Proverbs 8:27-31.

“I was there when he set the heavens in place, when he marked out the horizon on the face of the deep, when he established the clouds above and fixed securely the fountains of the deep, when he gave the sea its boundary so the waters would not overstep his command, and when he marked out the foundations of the earth. Then I was the craftsman at his side. I was filled with delight day after day, rejoicing always in his presence, rejoicing in his whole world and delighting in mankind.”

The Proverbs of Solomon are a rich compendium of moral precepts, suited to men in all the various situations of civil, social, and domestic life. Some intimations indeed there are of Evangelical doctrines; but they are neither numerous, nor distinct; the scope and intent of the author having been, not so much to enlighten the minds of men with respect to principles of religion, as to supply them with a code of sacred ethics, for the regulation of their conduct.

Yet, in the chapter before us, the language is so peculiar, as to have induced the most able commentators to think, that there was in the author’s mind an intentional departure from his accustomed plan, and a designed reference to Christ, the Savior of the world. It is not our object to decide this point, but, rather, to exhibit the passage in such a view, as may render it most conducive to our spiritual improvement.

Let us consider then,

I. What is that wisdom which here addresses us.

The two leading views of it will come under our consideration, if we interpret it as importing,

1. Wisdom personified.

It is evident that, throughout the whole chapter, Wisdom is represented as a person, and it must be spoken of as a person, in order to give scope for such a representation of it as is contained in our text. We beg this to be particularly noticed; because it is the sole ground of the following statement; which, if that circumstance were overlooked, might appear fanciful.

Wisdom was then ever “with God, as one brought up with him.” It is an essential perfection of his nature, attendant on him on all occasions as a counselor, without whose advice nothing was ever transacted from all eternity. God has never done anything from the mere impulse of his own sovereign will and pleasure; whatever he has predestined, has nevertheless been “wrought according to the counsel of his own will, Ephesians 1:5; Ephesians 1:10. Wisdom has presided in all his councils; nor has anything ever been carried into effect without having previously received her sanction.

Wisdom’s deliberations have been very mainly conversant about the affairs of men. God foresaw that man would fall, and, if left to himself, would perish like the fallen angels. But he greatly desired to save man, if only it might be accomplished consistently with his own perfections. Every one of his attributes concurred in the wish; but with some of them there seemed to be claims, which interfered with that object, and which could not by any means be set aside.

Holiness required that its hatred of sin should be fully known.

Justice required satisfaction for the violations of God’s law, and could never be induced to relax its demands.

Truth also desired that its honor should not be compromised.

It had no objection to the exercise of mercy, if only the sacred Word of God might be kept inviolate; but it could never consent, whatever object were to be attained thereby, that the immutable God should be “made a liar, 1 John 5:10.”

In this difficulty, all looked to Wisdom, to know whether she could devise any way, whereby the exercise of mercy might consist with the rights of all the other attributes of God. Wisdom intimated that she had a plan to propose; a plan, whereby Mercy might have free scope for exercise, not only without invading or injuring the rights of any other attribute, but to the great advantage of them all, insomuch that all should be honored to an infinitely greater extent than they ever could have been, if their demands had been satisfied through the destruction of the whole human race.

It proposed that the Son of God himself should take upon him the sins of men, and suffer, as man’s substitute, all that Truth and Holiness had denounced against him, and all that the most rigorous justice could require. Such a sacrifice made to law and justice, to truth and holiness, would put on all of them an honor, which they could never by any other means obtain.

Her proposal, made with infinite delight to herself, was heard with infinite delight by Almighty God. While she was thus, by anticipation, “rejoicing in the habitable part of the earth and her delights were with the sons of men. she was daily God’s delight, and rejoiced always before him.” We may be assisted in our meditations on this subject, by considering a philosopher occupied with the deepest investigations, and crowned with unexpected success; what joyous exultation fills his bosom! how is he ready to proclaim to all the world, “I have found it! I have found it!”

Or perhaps we shall approximate nearer to the point, if we conceive of a physician, on whose skill the life of thousands is depending, discovering an antidote that will arrest the progress of the plague, and a remedy that will restore to health all those who are already infected with it—what pure and holy joy will animate his soul!

But the Scripture itself furnishes us with various illustrations of this important idea; the woman finding the piece of money which she had lost, and the shepherd his sheep that had strayed from the fold, are each represented as calling for the sympathetic joys of their friends and neighbors; and, as these are intended to elucidate the joy which our Redeemer feels in the successful execution of his office, they may well serve to illustrate the ineffable delight which the proposals of Wisdom are represented as exciting in her own bosom, and in the bosom of God.

But we have said that Wisdom may also be interpreted as signifying:

2. Wisdom incarnate.

Most Commentators think that the expressions in our text refer to Christ, who is called “the Wisdom of God. 1 Corinthians 1:24;” and who, as the Logos or Word, declares to men the hidden counsel of the Father.

Of him it is distinctly said, that He “was with God, and was God John 1:1-3 with Hebrews 1:10;” that “He made all things; and that without him nothing was made that was made.” Here then we have the precise language of our text applied to the Son of God, who was from all eternity “in the bosom of the Father John 1:18,” concurring with him in all that ever he planned or executed, John 5:19; John 10:38.

How he was occupied in the concerns of men, is familiar to all our minds. Truly “his delights were with the sons of men,” whom he determined to rescue from perdition, and to “redeem unto God by his own blood.” This was “the joy that was set before him, for which he engaged to endure the cross, and despised all the shame that should ever be poured upon him, Hebrews 12:2.” No sacrifice was too great for him to make. Was it necessary that satisfaction should be made for all the breaches of God’s law; and that the very nature that had sinned should suffer? Jesus willingly engaged to lay aside his own glory, and to assume our nature, in order that he might suffer, and, by suffering in our stead, “make reconciliation for our iniquities.”

In understanding this mysterious office, he was filled, as his Father also was, with ineffable delight. What joy the thought of ransoming our fallen race excited in his bosom, we are told by the Psalmist; for when it was declared by the Father, “with whom the council of peace was held, Zechariah 6:13,” that all creature-sacrifices would be insufficient for the occasion, he instantly replied, “Lo, I come; (I, your co-equal, co-eternal Son, come:) I delight to do your will, O my God! yes, your law is within my heart, Psalm 40:6-8 with Hebrews 10:5-9.”

A corresponding joy sprang up also in the Father’s bosom; as the prophet Isaiah tells us; for in the contemplation of the future accomplishment of this mystery, the Father, looking with infinite delight on his Son who had undertaken the office, and on his people as accepted in and through him, said, “Behold my servant, whom I uphold; my elect, in whom my soul delights! Isaiah 42:1.” And, at the time when he bore an audible testimony to his Son from Heaven, it was in these words, “This is that my beloved Son, in whom I am well pleased! Matthew 3:17.” Thus, in reference to this great event, it is said in our text, “I was daily his delight, rejoicing always before him;” and in reference to the same we must understand that declaration of our Lord himself, “You loved me before the foundation of the world! John 17:24.”

Thus, whether we understand the address as made to us by Wisdom personified, or Wisdom incarnate—we cannot but feel a deep interest in all that it has spoken to us, and set ourselves carefully to ascertain,

II. Our duty in reference to it.

Doubtless we should “hearken to its voice,” and with child-like simplicity receive its loving instructions. We should,

1. Delight ourselves in the contemplation of wisdom.

Wisdom generally, wisdom universally, should be the object of our continual pursuit, “through a desire of attaining it, we should separate ourselves, and seek all wisdom, Proverbs 18:1.”

The works of creation should, as far as we have a capacity for such subjects, be investigated by us, in order to excite our admiration of that wisdom by which they were framed.

The order and harmony of the heavenly bodies,
the beauty and richness of this terraqueous globe,
the exquisite workmanship of the human frame,
together with the powers and faculties of our immortal souls, all open to us such inexhaustible stores of wisdom and knowledge, as, if duly explored, will strike with reverential awe the humble inquirer, and fill with devoutest gratitude the admiring soul.

The works of Providence also, if once we are enabled to view them in their mutual relation and dependence, will transport the soul with wonder, and overwhelm it with the deepest sense of gratitude.

No book in the universe, except the Bible, will convey half so much instruction to the mind, as may be gathered from a man’s own experience of God’s dealings with him, especially in the concurrence of his providence with the operations of his grace; and the man who has learned to read this book, and become conversant with its contents, has acquired “secrets of wisdom, which are double, Job 11:6,” yes, which are tenfold greater than any which are known to the merely natural man.

God has said, that “he has abounded towards his people in all wisdom and prudence, Ephesians 1:8;” but “his secrets are with those alone who fear him, Psalm 25:14. Hosea 14:9;” none others are at all able to appreciate his love; that “knowledge is plain only to him who understands, verse 9.”

Our chief attention however must be directed to that adorable Savior, who “spoke as never man spoke.” and in whom his most inveterate enemies could not find a flaw John 8:46. In him we have such lessons of wisdom as the whole universe besides does not afford. In tracing all the circumstances of his life, we should do well at every step to inquire: What answer should I have given? What conduct should I have pursued? And, from such examinations frequently repeated, we shall learn at last, how far we are removed from true righteousness, and how much “folly is bound up in our hearts!”

In a word, we should sit at the feet of Jesus, as Mary did, drinking in, with insatiable avidity, the instructions of Wisdom, and applying our hearts to them as the clay to the seal. “In Him are hidden all the treasures of wisdom and knowledge! Colossians 2:3.” In Him is revealed to us “the mystery that was hidden from ages and generations,” and “which the angels themselves desire to look into, 1 Peter 1:12;” and the mystery, at the first intimation of which, long “before the worlds were made, the morning stars sang together, and the sons of God, the holy angels, shouted aloud for joy, Job 38:6-7.” No sooner was the commission given to make this known to men, than a host of the heavenly angels left their bright abodes, and came down to earth exulting, “Glory to God in the highest! and on earth peace; good will towards men! Luke 2:13-14.”

