by inevitable experience; it is not received without conscious effort. What has been won may be lost. That which is not Mtura.lly a. pa.rt of our being may be detached from us. 2. The truth is spiritual. Therefore it belongs to a. different region from that of everyday experience in the world, and It is in danger of being thrust aside by the rude demands of material facts. The rush and roar of outward life drown the whispers of the "still, small voice." 3. It is morally exacting. God's instruction concerns our conduct, and that in a way not always agreeable to ourselves. It urges us with lofty mandates, it seeks to regulate our lives by great principles. But weak- ness shrinks and self-will rebels against such a yoke. '1.'herefore unless we hold fast to the instruction, we shall soon lose it. Mere negligence is enough to imperil the choice possession. By simple indifference we may let slip the truth of God (Heb. ii. l). II. How WE MAY HOLD FAST. 1. Attention must be directed. As we have a certain command of our thoughts in the power of fixing attention on certain topics in prefer- ence to others, we can turn our minds towards Divine truth by a voluntary movement. External aids are here of use. The reading of the Bible is most helpful, not merely to obtain fresh truth, but to impress and revive the truth we already know. The ordi- nances of public worship are also designed with this end in view. The Christian preacher has not merely to instruct the ignorant and to lead those who know some truth to higher regions of revelation. A great part of his work consists in impressing upon men what they already know, and aiding them to hold it fast. None of these means of directing attention are sufficient without the addition of persona.I prayer and meditation. 2. 'l'ruth must be realized in practice. There is 110 better way of holding fast to instruction than by obeying it. 'l'he greatest truths are vague ideas till we commence to put them in practice. We hold best those truths which we follow most closely in life. III. THE ADVANTAGE OF HOLDING FAST. It is our duty to hold the truth which God has revealed to us, and to attend to the commandments which he has sent us. But it is also for our own soul's profit. This is a matter of life and death, Divine truth is not a mere luxury for the leisured classes. It is a necessary of life. 1. This truth is a guide from the way of ruin. God speaks words of the utmost moment to warn us from continuing in the old course of sin, and to show us the way of salvation. 2. It is an immediate source of life. God gives bis Spirit through bis truth, and the Spirit of God is the quickening power of our souls. Thus God's truth is the soul's food. To lose it is to starve. To hold it fast is to secure eternal life. The words that Christ speaks to us are spirit and life (John vi. 63). Vers. 14, 15.-Bad company. I. THE DUTY OF AVOIDING BAD COMPANY. We are all more or less unconsciously affected by the tone of the society we frequent. Even the strongest, most independent spirit cannot wholly fortify himself against this influence. As water wears the hardest rock, the constant friction of social intercourse makes itself felt in course of time upon the most resolute character. We are naturally gregarious: Without knowing it, nay, even while protesting against it, we a.re carried away with the current through which our course lies. Salmon swim up ago.inst the stream; but men prefer to float with the stream. Hence the great reason for choosing society of good character. It is most essential that young men just entering business in a great city should bear this in mind. The class of companions they choose will very largely affect the whole future course of their Jives. Christians are called to come out from the world; but our Lord showed his wisdom, as much o.s his kindliness, in instituting the Church as e. fellowship of bis people. 'l'hus he sought to use the social influences of mankind in favour of purity and truth as a set-off against the strong current of a corrupt worldly society. It is always dangerous to be cut off from these good influences. Emigrants and others who go to the colonies and to foreign countries should be on their guard against the peculiar dangers of their isolated situation. Mcmy e. young man has been ruined for life by going friendless to a distant country, and there falling a prey to the corruptions of bad company. II. DIFFICULTIES IN THE APPLICATION OF THIS DUTY. The early Church, seeing idolatrous rites associated with almost every political and social engagement, withdrew very considerably from public life. The logical outcome of her conduct was monasti- cism. We ha.vu not her peculiar difficulties to contend with. Yet the mere thought 96 THE PROVERBS. [orr. 1v. 1-27.
of avoiding bad company might lead us to a similar course unless we weighed well other considerations of duty. Thus there are Christians who eschew all connection with national affairs because they holu that politics are closely wrapped up with worldly and wicked practices. But if the worst is true, it is rather our duty to seek to mend matters. Sinoe we must have government, we should see that this is of the best possible character. If all the good people forsake it, they hand the government of the nation over to the wicked, and thereby tacitly sanction bad government. So if they put a ban on all amusement, they indirectly degrade every kind of amusement, and increase the temptation of the great mass of people, who naturally seek some sort of recreation, and will have the bad if they do not get the good. We must remember also that our Lord was accused of keeping the worst of company, and that he did this deliberately for the good of those with whom he had intercourse.· We are not to be Pharisees, proud separatists, but brothers of all men, who are our fellow-sinners. The important point is the motive with which men enter bad company. If this be to discharge some duty, or to benefit those who are visited, it is pure, and may be expected to ward off harm. If it be done carelessly and for selfish pleasure, there is danger in it.