bridges._

Verse 26. Lift not up one foot till you find firm footing for another, as those in Psa. xxxv. 6. The way of this world is like the vale of Siddim, slimy and slippery.--_Trapp._

The habit of calm and serious thinking makes the difference between one man and another.--_Dr. Abercrombie._

The feet of the soul are generally understood to be the affections. And surely we have need to ponder the path of them before we give away to them. St. Bernard maketh the two feet to be nature and custom, for, indeed, by them we are much carried, and great need we have to ponder the path of them, so that they do not lead us amiss.--_Jermin._

The best time to ponder any path is not at the end, not even in the middle, but at the beginning of it.--_Arnot._

Verse 27. It is as if the royal way was hemmed in by the sea, and a fall over either side were danger of drowning. Some are too greedy; others ascetic. Some are too bold; others too diffident. Some neglect the one Mediator; others seek more mediators than one. Some flee the cross; others make one. Some tamper with Popery; others, from dread of it, hazard the loss of valuable truth.--_Cartwright._

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