These are contemplations worthy of our exalted powers, worthy of our high destinies; and to delight ourselves in them is the wisdom, and the happiness of man.

2. Surrender up ourselves to wisdom’s dictates.

In every duty of life there is need of the suggestions of wisdom. Even good men often act a very foolish part, for lack of a well-regulated mind. Many have no idea of that important truth, “I, Wisdom, dwell with Prudence, verse 12.” To “walk in wisdom towards those who are outside, 1 Colossians 4:5,” and to “give no offence either to the Jews, or to the Gentiles, or to the Church of God, 1 Corinthians 10:32”. These things do not come into the contemplation of many, any more than if no such things were required of us, and no such example had been ever set us. But our determination, through God’s help, should be, under all circumstances, like that of David, “I will behave myself wisely in a perfect way! Psalm 101:2.”

In fact, there is no true wisdom but that which is practical. The very end of knowledge is practice; and, however deep or exalted our speculations may be, “if we do not walk wisely, we are fools, Ephesians 5:15.” But, in order to carry into effect the lessons of Wisdom, we must “watch daily at her gates, and wait at the posts of her doors, verse 34.” We must bring our views, our desires, our motives, to the strictest scrutiny of the Word. We must apply to everything “the line of judgment, and the plummet of righteousness;” and, above all, we must beg of God to give us “the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord, and to make us quick of understanding in the fear of the Lord Isaiah 11:2-3.” Without this, we shall continually err; without this, we shall inevitably fall. “Hear then the voice of Wisdom, O you children!”

1. Hear the voice of Wisdom, you children in age.

You can never begin too early to listen to the counsels of Wisdom. It is by them alone that you can avoid the snares of a corrupt heart, and of a deceitful world. O! think what dangers are before you! See “what multitudes are walking in the broad road that leads to destruction, and how few there are that walk in the narrow path that leads unto life!” And remember, that “you must reap according to what you sow; if you sow to the flesh—then you must of the flesh reap corruption; but if you sow to the Spirit—then you shall of the Spirit reap life everlasting, Galatians 6:7-8.”

Do not say that you are too young to receive wisdom’s lessons; for she particularly encourages you by expressing a more than ordinary solicitude for your welfare, “I love those who love me,” says she, “and those who seek me early, shall find me verse 17.”

2. Hear the voice of Wisdom, you children in understanding.

The poor, whose intellectual powers have never been expanded by the aid of education, are ready to imagine that it is in vain for them to explore the depths of heavenly wisdom. But be it known to all, that divine wisdom enters, not by the head, like earthly knowledge, but by the heart. Be it known also, that divine wisdom is not acquired by deep laborious research, as human sciences are, but by the teaching of the Holy Spirit; for “the Lord gives wisdom; out of his mouth comes knowledge and understanding, Proverbs 2:6;” and so far are the poor from having any reason to despair of attaining it, that they are by far the most likely to obtain it, because they are more willing than others to be taught of God.

Hence our Lord himself says. “I thank you, O Father, Lord of Heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them unto babes; even so, Father, for so it seemed good in your sight! Matthew 11:25-26.” Pray then to God to “give you the Spirit of wisdom and revelation in the knowledge of him, Ephesians 1:17-18,” and be assured “it shall be given to you, James 1:5,” and you shall be made “wise unto salvation through faith in Christ.”

3. Hear the voice of Wisdom, you children in grace.

You have begun to know the value of wisdom; you have a little glimmering view of those great mysteries, of which we have been speaking. “The day-star has arisen in your hearts,” and you have found “the ways of Wisdom to be ways of pleasantness and peace.” But you must “go on unto the perfect day,” even until Christ himself, “the Sun of righteousness, arises upon you with healing in his wings.”

O seek to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ!” Be constant in your attendance on the ordinances of God. Search the Scriptures, and treasure them up in your hearts. Above all, “be instant in prayer” for fresh supplies of the Spirit of Christ; then shall you be guided into all truth; and “the light of the moon shall be as the light of the sun, and the light of the sun seven-fold, as the light of seven days!”

Charles Simeon

Proverbs 7:1-4

“My son, keep my words and store up my commands within you. Keep my commands and you will live; guard my teachings as the apple of your eye. Bind them on your fingers; write them on the tablet of your heart. Say to wisdom, “You are my sister,” and call understanding your kinsman.”

Throughout the book of Proverbs, we are strongly reminded of that expression of Paul to Philemon, “Although in Christ I could be bold and order you to do what you ought to do, yet I appeal to you on the basis of love.”

There is an exquisite tenderness in the exhortations of Solomon, addressed as they are by a father to a son. Not that we are to suppose that they were intended only for Rehoboam; they were intended for the people of God, in all ages; and to us, no less than to Rehoboam himself, is the affectionate language of our text addressed.

But indeed a greater than Solomon is here! As mild as the expressions are, they are addressed to us by the Lord Jesus Christ himself, who is Wisdom itself incarnate, Proverbs 8:22-32,” and his are the counsels which we are so earnestly entreated to treasure up in our minds.

In discoursing on the words before us, we will show,

I. The respect which we should pay to the counsels of Divine Wisdom.

By comparing our text with similar language in the New Testament, we see that by the terms here used we have to understand, not the Decalogue only, but the whole revealed will of God.

1. To whatever the counsels of God relate, they should be treasured up with diligence.

Whatever is of more than ordinary value in our eyes, we lay it up with care in a place of safety; and the more of it we can amass, the richer we feel ourselves to be.

Now there is nothing in the whole universe to be compared with the Scriptures of truth—nothing that will so enrich the mind, nothing that will so benefit the soul. In the great mystery of redemption “are hidden all the treasures of wisdom and knowledge.” The precepts too, and the promises, and the histories, and the examples, O! who can estimate them as they deserve? To treasure these up in our minds should be our daily and most delightful employment! Not a day should pass without adding to this blessed stock. We should always furnish ourselves with some fresh portion of scripture on which to ruminate. Not that it is merely in the mind and memory that we are to store up this wealth, but, as Moses tells us, in our heart and in our soul, “You shall lay up these my words in your heart and in your soul! Deuteronomy 11:18;” this is the proper seat of Divine knowledge; and here should we endeavor to amass the only true wealth, “the unsearchable riches of Christ.”

2. To whatever the counsels of God relate, they should be watched over with care.

Nature has made peculiar provision for the eye, so that, by an involuntary and instantaneous motion of the eye-lid, it is preserved from innumerable injuries which it must otherwise sustain. Now with the same care that we guard “the apple of our eye,” we should watch over and preserve the treasures of wisdom, which we have accumulated in our hearts.

Satan is ever laboring to “take out of our hearts the word of life,” as our Lord has told us in the parable of the Sower; and it requires the utmost vigilance on our part to defeat his efforts.

Indeed the heart itself is but too prone to lose its riches through any apertures by which the world has entered; so that we need to “give the most earnest heed lest at any time we should let them slip, Hebrews 2:1.” Besides, if we are not constantly on our guard against “the cares of this world, and the deceitfulness of riches,” and other foolish and hateful lusts, we shall find to our cost, that these “weeds and thorns will choke all the good seed that has been sown in our hearts, and will render it unfruitful.” Our care and watchfulness therefore should be incessant, that nothing is permitted to rob us of our good principles, or to weaken their influence on our souls. If, as we are told, God “himself keeps his people as the apple of his eye, Deuteronomy 32:10 and Zechariah 2:8,” surely we should exercise all possible vigilance to keep his counsels, and preserve inviolate his holy commandments.

3. To whatever the counsels of God relate, they should be kept ready for use.

It is not sufficient that we have reduced the counsels of God, as it were, to certain heads, and made memorandums of them in our books, so as to be able to refer to them when occasion requires. We should have them “inscribed on the tablet of our hearts,” so that they may be always at hand, ready to direct and regulate our ways. Conscience, by looking inward, should be able to see them in an instant, and to suggest the line of conduct conformable to them.

Moreover, we should have them “bound also upon our fingers,” so as both to be reminded of them at all times, and be ever ready to carry them into execution. To this effect Solomon explains his meaning, “My son, keep your father’s commands and do not forsake your mother’s teaching. Bind them upon your heart forever; fasten them around your neck. When you walk, they will guide you; when you sleep, they will watch over you; when you awake, they will speak to you. For these commands are a lamp, this teaching is a light, and the corrections of discipline are the way to life! Proverbs 6:20-23.”

4. To whatever the counsels of God relate, they should be guarded with the tenderest affection.

With people standing in near and dear relation to us, we are accustomed to live in habits of intimacy, consulting them on any occasions of difficulty, paying considerable deference to their judgment, and easily influenced by their opinions. Now in this light:
we should view the counsels of our God;
we should be familiar with them;
we should consult them on all occasions, and
yield them a willing ascendency over our hearts.

Instead of standing aloof from them as strangers, we should claim, and glory in, our relation to them. We should “say unto Wisdom, You are my sister; and call Understanding our kinswoman.” We should, by our conformity to the dictates of Wisdom, prove, and manifest, our relation to her; and constrain all who behold us to acknowledge that God is our Father, and that Christ, “the Wonderful Counselor,” is our Friend!

To encourage this acquaintance with the Divine counsels, we will proceed to state,

II. The benefits which we shall derive from a due attention to the counsels of God.

In our text itself, the great benefit of complying with the exhortation is stated, in short but comprehensive terms, “Keep my commandments and live!” But in the verses following our text, a particular advantage is insisted on, namely, the being delivered from the snares and temptations to which we are exposed. That we may comprehend both, we would observe, that by our attention to the Divine counsels,

1. We shall be delivered from evil.

“From the way of the evil woman” is particularly noticed, both here and in the preceding chapter; and surely an attention to the counsels of Wisdom will eventually secure us against those temptations which lead captive so great a portion of mankind!

