Proverbs 3:33














The issues of righteousness and unrighteousness are here very broadly stated. These verses indicate to us the long and large results of wisdom on the one hand and of folly on the other.

I. THOSE WHOM GOD FAVOURS AND THAT WHICH HE APPORTIONS THEM. There are three epithets by which they are here characterized; they are called "the just," "the lowly," and "the wise." In those whom God loves and means to bless there are found

(1) the spirit of humility, - they are conscious of their own demerit and unworthiness;

(2) the spirit of wisdom, - they are in the attitude of inquiry towards God, desirous of knowing his truth and doing his will; and

(3) the spirit of conscientiousness, - they are the "just," wishful to do that which is right toward their fellows, to act honestly, fairly, considerately, in the various relations they sustain. These God loves, and on them he will bestow his Divine benediction.

1. He will give them "grace" - his own royal favour and that which draws down upon them the genial and gracious regard of men.

2. He will bless them in their home life. He "blesseth the habitation of the just." He will give them purity, love, honour, affection, peace, joy in their most intimate relations; so that their homes shall be blessed. He will be known as the "God of the families of Israel."

3. And He will give them exaltation in the end. "The wise shall inherit glory." "Unto the upright there will arise light in the darkness." Present gloom shall give place to glory, either now on this side the grave, or hereafter in "that world of light."

II. THOSE WITH WHOM GOD IS DISPLEASED AND HIS AWFUL MALEDICTIONS ON THEM. These are also thrice characterized here; they are "the wicked," "the scorners," "fools." These are they who

(1) in their folly reject the counsel of God; who

(2) in their guilt yield themselves up to sin in its various forms; who

(3) in their arrogance scoff at all sacred things - the "scorners;" this is the last and worst development of sin, the treatment of things holy and Divine with flippant irreverence. These God regards with Divine disapproval; them he strongly condemns and visits with fearful penalty.

1. His wrath is on themselves. He "scorneth the scorners." "He that sitteth in the heavens laughs" at them, he "has them in derision" (Psalm 2:4). His feeling toward them and his power over them are such that they have reason to apprehend overthrow and ruin at any hour (see Psalm 73:19, 20).

2. His curse is on their house (ver. 33). They may expect that in their domestic relations they will have, as in fact they do have, saddest occasions of sorrow and remorse.

3. His hand is against their hope. They may be anticipating great things for themselves in the future, their castles are high and strong in the air, their hope is great; but "lo! sudden destruction," the wind of heaven blows, and all is brought into desolation. God touches their fine structure with his finger, and it is in ruins. "Shame is the promotion of fouls." - C.

The curse of the Lord is in the house of the wicked.
I. CHRISTIANS ARE MOST CERTAINLY EXPOSED TO THE DIVINE CURSE, IF GUILTY OF THE SINS TO WHICH IT APPERTAINS. There is no curse remaining for the believing and the penitent. But still there is a curse retained on record, and it must be as surely kept for some beneath the gospel as it ever was aforetime. There are some who are cold and selfish, who have no root of Christian tenderness, nor any spirit of believing love; who take no pity on the poor, the stranger, or the naked. If neglect brings curse, how much more must positive wrong. Our Saviour speaks of the condemned in general terms as "the workers of iniquity." There is, then, a possibility of curse yet remaining beneath the covenant of grace.

II. MAKE DETAILED EXAMINATION OF ONE OR TWO OF THE MORE SECRET OF THE SINS THAT TOO MANY CHRISTIANS ARE GUILTY OF.

1. "Cursed is he that removeth his neighbour's landmark." The Christian translation of this is, "Let no man go beyond and defraud his brother in any matter."

2. "Cursed is he that maketh the blind to go out of his way." In a moral and spiritual sense this reads, "Cursed is he who imposeth upon the simple, the credulous, the unwary, the ignorant, or the helpless, and either wilfully deceives, misleads, corrupts, or plunders any of these, for selfish or unworthy purpose of his own."

(John Miller, M.A.)

American National Preacher.
I. THE DIFFERENT CHARACTERS HERE MENTIONED. All men are sinful, but all men are not wicked, in the sense of being immoral. The "just" are the sincere and renewed of mankind.

II. THE DIFFERENT PORTION ASSIGNED TO EACH. On the house of the wicked a curse, on the habitation of the just a blessing. The curse of the law, of a troubled conscience, of a neglected gospel, of a judgment to come. The blessing comes by God "making all things work together for good." The blessing of God is upon the table of the just, upon their sorrows, upon their toils, upon their families — in a word, upon their souls. They are blessed with peace and light and liberty — with all spiritual blessings in Christ Jesus.