But we need not confine our views to iniquities of one kind only; the advice here given is equally useful in preserving men from snares of every kind. From the inspired volume we learn the folly and malignity of every sin.

The temptations of the world,
the lusts of the flesh,
and the devices of Satan,
are all there exposed! And armor is provided for us, that we may successfully maintain the combat against them.

Our blessed Lord himself, in whom was no sin, drew from this armory the arrows and the shield with which he vanquished the tempter in the wilderness; and from the same source must we also be furnished. Thus David tells us, “How shall a young man cleanse his way? Even by taking heed thitherto according to your word!” “Your word have I hidden within my heart, that I might not sin against you!” Would you then be kept from evil tempers, and evil passions, and evil habits of every kind? Study the sacred records; treasure up in your minds the terrors of God’s wrath as there revealed, and the declarations of his mercy as there promulgated. There see the wonders of redeeming love unfolded to your view, and the blessedness of those who have been monuments of converting and saving grace.

Let every part of God’s Word have its proper bearing on your hearts and consciences, and it shall be effectual for your salvation. Whatever lusts you have hitherto indulged, you shall, through the influence of the Word, and by the power of the Holy Spirit, be sanctified; as our Lord has said, “Sanctify them through your truth; your word is truth!” “Now you are clean through the Word that has been spoken unto you.”

2. We shall be carried forward in safety to everlasting life.

So says our text, “Keep my commandments, and live.” So also says our blessed Lord, “I know that your commandment is life everlasting! John 12:49-50.” We must remember, that it is not of mere morality that we are now speaking, but an impartial attention to the whole revealed will of God. And where this is, God will surely pour out upon the soul his richest blessings. Hear what our blessed Lord says respecting this, “He who has my commandments and keeps them, he it is that loves me; and he who loves me, shall be loved of my Father; and I will love him, and will manifest myself to him!” “We will come to him, and make our abode with him! John 14:21; John 14:23.” What unspeakable benefits are these! Favored with such communications, what can we lack?

But it is not in this world only that such people are blessed; for to them are secured all the blessedness and glory of the world to come; according as it is written, “Blessed are those who obey his commandments, that they may have a right to eat of the tree of life, and may enter in through the gates into the city! Revelation 22:14.” This right indeed is not founded on any merit of their own; but solely on the promises of God made to them in Christ Jesus. It is Christ who, by his obedience unto death, has purchased these blessings for us; but it is to his obedient servants only that these blessings shall ever be given. They however shall inherit them; nor shall all the powers of darkness be able to rob them of their promised inheritance. Only “let the Word of Christ dwell in you richly in all wisdom, Colossians 3:16,” and you shall never be straitened, Proverbs 3:21-23; Proverbs 4:12, “nor ever fall; but have an entrance ministered unto you abundantly into the kingdom of our Lord and Savior Jesus Christ! 2 Peter 1:10-11.”

Charles Simeon

Proverbs 6:6-11

“Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest. How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest–and poverty will come on you like a bandit and scarcity like an armed man!”

Foresight in relation to temporal concerns, though not universally practiced, is universally approved; and it is a ground of thankfulness that those classes of society who have hitherto scarcely known how to secure any little sums which they might save, have now, by the establishment of Banks, encouragement to provide for themselves against the day of adversity.

Happy would it be if a similar zeal were now exerted in relation to the concerns of eternity. But here, alas! there is still a sad indifference among us. The needs which we are sure to feel in the eternal world are not anticipated; nor is the importance of providing for them generally felt. In relation to these things, all around us are cast, as it were, into a deep sleep, from which they need to be roused by the most solemn warnings. This address therefore of Solomon to the sluggards of his day may well serve as as a foundation for a similar remonstrance with those who are yet sleeping in security and sin.

Addressing ourselves to people of this description, we will speak:

I. In a way of humiliating reproof.

Justly does Solomon observe, that “a sluggard is wiser in his own conceit, than seven men that can render a reason! Proverbs 26:16.” The more careless men are about their souls, the more confident they are of their eternal safety. But however confident they may be, they may go and learn wisdom from the lowest insect.

There is scarcely anything in the whole creation from which we may not derive the most valuable instruction. The ox and the donkey, the crane and the swallow, are brought forward by God himself to teach and reprove us, Isaiah 1:3. Jeremiah 8:7; and here we are referred for instruction to the ant. She collects in summer the food that is necessary for her subsistence in the winter. She does it with incredible labor, dragging to her cell grains of corn, that one would scarcely conceive she would be able to move. And this she does “without any guide” to direct her, or “overseer” to watch her, “or ruler” to call her to account. And, that her labor may not ultimately prove vain, she bites off, we are told, the ends of every grain, to prevent it from rotting in the ground.

Go now to the ant, you sluggard, and consider her ways:

1. Consider the ant’s wise foresight.

Has she a time approaching, against which it is needful for her to provide—and have not you? Is there not a time coming, when you must stand in the presence of your God, and give an account of everything that you have done in the body, whether it is good or evil? And have you not now to obtain a righteousness wherein to appear before God, even the righteousness of our Lord Jesus Christ, wherein alone you can ever stand in the presence of a holy God? Have you not a new nature also to obtain, in order to fit you for the enjoyment of the heavenly world? And is not the present, the only time when this provision can be made? If you neglect the present opportunities, will you find them in the eternal world? Is there “any work or device to be executed in the grave, where you are going? Ecclesiastes 9:10.”

If the ant’s work, which relates only to the short transient life of the body, is important—then is not yours, which relates to the eternal interests of the soul, much more important! Go then to the ant, and learn wisdom from her.

2. Consider the ant’s voluntary labor.

She has none to direct her; she is guided by instinct alone. But you have reason to guide you, and to assure you of the certainty and importance of those things which you have not yet seen with your eyes. You have God himself also inspecting everything that you do, and pledged to call you into judgment for it, and to assign you your everlasting portion according to it! Should not you then exert yourselves with all diligence? Are you not convinced, that to prepare for eternity is “a reasonable service”? Yes, that it is, in fact, “the one thing needful?” Will you then grudge your labor? Will you not put forth willingly and habitually all the powers of your souls in this blessed work?

3. Consider the ant’s prudent care.

Is she careful to prevent her labors from ever proving abortive; and should not you prosecute your work to a successful outcome? Yet Solomon justly observes, that “the slothful man roasts not that which he took in hunting, Proverbs 12:27.” Yes, that “his very desire kills him, because his hands refuse to labor, Proverbs 21:25.”

Some kind of pains we all have taken in attending ordinances, and in complying with outward forms; but there we have rested, without any persevering efforts to render those means effectual for the salvation of our souls. We feel somewhat of a general desire after eternal happiness; and with that consciousness of desire we are satisfied, without pressing forward for the attainment of the things desired. Thus is fulfilled in us another declaration of Solomon, “The soul of the sluggard desires, and has nothing, Proverbs 13:4.” If good desires would suffice, the sluggard would get to Heaven as well as others; but if great and persevering exertions are necessary, he will rather forego the prize, than use the diligence necessary for the attainment of it.

In a word, instead of “looking to himself that he lose not the things that he has wrought, but that he receives a full reward, 2 John verse 8,” he allows Satan to take out of his heart the seed that has been sown in it, and to keep him, like the foolish virgins, from providing oil for himself, until it is too late. Say, you sluggard, whether these things be not true of you, and whether you have not need to go and learn wisdom of the diminutive and despised ant?

We will yet further prosecute our address,

II. In a way of solemn warning.

As a man who has no provision independent of his labor, and no disposition to exert himself, must soon feel the pressure of poverty and need—so, sluggard, shall you feel these evils in relation to your soul.

1. Reflect on the dreadfulness of your eternal state.

The consequences of your sloth are coming upon you; they are coming gradually indeed, but irresistibly. “A traveler” comes not to his journey’s end all at once, but gradually, and almost imperceptibly, by many successive steps. So neither will you find the fatal consequence of your sloth all at once; but every day and hour brings them nearer towards you; and that too so clearly, that, if you would stop to examine—then you should see evident symptoms of their approach.

Who has not found, that the longer he lives in any sin, the more he becomes addicted to it, and enslaved by it? The truth is, that as a man by indulging sloth, whether of mind or body, becomes daily more unfitted for exertion. In the same way, the man who is remiss and negligent in his spiritual concerns becomes daily more alienated from God, and more averse to those efforts that are necessary for his salvation, Proverbs 10:4; Proverbs 19:15.

The curse which is denounced against him seems so distant, that it will never come; but it is advancing as fast as the wings of time can carry it; as Peter says, “Their judgment now of a long time lingers not, and their damnation slumbers not! 2 Peter 2:3.”

O sluggard! remember this: you may “linger, like Lot in the plain;” but “your judgment lingers not! You may slumber on yet a little while, but your damnation slumbers not!” The time is fast approaching when God will say to you, as to him who hid his talent in a napkin, “You wicked and slothful servant!” and will give orders concerning you, “Cast the unprofitable servant into outer darkness, where shall be weeping, and wailing, and gnashing of teeth! Matthew 25:26; Matthew 25:30.”

These judgments too shall come upon you irresistibly. You well know how entirely a man unarmed and sleeping is at the mercy of “an armed man” who seeks his life. And such will be your state, in the day that God shall deal with you, and visit you for your sins. You may call on the hills to fall upon you, and the rocks to cover you, from the wrath of your offended God; but they cannot perform for you this friendly office. No creature in the universe can help you, “though hand join in hand, you cannot pass unpunished.” Reflect on this, you sluggard! Now you may “puff at God’s judgments;” but before long you will bitterly regret that you did not improve the opportunities afforded to you to escape from them.