(American National Preacher.)

I. THE DIFFERENCE OF CHARACTER. The doctrine of the corruption of human nature should always be viewed in connection with the redemption of the world by the sacrifice of the death of Christ. As this redemption extends to all mankind, all are consequently placed in a state of trial. And this leads to the difference of character mentioned in the text. Some receive and improve the grace that is offered to them; others refuse and oppose it. Hence all the inhabitants of the world are divided into two distinct classes of character. By the "wicked" we are to understand all that vast multitude who take this world for their portion. The "house of the wicked" means every family where the love and fear of God are not the ruling principles. The "just" means one who accepts and improves the grace offered him in the gospel; whose religion is seated in the heart and is displayed in the life. A just person is governed by a principle of love to God and of love to man. The "habitation of the just" means a family where religion is the principal thing. The members of such a family act uprightly, according to their different stations.

II. THE DIFFERENT STATES OF THOSE TO WHOM THESE CHARACTERS SEVERALLY BELONG.

1. The curse of the wicked. They are not, however, always in an afflicted state. The expression means that, whatever their outward circumstances, God does not look favourably upon them. When God's blessing is withdrawn nothing but curse remains.

2. The blessing of the just. It lies in the continual favour, protection, and presence of God. Not necessarily in outward circumstances. "All things work together for their good."Observe —

1. That the characters and states of mankind have been always the same in every age of the world, and they will continue to be so till time shall cease.

2. That the difference of character necessarily leads to a difference of state.

(J. S. Pratt, B. C. L.)

1. God's curse is on wicked men in all their ways. Their poverty, losses, and crosses are not properly trials, but beginnings of sorrows.

2. God's blessing is on godly men in all their doings. If they have but little, they have content with it. God will turn poverty into plenty if He sees it best so to do.

(Francis Taylor, B.D.)

There are in human life great contrasts of character, and these are accompanied by corresponding contrasts in the lot and destiny of men. Three examples in verses 33-35. All three, however, resolve themselves into the general distinction and opposition between right and wrong which run through the whole of life.

I. LET US SEEK TO BRING THAT RADICAL CONTRAST BEFORE OUR MINDS IN A GENERAL VIEW. What is right? What is wrong?

1. The words themselves give us some hint of what we mean and what we feel, for right is the same as direct, straight, and wrong is the same as wrung, twisted, turned, perverted from that which is straight and direct. There are actions and habits of mind which we feel to be in some sense straight, direct, right; others which we feel to be wrong — that is, which deviate from that which is straight. There are other words, referring to moral distinctions, which contain the same idea. A good man is constantly spoken of in the Scriptures as an upright man — a man upright in heart. A bad man is often spoken of as a perverse, a froward man; he is one who turns aside from the right way; his ways are crooked; and so on. But, so far, we have nothing more than an analogy before our minds. The word informs us that we have gathered our notion of something belonging to the mind and feelings from something that has been seen by the bodily senses in the world outside us; that is all. It tells us that our ideas of right and wrong resemble our ideas of a straight or a curved line. But we want to know not merely what right and wrong resemble, but, if possible, what they are in themselves.

2. Do you mean that what you call a right action is a useful action, and what you call a wrong action is a hurtful action? The opinion before us is, that the experience of mankind, gradually forming and accumulating through the ages of the past, has ascertained certain things to be helpful, and certain other things to be injurious, to its welfare, and that we have learned to name the one class of things right, and the other wrong.(1) If this theory, which identifies the right with the socially useful, and the wrong with the socially injurious, be true, why should we need two sets of words to express the same idea? When a man has done a generous action, or spoken the truth in the face of a strong temptation to speak falsehood, why should we not say he has acted usefully, instead of saying he has acted rightly?(2) Again, refer this question to your own feelings. When these words — useful, right — are pronounced in your hearing, and you take in their respective meanings, do they not awaken two entirely different feelings in your mind? You may, indeed, feel about a particular act that it is both right and useful at the same time; still, that is not one, but two feelings in regard to the action, which happen for the moment to meet and be blended in your mind. On the other hand, there are many actions in regard to which you have one of these feelings and not the other present to your mind. You say, "It was a useful deed, it was very convenient; but it was not right after all." You have a sense of utility which is gratified by what has been done; you have another and a higher feeling about right and wrong, which is dissatisfied and displeased by what has been done.(3) Again, if you take a general survey of men's actions, you will be led to the same conclusion. What do you say of the act in which one man rushes forward in a moment of sudden opportunity and takes the life of his fellow-man? What do you say of assassination, of murder? Is it right — can anything in the world ever make such an act other than wrong? Yet such an act has often turned out in the highest degree useful to society.

3. Is our feeling about right and wrong the same essentially as our feeling about beauty and ugliness? All that is right is beautiful; but there is much that is beautiful that is not right.

4. I take my stand, then — fearless of contradiction from any really awakened conscience — upon this position: your feeling for right is superior to every other single feeling of your nature. It is the noblest part of your feeling for God, and every other feeling — that for use and that for beauty, that for self and that for society — stands in a lower and subordinate relation to it: like servants in the presence of their master. Your conscience is your master, and woe to you if you seek to put any other passion into the lordly seat which conscience holds — if you would make that part of your nature the slave which something within you says you were Divinely made to obey.

II. APPLICATION OF THESE PRINCIPLES TO THE TEXT.

1. The "wicked "is spoken of, and the "just" is spoken of. These names, these characters, can never be interchanged. Who is the wicked man? He is one who is the slave of his lower feelings — his appetites, his passions, his lusts, his comforts and conveniences, and who is the constant rebel to the law of right, to God within his soul. Who is the just man? He is the man who obeys and follows, because he reveres the right, the God revealed in the soul; and who makes every other part and passion, every comfort and convenience, give way to and follow in the wake of the highest. The curse of the Lord is in the house of the former, and cannot but rest thereon, and there must remain until the falsehood of his heart and life be removed. The blessing of the Lord is on the habitation of the later — is necessarily there, as God is true and faithful in His ways. As the blade of grass catches on its summit the pearly globe of heaven's dew, so the blessing of the Most High is caught by every upward-looking, obedient, praying heart.

2. Again, there is the scorner, and there is the lowly man. These names, these characters, cannot be confounded with one another. Who is the scorner? The man who has lifted his pride and egotism into the seat where conscience ought to be; who obeys that dark and irrational passion; who is swollen with self-idolatry instead of bending in the sense of his littleness before the God who made him. And the lowly — who is he? The man who feels and owns himself to be low and God to be high; himself to be little and God to be great; himself to be sinful and seamed with faults, and God to be the Holy Father of his spirit. The former is and will be an object of Heaven's scorn; for who is so worthy of the deepest contempt as a human creature the slave of pride? and a scorned object he must remain until his proud heart be broken. But to the lowly grace, or favour, is given; for God is faithful, and grants to men their true needs. Heaven stoops to those who know that they cannot of themselves rise to heaven.

3. There is the wise man and there is the fool; and these names and characters can never really be confused. For who is the wise man? He who lives, and ever seeks to live, according to the best light given to him; who reveres the nature God has bestowed upon him; who prayerfully and humbly endeavours to be true to it. And who is the fool? Just the opposite of this. One who "plays the fool" with the glorious nature God has given; breaks down its holy landmarks by letting loose the swine and tigers of his evil passions into it; defiles the temple of his body by vice; does his best to put out the eyes of his conscience, and fling the dethroned ruler of his nature into prison and darkness. Glory, eternal glory and life, shall be the portion of the former; but shame the promotion (or exaltation) of the latter! What terrible irony, what scathing satire, in that word! "Exalted" to shame! "Promoted" to disgrace! Advanced in the ranks of ignominy and dishonour!

(E. Johnson, M. A.)

People
Solomon
Places
Jerusalem
Topics
Abode, Blesses, Blesseth, Blessing, Curse, Dwelling, Evil-doer, Habitation, Home, Lord's, Righteous, Tent, Upright, Wicked
Outline
1. various exhortations
13. The gain of wisdom
27. Exhortation to goodness
33. the different state of the wicked and upright