2. Reflect also on the vanity of your excuses.

There are none so hardened as to avow a fixed determination never to seek after God; on the contrary, there is in almost all an indistinct purpose to turn unto the Lord at some more convenient season, which they hope is at no very great distance. Hence to those who would rouse them to exertion, they say: “A little more sleep, a little more slumber, a little more folding of the hands to sleep.” They acknowledge in general terms the propriety, and even the necessity, of exertion; but they wish a little more time for indulgence to the flesh, before they set themselves in earnest to mortify and subdue it.

But what has been the consequence of indulgence hitherto? Are you at all more disposed for exertion now, than you were when first you were bidden to arise? Is your ability for God’s service at all increased by deferring your attempts to serve him? Have you not found, invariably, that procrastination has increased your difficulties, at the very time that it also enfeebled your powers? Do not say then any longer, “There is a lion in the way,” nor plead any longer for delay; but arise and call upon your God, if perhaps time may be yet afforded you to “work out your salvation,” and to “flee from the wrath to come!”

ADDRESS.

1. Those who have never yet been awakened.

Have you no work to do? Or is it a matter of small importance whether it is done or not? Is not the present life the only time for doing it? “How long then, will you sleep, O sluggard? When will you arise out of your sleep?” Don’t you know, that if you sleep on until this short life be past, you will assuredly awake in Hell? What then shall I say to you? Shall I say to you, as Christ did to his sleepy disciples, “Sleep on now, and take your rest?” No! God forbid. Let me rather say, “Awake you who sleep, and arise from the dead, and Christ shall give you light, Ephesians 5:14.”

Truly, if you would now, even now, call upon his name, it would not be too late. Whatever you lack, it should be given you. God would give you:
the light of truth to shine into your heart;
the light of joy in his reconciled acceptance;
the light of holiness to attest your acceptance with him;
and the light of glory to perfect your felicity.

While you have the light then, walk in the light, that you may be the children of light.

2. Those who, though in part awakened, are yet disposed to give way to slothful habits.

This, alas! was the case both with the wise and foolish virgins, “they all slumbered and slept.” But let me affectionately guard you against yielding to sloth. It is said, and the very best among us know the truth of it by bitter experience, that “the idle soul shall suffer hunger, Proverbs 19:15.” Who has not heard of the vineyard of the sluggard, where, through inattention, nothing was produced but nettles and thorns? To him is the same warning given as to the sluggard in the text, Proverbs 24:30-34.

Guard then against the excuses which you are ready to make. See the excuses made by the Bride in the book of Canticles; how injurious to her welfare! how destructive of her peace, Song of Solomon 5:2-7. “Watch then, and pray always.”

Had the disciples watched, when they were directed to do it by their Lord, they would never have forsaken him as they did in the hour of his deepest trial. But, if you do not watch and be sober, depend upon it that Satan will prevail against you, and “sift you as wheat.” “Be sober then, and vigilant.” Give not way to drowsiness in your spiritual calling; but “give all diligence to make your calling sure.” And, seeing that you look for a period when God shall come to judge the world, be diligent that you may be found of him in peace, without spot and blameless. And “What I say unto one, I say unto all, Watch!”

Charles Simeon

Proverbs 5:22

“His own iniquities shall ensnare the wicked himself, and he shall be held with the cords of his sins.”

The force of habit is well known; it operates as a second nature—so constant is it in its exercise, and so imperious in its demands. There is this difference however in habits of piety—and habits of sin:

Habits of piety are easily lost; but
habits of sin are with great difficulty overcome.

Nor is this difficult to be accounted for:
piety is against the course of nature, and
sin conformable to all of man’s innate propensities.

The motion of piety is a continual ascent;
the motion of sin is downward on a descent.

But it is not merely as a natural consequence that sin, when indulged, has so great a power; there is an additional influence given to it by God himself, as a judicial act, and as a just punishment for indulging it; so that in a judicial, no less than in a natural sense, our text is true, “His own iniquities shall ensnare the wicked himself, and he shall be held with the cords of his sins.”

Let us consider,

I. The declaration itself.

“His own iniquities shall ensnare the wicked himself, and he shall be held with the cords of his sins.”

In a two-fold view it may be noticed:

1. As a judgment inflicted.

This judgment is inflicted on the whole human race. There is not a sinner in the universe who cannot from his own experience attest the truth of it. Every sin has a power to enslave the mind, and to lead captive him who has indulged it. But we will instance this in some particulars.

The man addicted to drinking previous to the formation of his habit, had perhaps no particular love to strong drink, or desire after it; but he has been drawn into company, he has there acquired a taste for conviviality, and at last, by repeated excesses, he has contracted such a thirst for intoxicating liquors, that he cannot deny himself the use of them, or use them in moderation. He can see his character sinking in the estimation of all the sober part of the community, his health impaired, his fortune injured, his family suffering, and his eternal interests sacrificed; and yet he cannot cast off the wicked habit which he has contracted; his soul is bound with it as with a cord, and he cannot burst his bonds.

In a similar plight is he who has given himself up to the gratification of his lusts and passions. They, at least as far as the mind is concerned, are increased by indulgence, so that every object calls forth desire, and “their eyes are full of adultery, and cannot cease from sin, 2 Peter 2:14.” His very soul, as it were, is sensualized, and, whether sleeping or waking, his imagination roves after the gratification of his sinful appetites.

Nor must I omit to mention the gamester, in whom the text is most awfully verified. Nothing can induce him to abandon his ruinous pursuits. Domestic ties of wife and children have no influence at all. The ruin of himself and family are all suspended on a card or dice. Not even the experience of ruin will reclaim him. Let his losses be repaired again and again—and again and again will he return to the fascinating object, like the moth, and hover round it, until he is consumed!

I have mentioned these instances, as being more obvious and acknowledged; but the declaration is equally verified in the mirthful, the worldly, the profane; yes, and in the superstitious and self-righteous also. They all “feed on ashes; and a deceived heart has turned them aside, so that they cannot deliver their souls, nor say, Is there not a lie in my right hand? Isaiah 44:20.”

2. As a warning given.

“His own iniquities shall ensnare the wicked himself, and he shall be held with the cords of his sins.”

In this view more especially the declaration in our text is introduced, to guard young men against the temptations to which they are exposed, verse 20. And a most awful warning it is; it shows us how earnestly we should guard against our besetting sins. Every man has some “sin which more easily besets him, Hebrews 12:1,” and by which he is more in danger of being enslaved. Now every man should find out what this peculiar temptation is; and should watch and pray against it; lest, by yielding to it, he provokes “God to give him over to a reprobate mind, Romans 1:28,” and to say, “He is joined to idols; let him alone! Hosea 4:17.”

We should labor to say with David, “I have kept myself from my iniquity, Psalm 18:23;” and, with Job, “You know I am not wicked,” that is, not deliberately and habitually wicked, Job 10:7. We should dread lest that be inflicted on us which is spoken in the text—a judgment far heavier than any other that can be inflicted on us even by God himself, as long as we continue in this present life; because it is a certain prelude to everlasting misery, and the means of augmenting it every day and hour; for, if we are delivered over to our own lusts, we do nothing but “treasure up wrath against the day of wrath,” and accumulate mountains of guilt to sink us deeper and deeper into everlasting perdition! Romans 2:5.

Our employment will be like that of those mentioned by the Prophet Isaiah, who “drew out iniquity with cords of vanity, and sin as a cart-rope, Isaiah 5:18;” for, as a rope is spun out continually to an indefinite length by the constant addition of fresh materials, so will our sin be drawn out to an endless extent, until death shall cut it short, and the deserved punishment be given to it.

It would be improper to pass over such a declaration as this without drawing your attention to,

II. The reflections which it naturally suggests.

1. How thankful should we be for the Gospel of Christ!

Heathen are in the bondage above described, and have no conception of any way of deliverance from it. But in the Gospel a Savior is proclaimed; who came on purpose to “preach deliverance to the captives, and the opening of the prison to those who are bound, Luke 4:18.” His power, no lusts can withstand. As Jesus delivered Peter from prison, causing his chains to fall off, and the prison doors to open of their own accord—so he can liberate the slaves of sin and Satan from their bondage, and bring them forth into the glorious liberty of the children of God. Diseases, devils, elements—all obeyed his voice in the days of Jesus’ life; and at his Word the most deep-rooted lusts shall be plucked up, and the most inveterate habits changed! The day of Pentecost sufficiently attests the truth of this assertion. The hands of the men who had crucified him were yet reeking with his blood—yet in an instant were their hearts renewed, and they became altogether new creatures, “the wolf being as harmless as the sheep, and the lion as gentle as the lamb! Isaiah 11:6.”

However inveterate then your habits may have been, despair not; but look to “that Mighty One on whom your help is laid,” and who is able to save “to the uttermost all who come unto God by him.”

2. How watchful should we be against the first incursions of sin!

As we know not “how great a matter a little fire will kindle,” so we know not what evils one sin may introduce. Every evil habit originated in one sin. Judas little thought in what his first act of dishonesty would issue. In the same way, millions, who are now gone beyond the hope of redemption, once thought as little to what a state they should be ultimately brought, as we now do.

Do not say: This angry temper is a light evil. No! It is murder in the seed and embryo; and may terminate in the very act of murder much sooner than you imagine.

Do not say, This impure thought or look is trivial. No! It is incipient adultery; to which it lends, and in which, before you are aware of it, it may soon outcome.

The same I would say of envy, hatred, malice, covetousness, ambition, and the whole catalogue of spiritual lusts! The admission of them into the heart is as is leak in a ship, which will sink it ultimately, if it is not stopped in time. A mariner will not neglect that leak, though it is but small; because he knows the consequences; he knows that if it is neglected, his efforts to preserve the ship will before long be vain and ineffectual.

It is not possible to look around us without seeing, in numberless instances, what dominion the evil tempers of men have gained, and what misery they diffuse throughout their respective families and spheres. Had they been checked in their commencement, how much sin and misery would have been prevented!

If then we would not forge chains for our own souls, let us guard against the first risings of sin. For, whatever we may think, “we shall reap according to what we sow; he who sows to the flesh shall of the flesh reap corruption; but he who sows to the Spirit, shall of the Spirit reap life everlasting! Galatians 6:7-8.”

3. How constant should we be in waiting upon the Lord Jesus Christ, both in his public ordinances, and in secret prayer!

None but Christ can afford us any effectual help; for “without him we can do nothing, John 15:5.” To him we must carry our every trial, and every temptation; and we must plead with him for help, as the Apostle did, until he answers us, and says, “My grace is sufficient for you! 2 Corinthians 12:9.” Let us never forget that it is in vain to resist sin in our own strength. None but God himself can subdue it in us. “Our sufficiency even to think a good thought, must be from him, 2 Corinthians 5:5.” If he helps us, it is well. “We can do all things through Christ who strengthens us, Philippians 4:13.”

But if we address ourselves to the purifying of our hearts in our own strength, we shall fail, as the Apostles did, when in self-confidence they attempted to cast out a devil, which “could only be ejected through the influence of prayer and fasting, Matthew 17:21.” Let us look simply to Christ to purge us both from the guilt and power of our sins; and then we shall find that “according to our faith it shall be done unto us, Matthew 9:29.”

Charles Simeon

Proverbs 5:12-13

“You will say: How have I hated instruction, and my heart despised reproof! I would not obey my teachers or listen to my instructors!”

A time of reflection must come to all; if men shake off all thought until the hour of death, they will not be able to do so when once the soul is separated from the body; their ways will then be brought to remembrance; and all the powers of their minds be fixed upon the contemplation of them. Happily, with many this season arrives before it is too late; and, frequently, the very enormities which have been committed are the means of exciting in the soul a beneficial remorse.

Sometimes the present consequences of sin press heavily upon the mind, and awaken the energies of a sleepy conscience. Thus Solomon supposes many to be affected after they have brought trouble on themselves by their licentious courses; and he urges this very consideration as an argument for guarding against all temptations to sin, that however pleasurable a life of sin may be, the retrospect will be painful in the extreme; and the now thoughtless debauchee “will mourn at the last,” in the review of the mercies he has abused, and will say, “How have I hated instruction, and my heart despised reproof!”

We shall not confine our attention to the particular subject treated of in the context, though in every congregation, it is to be feared, there are but too many to whom it would be applicable. We shall rather take occasion from our text to set before you in a more enlarged view,

I. The lost sinner’s retrospect.

That we may bring home the subject to every man’s bosom, we shall consider men under two distinct classes:

1. Those who already feel some painful consequences of their past conduct.

Among these we must first notice the people more immediately referred to in our text, namely, those who have wasted their property, and injured their constitution, in habits of criminal indulgence, verse 9-11. What reason for regret have they! How glad would they now be, if they had restrained their appetites, and not purchased a momentary gratification at so high a price!

Next to these we may mention the spendthrift, and the gamester, who through covetousness or the love of pleasure have dissipated their fortune, and involved themselves in ruin. How common is it for people so circumstanced to destroy their own lives, and to seek in suicide, a remedy for the evils they have entailed upon themselves! To these we may add the people who by any disgraceful act have blasted their reputation, and rendered themselves liable to just reproach; to such the seasons of reflection are bitter. They attempt perhaps to divert their thoughts by business or pleasure; but they can never cease to rue the day in which they brought upon themselves so heavy a calamity. There are times when all who have entailed misery on themselves will bring to mind the instructions given them in early youth; and then they will, inwardly at least, complain, “How have I hated instruction, and my heart despised reproof!”

2. Those who, though they feel no present pain arising from their sins, are yet sensible that they have not answered the great ends of life.

The necessity of turning unto God, and the means of acceptance with God through the atonement of Christ, have been distinctly set forth from time to time; so that, supposing people to have diligently attended to the Word that has been preached to them, and to have “mixed faith with it,” it would have been impossible for them to have continued in the ways of sin and death.

But how many are at this moment as far from God as they were years ago! How many have reason to regret that they have ever heard the Gospel, which, instead of being a savor of life to them, has, through their neglect of it, been made a savor of death unto death! Our blessed Lord told his hearers, that “if he had never come to instruct them, they would not, comparatively, have had sin; but that now they had no cloak for their sin.”

So must it be said to many among us, that having such exalted privileges, they have reason to expect that they shall, with Capernaum, “be cast the deeper into Hell” for their abuse of them! It is a small matter that their sins have not been such as to expose them to shame and reproach among men. Their neglect of Christ, their lack of love to his name, and of zeal in his service, must be reckoned for at the last day, when he will say, “Bring here those who were my enemies, who did not want me to be king over them–bring them here and kill them in front of me! Luke 19:27.” O painful retrospect! O afflictive prospect!

Brethren, take a review of your past lives; and seek “the things belonging to your peace, before they be forever hidden from your eyes.”

What then remains to be done by these distinct, but perishing, classes? To both the one and the other we would say, Consider:

II. The sinner’s alternative.

There is but one alternative for any man: we must either attend to the voice of instruction given us in the Gospel—or we must carry with us unchanging and unavailing remorse into the eternal world!

Are we willing to spend eternity in self-condemning reflections?

They must follow us, if we die in our sins. God himself will remind us of the benefits which here we neglected to improve, “Son, remember, that you in your life-time had such and such advantages.” What anguish of mind will be occasioned by such thoughts as these: ‘I once had the same offers of salvation, as they had who are now before the throne of God! I enjoyed the same heavenly instruction as they; but I despised it, and would not hear the voice of the charmer, however wisely he endeavored to charm me!’

This will be the ground of our heavier “condemnation, that light came into the world, but that we loved darkness rather than light, because our deeds were evil;” and our reflections upon this will be “a never-dying worm,” gnawing our conscience to all eternity. Whether our sins were more or less flagrant, this will be the source of our greatest torment: that we despised the instructions given us in the Gospel, and trampled under foot that very Son of God who came into the world to seek and save us.

If we would not spend an eternity in these bitter reflections, we must now attend to the things which are revealed to us in the Gospel.

If our teachers speak out of their own minds, we may refuse to hearken to them; but, if they speak to us the very Word of God, then it is at our peril to turn a deaf ear to their instructions. The Word of God is sufficient to “make us wise unto salvation through faith in Christ.” It bids us to flee to Christ, as to a strong-hold, where we shall be safe from the assaults of sin and Satan. The gospel assures us:
that “Christ is able to save to the uttermost all that come unto God by him;”
that “his blood will cleanse us from all sin;”
that “his grace is sufficient for us;”
that “all whom the Father gives me will come to me, and the one who comes to me I will never cast out!”

Follow these directions, and you are safe:
give yourselves up to him;
live altogether by faith upon him;
improve for his glory the grace which you receive out of his fullness;
and you have nothing to fear!

Instead of remorse and sorrow, you shall be filled with peace and joy. In the midst of life, it shall be a matter of “rejoicing to you, that you have the testimony of a good conscience.” In a dying hour you shall look back with comfort in the thought of having “fought a good fight, and finished your course, and kept the faith;” and to all eternity shall you glory in the mercies and privileges which you here enjoyed! Revelation 1:5.

Here then is your alternative:
Despise this instruction, and you shall perish!
Obey it, and you shall live forever!

Advice.

1. Endeavor to view everything in the light of eternity.

If you think of time only, the value of present enjoyments will be unduly magnified. But think of eternity, and nothing will be deemed important but the salvation of the soul!

2. Endeavor so to spend each day, as you will wish you had spent it, when you shall be standing at the judgment-seat of Christ.

We know what the wishes are of men who are condemned to death for their violations of the law; and we may be sure that such will be our wishes when we are summoned to meet our Judge: ‘O that I had lived a very different life!’ Now then cleave unto Christ with full purpose of heart, and devote yourselves to him without reserve. So shall you behold his face in peace, and be partakers of his glory for evermore!

Charles Simeon

Proverbs 4:23

“Keep your heart with all diligence; for out of it are the issues of life!”

It is certainly of infinite importance that we be deeply convinced of our utter inability to do anything that is good in God’s sight, and of our entire dependence upon God for the effectual aids of his Holy Spirit. But we must not imagine, that, because we have no sufficiency of ourselves to do the will of God, we are not bound in duty to do it, or not to be exhorted and stimulated to the performance of it. Our duty is the same, whatever are the circumstances to which we have reduced ourselves; and it is in, and by, our personal exertions, that God has promised to “work all our works in us.” Hence, in the Scriptures of Truth, we are continually exhorted to serve our God in the way of his commandments. It is obvious that we cannot preserve the life of our bodies for one single moment; yet God expects that we keep ourselves from those things which would destroy life, and use all proper means of preserving it; so neither can we, of ourselves, preserve the life of our souls; yet are we bound to “keep our heart with all diligence; since out of it are the issues of life.”

It is indeed supposed here, that a new heart has been given to us; because from the unregenerated heart no good thing can issue; but inasmuch as even the renewed heart has still innumerable corruptions within it, we must keep it with all diligence.