Dictionary of Bible Themes
Proverbs 3:33

     5339   home
     7150   righteous, the

Proverbs 3:33-34

     8846   ungodliness

Library
March 6. "Lean not unto Thine Own Understanding" (Prov. Iii. 5).
"Lean not unto thine own understanding" (Prov. iii. 5). Faith is hindered by reliance upon human wisdom, whether our own or the wisdom of others. The devil's first bait to Eve was an offer of wisdom, and for this she sold her faith. "Ye shall be as gods," he said, "knowing good and evil," and from the hour she began to know she ceased to trust. It was the spies that lost the Land of Promise to Israel of old. It was their foolish proposition to search out the land, and find out by investigation whether
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Secret of Well-Being
'My son, forget not my law; but let thine heart keep my commandments. 2. For length of days, and long life, and peace, shall they add to thee. 3. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4. So shalt thou find favour and good understanding in the sight of God and man. 5. Trust in the Lord with all thine heart; and lean not unto thine own understanding. 6. In all thy ways acknowledge Him, and He shall direct thy paths. 7. Be not wise
Alexander Maclaren—Expositions of Holy Scripture

The Gifts of Heavenly Wisdom
'My son, despise not the chastening of the Lord; neither be weary of His correction: 12. For whom the Lord loveth He correcteth; even as a father the son in whom he delighteth. 13. Happy is the man that findeth wisdom, and the man that getteth understanding. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16. Length of days is in
Alexander Maclaren—Expositions of Holy Scripture

October the Twenty-Eighth Pleasantness and Peace
"Her ways are ways of pleasantness, and all her paths are peace." --PROVERBS iii. 13-26. In the ways of the Lord I shall have feasts of "pleasantness." But not always at the beginning of the ways. Sometimes my faith is called upon to take a very unattractive road, and nothing welcomes me of fascination and delight. But here is a law of the spiritual life. The exercised faith intensifies my spiritual senses, and hidden things become manifest to my soul--hidden beauties, hidden sounds, hidden scents!
John Henry Jowett—My Daily Meditation for the Circling Year

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

A Sermon on the Boat Race.
In finding illustrations for our teaching at the river-side, we shall be in good company, for that manly preacher, Paul, had seen wrestlers and race-runners. It is true that then, athletics had not been disgraced by betting; and it is only of very late years that the struggle on the Thames has been polluted by gamblers. There are not a few who read our paper, who will be on the lookout to know as soon as possible, whether DARK OR LIGHT BLUE has won. For ourselves we care not, but we are anxious
Thomas Champness—Broken Bread

Let Then the Saints Hear from Holy Scripture the Precepts of Patience...
11. Let then the Saints hear from holy Scripture the precepts of patience: "My son, when thou comest to the service of God, stand thou in righteousness and fear, and prepare thy soul for temptation: bring thine heart low, and bear up; that in the last end thy life may increase. All that shall come upon thee receive thou, and in pain bear up, and in thy humility have patience. For in the fire gold and silver is proved, but acceptable men in the furnace [2647] of humiliation." [2648] And in another
St. Augustine—On Patience

Christ Teaching Liberality
If we should attempt to mention all the parables which Jesus spoke, and the miracles which he performed, and the many other lessons which he taught, it would make a long list. As we have done before we can only take one or two specimens of these general lessons which Jesus taught. We have one of these in the title to our present chapter, which is--Christ Teaching Liberality. This was a very important lesson for Jesus to teach. One of the sad effects of sin upon our nature is to make it selfish,
Richard Newton—The Life of Jesus Christ for the Young

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

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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

The Child Jesus Brought from Egypt to Nazareth.
(Egypt and Nazareth, b.c. 4.) ^A Matt. II. 19-23; ^C Luke II. 39. ^a 19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb. ii. 17),
J. W. McGarvey—The Four-Fold Gospel

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn
Leo the Great—Writings of Leo the Great

How to be Admonished are those who Give Away what is their Own, and those who Seize what Belongs to Others.
(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and
Leo the Great—Writings of Leo the Great

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Christ hath left us his peace, as the great and comprehensive legacy, "My peace I leave you," John xiv. 27. And this was not peace in the world that he enjoyed; you know what his life was, a continual warfare; but a peace above the world, that passeth understanding. "In the world you shall have trouble, but in me you shall have peace," saith Christ,--a peace that shall make trouble
Hugh Binning—The Works of the Rev. Hugh Binning

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." All men love to have privileges above others. Every one is upon the design and search after some well-being, since Adam lost that which was true happiness. We all agree upon the general notion of it, but presently men divide in the following of particulars. Here all men are united in seeking after some good; something to satisfy their souls, and satiate their desires. Nay, but they
Hugh Binning—The Works of the Rev. Hugh Binning

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

"But Seek Ye First the Kingdom of God," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God," &c. O "seekest thou great things for thyself," says God to Baruch, (Jer. xlv. 5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above
Hugh Binning—The Works of the Rev. Hugh Binning

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

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