To impress this duty on our minds, let us consider:

I. The duty enjoined.

“To keep the heart” is indeed an arduous task. To assist you in the performance of it, we will offer such suggestions as appear suitable to the occasion:

1. Fortify your heart with good principles.

An unfortified city is open to assault on every side. In the same way is the heart, if not duly fortified by the principles of true religion. As a sinner redeemed by the precious blood of Christ, and sanctified by his Spirit, I am the Lord’s peculiar property. I live by him; and I must live for him, “having been bought with a price, I am not my own, but his” who bought me; and I have nothing to do but to “glorify him with my body and my spirit, which are his.” When therefore anything attempts to gain possession of my heart, I must keep it for Him; for Him wholly; for Him alone.

Nothing is to break in upon this principle. Let earth and Hell assault me, I must oppose them in this impregnable bulwark, “Depart from me, you evil-doers; I will keep the commandments of my God! Psalm 119:115.” The Christian is furnished by God with armor for this contest, Ephesians 6:11-16; and, clothed in this panoply, he must maintain the conflict even unto death! Revelation 2:10.

2. Watch all of your heart’s most secret motions.

A citadel, however strong, if filled with traitors waiting for an occasion to open it to the enemy, needs to be guarded with peculiar care; the professed defenders of it must themselves be watched.

In the same way it is with the heart, notwithstanding it is at present garrisoned for the Lord. It is inconceivably difficult in many instances to distinguish between the loyal and the treacherous. They are both dressed in the same uniform; and both make the very same professions; both too appear actuated by the same holy zeal. The Apostles, when disputing with each other who should be the greatest, and forbidding others to cast out devils, because they followed not with them, and desiring to call fire from Heaven to avenge their Master’s cause—appeared as faithful as men could be, Luke 9:46; Luke 9:49; Luke 9:54; yet were they in reality actuated by pride and envy, in the garb of zeal and love; and, had not these corrupt passions been checked at first, who can tell, “how great a matter this little fire might have kindled! James 3:5.”

There is not a motion of the heart but must be strictly marked;
its associates must be carefully noticed;
its tendencies must be examined;
its professions must be scrutinized;
lest Satan himself be found there, under the semblance of an angel of light, 2 Corinthians 11:13-14.

3. Combine all the heart’s energies in the service of your God.

The Psalmist has a remarkable expression on this subject, “Unite my heart, O Lord, to fear your name, Psalm 86:11.” If the powers of the soul are scattered, they will be as inefficient as soldiers that are dispersed. It is by a combination of efforts for a preconcerted end, and by simultaneous movements for its accomplishment, that success is attained. The various powers of the soul must act in unison; the understanding, the will, the affections, the memory, the conscience—must all have the same object in view, each defending its proper post to the uttermost, and ready to support the other with all its might.

If, while the understanding is occupied about spiritual and heavenly things, the will and the affections are running after earthly and carnal things, what can be expected, but that the enemy shall soon gain undisguised and permanent possession of the soul? Every one knows, that “a house divided against itself, falls;” and a divided heart must become a prey to the great adversary of God and man. All its powers must center in God, if God is to inhabit it as his temple, and to possess it as his inheritance.

4. Call in for it the most effectual aid.

Human efforts, unassisted by God, will be of little avail. Indeed we can do nothing but as we are assisted by “the Captain of our Salvation, John 15:5.” To him then must we look to “strengthen us with might by his Spirit in our inward man, Ephesians 3:16;” we must go forth against our enemies, as David did against Goliath, not in dependence on an arm of flesh, but in the name of the Lord God of Israel; we must “be strong in the Lord, and in the power of his might, Ephesians 6:10.”

Then we may defy all our adversaries; we may boldly ask the greatest among them, “Who are you, O great Mountain? Before Zerubbabel you shall become a plain.” See how Paul taught the first Christians to triumph, while yet in the midst of all their conflicts, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or peril, or sword? No; in all these things we are more than conquerors! Romans 8:35-37” In the same way then may the weakest of us triumph, if we call in our blessed Lord to our aid; for “through Christ strengthening us, we can do all things! Philippians 4:13.”

But to form a right judgment of our duty, we must yet more distinctly notice:

II. The particular instruction relating to it.

We must:

1. keep our heart

2. with all diligence

1. That is, we must keep our heart earnestly.

It is not a slight or superficial attention to it that will suffice. The work is too great to be effected in such a way. To keep the heart from sin amidst so many temptations on every side, and to keep it in the exercise of all holy and heavenly graces, from every one of which it is by nature alienated; this is a great work indeed, and requires the utmost possible exertion on our part.

The metaphors by which the Christian’s life is set forth, sufficiently show what efforts are called for on our part.

A race is not to be won without straining every nerve.

An adversary, whether in fight or in wrestling, is not to be overcome without putting forth all our strength.

Can we then suppose, that, when our contest is not with flesh and blood only, but with all the principalities and powers of Hell, the victory can be gained without the most strenuous exertions? No; it cannot; and our Lord plainly tells us that it cannot, “Strive,” says he, “to enter in at the strait gate; for many shall seek to enter in, and not be able.” Know then, that whatever you have to do in the keeping of your heart, you must “do it with all your might.”

2. We must keep our heart constantly.

The work which we have to do, is not like that of a painter or a statuary, who may leave his work for a time, and find it afterwards in the state in which he left it; it is rather like that of one who is rolling a stone up hill, which will return upon him, as soon as ever he intermits his labor.

In the same way, our hearts of themselves are “bent to backslide from God,” ever ready to “start aside as a deceitful bow;” and Satan is ever on the watch to draw us aside. If he intermits his labors, it is in appearance only, and not in reality; for he is ever “going about, as a roaring lion, seeking whom he may devour!” His wiles and devices are innumerable; and, if once he can find us off our guard, he will assuredly avail himself of the occasion to deceive and, if possible, to destroy us.

We therefore must be always “on our watch-tower,” according to that direction of our blessed Lord, “Watch and pray, lest you enter into temptation; and, what I say unto you, I say unto all, Watch!”

3. We must keep our heart perseveringly.

There is no state at which we can arrive in this world that supersedes the necessity of continued vigilance and care. Were we as eminent as Paul himself, we must still, like him, “keep our body under control and bring it into subjection, lest by any means, after having preached to others, we ourselves become castaways.” Let our circumstances be ever so favorable, we know not but that we shall fall the very next moment.

Hezekiah was but just recovered from a dangerous illness, and that by miracle; yet when the Babylonian ambassadors came to offer him their master’s congratulations, he fell, and offended God by “the pride of his heart! 2 Chronicles 32:24-26.”

Peter also was but just descended from Mount Tabor, where he had beheld his Lord transfigured, and shining forth in all his glory, when he acted Satan’s part in dissuading his Lord from completing the work assigned him; so that he drew forth from his Divine Master that just reprimand, “Get behind me, Satan! Matthew 16:23-24.”

We may add too, that there is no wickedness so great, but we may be enticed to the commission of it. Who can reflect on David’s adultery and murder, or on Peter’s denial of his Lord with oaths and curses, and not see reason to cry continually to God, “Hold me up, and I shall be safe!”

Thus then we see, it is not enough to keep our hearts, but we must “keep them with all diligence,” engaging in the work with earnestness, and maintaining it with constancy and perseverance to the last hour of our lives.

Let us now attend to,

III. The reason with which both the one and the other are enforced.

The heart may in some respects be considered as the seat of vitality in the human body, because from thence issues the blood that circulates through the whole frame. But still more may it be said of the heart in a spiritual view, that out of it are the issues of life. For,

1. The heart is the proper source of all evil.

There are many evils to which our corrupt nature is apt to yield; some are spiritual, and some are fleshly; but the womb where all are generated, and from whence they proceed, is the heart. Adultery, and murder, and theft, with many other evils, might be supposed to arise rather out of external circumstances connected with our outward man; but they are all traced by our blessed Lord to the heart, “For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man ‘unclean.’ Mark 7:21-23.”

Now, if the heart is the fruitful spring of such evils—then ought it not to be watched? Ought it not to be kept with all diligence? It is evident that, without continual care, the whole man would soon be inundated with evil! Should we not then watch the sluices? Should we not guard the banks, and keep them in good repair? In other words, should we not do all in our power to prevent such fatal effects?

Let it never be forgotten, that the smallest breach in a bank will soon yield to the torrent, and, by its extension, bid defiance to any remedy that can be applied. Consequently, if we would not be overrun with all manner of evil, we must guard against the irruption of any. “A little leaven will soon leaven the whole lump.”

2. The heart is the proper seat of all good.

Grace is planted in the heart; it has no other residence; it may operate by the members; but its seat is in the heart. Repentance flows from thence, even from “the broken and contrite heart.” Faith has there its first formation. “With the heart man believes unto righteousness.” Love combines and concentrates all its powers, “We are to love God with all the heart;” yes, “Christ himself dwells in our hearts by faith.”

Whatever then proceeds not from the heart, is of no value; all our best services for God are no other than hypocrisy, if the heart is far from him! Matthew 15:7-8. Must we not then keep the heart with all diligence, to see that it be duly influenced by divine grace, and that all which we do is the result of gracious principles implanted there?

Truly, if “a man may give all his goods to feed the poor, and his body to be burned, and, after all, be no better than sounding brass or a tinkling cymbal,” because his actions proceed not from a principle of love in the heart—then we are called upon to watch over our hearts with all imaginable care, that they be duly stored with all that is good. This is the plain and obvious inference from what our Lord himself has distinctly affirmed in those memorable words. “The evil man out of the evil treasure of his heart brings forth that which is evil; and the good man out of the good treasure of his heart brings forth that which is good;” in both cases the produce is “from the abundance of the heart, Luke 6:45;” and “the tree is known by its fruits.”

3. By the condition of our heart, shall our state be determined in the last day.

Even in courts of judicature among ourselves, it is not so much the act, as the heart, that is the object of investigation. Murder itself is not accounted murder, if it was not attended with a purpose of heart to injure and destroy. Much more therefore may it be expected that God will inquire into the designs and purposes of our hearts, “He does not look on the outward appearance, but at the heart;” and “he searches the heart, and tries the thoughts, on purpose to give to every man according to the fruit of his doings.” For this end “he will bring to light the hidden things of darkness, and will make manifest the counsels of the heart.”

To our hearts then must we look, if ever we would give up our account with joy; for, as our hearts are, so shall we appear in his sight, Proverbs 23:7. Let us then not only search and try ourselves, but beg of God also to “search and try us, and to see if there is any wicked way in us, and to lead us in the way everlasting.”

APPLICATION.

1. Do not grudge your labor in the way to Heaven.

You cannot make any attainments in this life without labor; how then can you hope to attain the glory and felicity of Heaven without it? True it is, that Heaven is a gift of God; a gift altogether of his free and sovereign grace; but it is also true, that we must labor for it, according to that direction of our Lord, “Do not labor for food that spoils, but for food that endures to eternal life, which the Son of Man will give you, John 6:27.” Labor then with all earnestness, and constancy, and perseverance. If you are frequently foiled, still return to your post, and increase your vigilance in proportion as you discover the deceitfulness and wickedness of your hearts; and be assured, that, however great your toil may be, Heaven will be an abundant recompense for all.

2. Do not doubt but that your labor shall at last be crowned with success.

Were your success dependent on an arm of flesh, you might well despond; but your God and Savior is pledged to “carry on in you the work he has begun,” and to “perfect that which concerns you.” Your enemies may renew their assaults as often as they will; but they shall not prevail; for God has said, that “No weapon that is formed against you shall prosper! Isaiah 54:17;” and again. “The law of God is in his heart; his footsteps shall not slide! Psalm 37:31.” Go on then, “Be on your guard; stand firm in the faith; be men of courage; be strong! 1 Corinthians 16:13;” and know for your comfort what the all-gracious and unchanging God has spoken, “Do not be weary in well-doing; for in due season you shall reap, if you do not faint! Galatians 6:9.”

Charles Simeon

Proverbs 4:18

“The path of the righteous is as the shining light, that shines more and more unto the perfect day!”

Habits, of whatever kind, are strengthened by exercise; the more congenial they are with our natural feelings, the more easily are they confirmed.

Hence the wicked, without any express purpose on their part, are daily more and more riveted to the world and sin.

The righteous too, increase in love to the ways of God in proportion as they endeavor to fulfill his will. They have indeed a bias, which, if they were left to themselves, would soon turn them aside. But God will not leave them destitute of needful support; he pledges himself that their path shall resemble the shining light. This is found true by happy experience.

I. The path of the righteous is beautiful in its appearance.

The rising sun is as beautiful an object as any in the whole creation.

At its first approach it tinges the distant clouds with light. On its first appearance it gilds the summits of the woods and mountains; then, dispelling all the shadows of night, it illumines the whole horizon. How delightful is this to every one that beholds it, Ecclesiastes 11:7.

In the same way, the path of the righteous is exceeding beautiful.

“The righteous” are those who are renewed and sanctified by the Spirit of God. Their path in the very outset is beautiful to behold. Their simplicity of mind, and teachableness of spirit, endear them to us; their lowliness and humility attract the notice of the very angels themselves, Luke 15:10. The fervor of their love engages both our admiration and esteem. The very shadows in their character serve as a contrast to show the excellence of the change that has passed upon them. As they proceed their graces are more matured. Their course is justly described by the Apostle Paul in Philippians 4:8. Surely such a conduct must be beautiful in the eyes of God and man. They are justly spoken of as “beautified with salvation, Psalm 149:4; they even reflect a luster upon the Gospel itself, Titus 2:10.

While their path is so amiable, it resembles the light further, in that,

II. The path of the righteous is beneficial in its influence.

The sun does not shine with unproductive splendor.

It enables the several orders of men to return to their respective callings. In the darkness they could not go without stumbling, John 11:9-10; but now they follow their occupations without fear or difficulty. The productions of the earth also feel the genial influence of the sun, and are matured by means of its invigorating beams.

In the same way, the Christian is profitable in his course.

The wicked are stumbling on every side of him Proverbs 4:19; but the Christian affords a light to the benighted souls around him, Matthew 5:14. He shines in the midst of a crooked and perverse generation, Philippians 2:15-16; he is an epistle of Christ, known and read by all men, 2 Corinthians 3:2-3. The account given of Job, describes his course, as far as his situation and circumstances will allow, Job 29:11-16. Thus by his conduct he puts to silence the ignorance of foolish men, 1 Peter 2:15. He even wins some, perhaps, whom the Word alone would never have converted, 1 Peter 3:1-2, and causes many to glorify his heavenly Father, Matthew 5:16.

The comparison yet further holds, in that,

III. The path of the righteous is constant in its progress.

The sun invariably pursues its usual course.

From the instant it rises, it hastens toward the meridian. Sometimes indeed its splendor is intercepted by clouds, and sometimes it may be partially, or even totally eclipsed; still, however, it proceeds in its appointed path, and is sure to arrive at its meridian height.

The Christian too, goes forward towards perfection.

He never rests as though he had attained the summit, Philippians 3:12. He determines to be ever pressing forward for higher attainments, Philippians 3:13-14. He may indeed for a season be involved in clouds; yes, perhaps, he may through the violence of temptation, suffer an eclipse; but, if he is really “just” and upright, his light shall break forth again. God has ensured this by a solemn promise, Job 17:9. Jeremiah illustrates it by the very allusion in the text, Jeremiah 31:33-37; nor is this progress the privilege of some only, Philippians 1:6-7. David speaks of it as belonging to Israel of old, Psalm 84:7. Paul represents it as enjoyed by every true Christian, 2 Corinthians 3:18; and Peter shows us whence this stability proceeds, 1 Peter 1:5. None indeed arrive at absolute perfection in this life, 1 Corinthians 13:9-10; but soon the just will be changed into Christ’s perfect image! 1 John 3:2. Philippians 3:21, and shine above the sun in the firmament forever and ever, Daniel 12:3 and Matthew 13:43.

Improvement.

1. For conviction.

We are in a world that lies in darkness and the shadow of death; and, if we are Christians indeed, we are shining as lights in a dark place. Do our consciences testify that this is the case with us? Are we examples of holiness to those of our own age and rank? Do we reprove all works of darkness, instead of having fellowship with them? Ephesians 5:11. If not, how can we ever be numbered among the just? Shall we say that we once were such, but are now under a cloud? Or that our light is at the present eclipsed! Let us beware lest we prove only as a fleeting meteor. Our light must be steady and increasing, like that of the sun. The tree is known by its fruit; and the just by their light, Ephesians 5:8; and a false profession will deceive us to our eternal ruin! 1 John 1:6; 1 John 2:9; 1 John 2:11.

2. For consolation.

There are many true Christians who do not enjoy much comfort, and the darkness of their minds sometimes makes them doubt whether they are upright before God; but they often write bitter things against themselves without a cause. Distress, whether temporal or spiritual, argues nothing against our integrity. Job never shone brighter than in his trouble; nor Christ, than in the depths of his passion. Let him then that is in darkness, stay himself upon his God, Isaiah 50:10. It is to such people that God sends us with words of comfort, Isaiah 35:3-4. To them in particular is that delightful declaration addressed, Isaiah 54:7-10. Wait then the Lord’s timing, you afflicted souls, and trust in him. Soon shall your “light rise in obscurity, and your darkness be as the noon-day;” nor will God be glorified less in your patience, than in more active services.

Charles Simeon

Proverbs 4:7

“Wisdom is the principal thing; therefore get wisdom!
Though it costs all you have, get understanding!”

The inspired volume is no less useful in rectifying the prejudices of education, than it is in restraining the indulgence of forbidden desires. As far as relates to the grosser violations of moral duty, the advice of parents and teachers is in unison with the Holy Scriptures; but we are very rarely exhorted to follow that which is the main end and purpose of life. Get wealth! Get honor! are the lessons inculcated on all the rising generation. David however sets us a better example; he earnestly entreated his son above all things to cultivate true religion. And Solomon, having reaped much advantage from those instructions, has left them on record for our benefit in verses 3-7. We shall endeavor to show:

I. The nature and excellence of true wisdom.

That which is usually termed wisdom is far from being the object so extolled in the text.

We do not mean to depreciate the attainments of art or science. They are valuable in themselves, and, if duly improved, may, like the Egyptian gold, enrich and beautify the sanctuary of God. But the wisdom spoken of in the text, has respect entirely to spiritual things.

True wisdom is the proposing of the best ends and prosecuting of them by the fittest means.

There is no end so worthy to be pursued by a rational creature, as the sanctification and salvation of his own soul. Nor are there any means of attaining it so proper, as those prescribed in the holy Scriptures. To repent of all our sins, to flee to Christ for the pardon of them, and to seek the renovation of our hearts by the Holy Spirit, are represented as the only effectual means of salvation.

These things, it must be confessed, are often called folly; but they are called so only by those, who have never known them by experience. Not one among the holy angels would account it folly to love and serve God. None of the redeemed in Heaven regret that they were once so strenuous in the exercises of true religion. The saints on earth are precisely of the same mind with those in Heaven. Hence conversion to a holy life is called “a turning of the hearts of the disobedient to the wisdom of the just, Luke 1:17.” Even devils and damned spirits would confess that devotedness of heart to God is the truest wisdom. Careless sinners are the only beings who dissent from this truth; and they in a little time will assuredly alter their opinion! What do those rich men, Luke 12:19-20; Luke 16:19; Luke 16:23, now think of their once envied state?

Such wisdom is justly termed “the principal thing.”

There are many other things which are important in their place; but this is far superior to them all. Riches cannot be put in competition with wisdom, Job 28:12-19. Pleasure, honor, or even life itself, are not worthy to be compared with wisdom, Proverbs 3:13-18. Wisdom excels everything else as much as light excels darkness, Ecclesiastes 2:13. This exclusively deserves the name of wisdom, God himself being witness, Job 28:28. It is “the good part, Luke 10:42,” and he alone can be called truly wise, who, like Paul, accounts everything but loss for that unspeakably excellent attainment, Philippians 3:7-8.

Its excellency being thus established, we may proceed,

II. To urge upon you the diligent pursuit of wisdom.

In the text, with the preceding context, we may see the utmost fervor that language can express. May we be animated with the same, while we labor to impress the subject on your minds by the following considerations! Consider then:

1. This wisdom is both more easily, and more certainly, to be attained than anything else.

With respect to other things, every one has not a capacity for making great attainments; nor have all, who possess good abilities, an opportunity of cultivating them to advantage. Nor can great industry united with great talents, always ensure success, Ecclesiastes 9:11; but no man ever sought wisdom in vain. The poor fishermen of Galilee were as capable of comprehending it, as the philosophers of Greece and Rome. We attain wisdom, not by the mere exertion of our own powers, but by the teachings of God’s Spirit, John 1:13; John 6:45. Nor will he ever refuse that heavenly gift to any who seek it with a teachable and childlike disposition, James 1:5. This thought may well encourage all. May we be stirred up by it to seek the unction that shall teach us all things, 1 John 2:20. Then will God bestow upon us his promised blessing, Proverbs 2:1-6; and make us wise unto salvation through faith in Christ, 2 Timothy 3:15.

2. There is nothing else which will so conduce to our present happiness as godly wisdom.

The creature is justly represented as a cistern that will hold no water, Jeremiah 2:13. All who seek happiness in it are disappointed. Even science itself, which is the most rational of all earthly pleasures, is often a source of sorrow and vexation, Ecclesiastes 1:17-18.

But true wisdom is an overflowing fountain of joy. In prosperity, wisdom adds a zest to all our comforts; and in adversity, a balm to all our sorrows. In a time of pain and trouble, more especially its excellency appears. What can earthly things do to assuage our anguish or compose our minds, Ecclesiastes 5:17. But piety enables us to see the rod in our Father’s hand, and to know that He is working all for our good, Romans 8:28. Paul found wisdom to be wealth in poverty, joy in sorrow, life in death! 2 Corinthians 6:9-10. And such will every Christian experience wisdom to be in the hour of trial, Proverbs 3:21-26. Shall not this consideration then quicken our diligence in the pursuit of wisdom?

3. There is nothing besides wisdom that can in the least promote our eternal welfare.

Our duties, when performed with an eye to God, are a part of religion itself; but, independent of the respect which we have to him in the performance of them, they are of no value in his sight. A person may do many things that are beneficial to society, and yet be dead in trespasses and sins. But Solomon, specifying the supreme excellency of wisdom, affirms, that it gives life to them that have it, Ecclesiastes 7:12. No man can perish that possesses godly wisdom; nor can any man be saved who is destitute of it, Romans 8:6; Romans 8:13. Shall we not then be prevailed upon to seek wisdom? Shall we disregard the commendations that David and Solomon have given of it? And shall their importunity be treated by us with coldness and neglect? Surely such a conduct may well expose us to the most severe of all reflections, Proverbs 17:16.

“Allow then a word of exhortation.”

The wisdom here spoken of is not the only thing in the world that is desirable; nor the only thing that you may laudably pursue. There are innumerable other things which demand our attention; and which our several conditions in life render necessary. The text itself supposes, or rather enjoins, that we should labor to get other things; but wisdom is indisputably “the principal thing;” and “with all our getting we must be mindful to get understanding.”

Whatever else is neglected, wisdom must not. Wisdom is “the one thing needful.” Therefore, “get it, get it, get it, get it! Four times is this repeated in verses 5, 7.” “Forsake it not, neither forget it; exalt it, love it, and embrace it; so shall it be an ornament of grace to your head, and a crown of glory to your soul.” For whoever finds wisdom finds life, and shall obtain favor of the Lord, Proverbs 8:35.

Charles Simeon

Proverbs 3:35

“The wise shall inherit glory, but shame shall be the legacy of fools!”

A desire for distinction, and a fear of shame, are powerful incentives to the human mind. They produce, in every department of life, exertions far beyond those to which mere natural inclination would prompt us. The soldier on the field of battle finds those principles stronger than the fear of death!

Now, these feelings being founded in nature itself, God is pleased to call them into action in reference to things of far higher consequence than those which too generally engross them.

Disgrace or honor are awarded to men, even in the present life, on moral and religious grounds, and much more will they in the life to come; and I wish that a due concern may be felt in reference to them, while I point out:

I. The influence of wisdom on our present state.

Wisdom may fitly be described as a conformity to the mind of God; and folly may fitly be described as any aberration from wisdom. But it is the Gospel alone that places these in their true light.

1. Let us distinguish the two characters.

The Gospel is a proclamation of mercy to perishing sinners, through the death and righteousness of the Lord Jesus Christ; nor is there any way of salvation for fallen man, except that which is there revealed. All who are not savingly interested in that Savior must perish under the guilt of their sins.

Now, who is wise, but he who labors to secure that salvation? Or who is a fool, but he who neglects it? Suppose that means of escape from a sinking vessel, or a house in flames, were offered to one in danger of instantaneous destruction; would any person in the universe hesitate to assign the proper and distinctive epithets to him who availed himself of them, and to him who disregarded them? Yet would their conduct but very faintly shadow forth that which is exhibited under the Gospel dispensation; and the terms used to designate that conduct would very faintly describe its appropriate character.

Let the two characters, then, be properly distinguished. Where is the man who, with all humility of mind and entire devotion of soul, seeks a saving interest in the Savior? Him we may safely designate as “wise.”

Where, on the other hand, is the man who neglects the Savior? Whatever excuses he may allege in vindication of his conduct, we need not hesitate to assign to him the humiliating appellation of a “fool.”

2. Let us declare their proper recompense.

“The wise” shall even here “inherit glory.” Everyone, whatever his own practice may be, has within his own bosom a witness in favor of those who are religious, provided their conduct is uniform and consistent. In outward profession, I grant, the world may brand religion with the name of folly; but their consciences in secret give a very different testimony; nor is there any man, however ungodly, so wicked, but that he reverences in his heart a pious character, and wishes, if it were possible, to be found in his place at the day of judgment!

Herod, in the midst of all his impiety, “feared John, because he knew him to be a just and holy man.” And so it is with the ungodly world; they venerate the very man whom for his piety they hate and persecute.

On the other hand, vain and thoughtless as are the world at large, and interested in upholding each other in their various pursuits, there is not one among them, who, in his moments of reflection, does not see the emptiness and vanity of worldly things; and who would not regard it as an inconsistency in a religious man, if he should betray an eagerness in the prosecution of them. The truth of these observations will be manifest beyond either contradiction or doubt, if only we bear in mind the conduct of the Scribes and Pharisees of old, who, while persecuting our blessed Lord even unto death, “built the tombs of the prophets, and garnished the sepulchers of the righteous,” whom their forefathers had put to death! Matthew 23:29-31.

Precisely thus we also at this time honor the memory of the Apostles, and of our own reformers too, for who does not honor the names of Cranmer, and Latimer, and Ridley—while we hate, revile, and persecute the living saints, who walk in their steps; and the names of the Scribes and Pharisees of old are odious to us, while we pay respect to those who sustain the same character among ourselves! All this clearly shows that whatever our outward behavior may be towards the two different parties, both of them have an inward witness in our own bosoms, “the wise inheriting the glory” that is due to them, while “shame is the only recompense of fools.”

But still more effect will wisdom have,

II. The influence of wisdom on our condition in the eternal world.

There the conduct of all will be rightly appreciated.

In this present world there are many things which obscure the wisdom of the wise, and which serve to palliate the folly of fools. The weaknesses of many good men excite a prejudice against their opinions and conduct, and do really cast an air of folly over their very profession. This is deeply to be lamented; but, while there is so much folly bound up in the heart of man, and in many the seed of Divine Grace is but as a grain of mustard-seed, it is not to be wondered at that such stumbling-blocks should occur; indeed, unless a miracle were wrought to turn babes at once into young men and fathers, it is scarcely possible that offences of some kind should not arise from the injudicious deportment of weaker brethren.

On the other hand, among those who are not devoted to the Savior, there are many eminent for their attainments in science, and abounding in every species of worldly wisdom; and amidst so much that is amiable and good, it is difficult to mark with befitting severity the folly of which they are guilty.

But God will judge righteous judgment; he will distinguish infallibly between the errors of the judgment and the bias of the heart; and to those who sought him, though in much weakness, he will give a testimony of acceptance. But on those who sought him not he will denounce his sentence of eternal condemnation!

Then will wisdom and folly appear in their true light.

Behold the saint approved of his God, and seated on a throne of glory! Will anyone think he sacrificed too much for this, or labored too hard for this? Will there be any difference of opinion respecting him, among the hosts of Heaven, or even in the regions of Hell? No! There will be but one testimony respecting him. Every creature in the universe will pronounce him wise.

See, on the other hand, the most successful and distinguished of the human race banished from the presence of that Savior whom he would not seek, and of that God whom he refused to serve! Will there be any difference of opinion respecting his folly? Nay, will not he himself be the very first to accuse himself, and to curse the folly which once he so fondly cherished? Yes! We are told that, in Hell, men will “weep, and wail, and gnash their teeth” with anguish; and I cannot doubt but that their self-reproach will be one of the bitterest ingredients in the cup which will there be given them to drink. When they see in what their love of “promotion” has issued, and that it has brought nothing but a pre-eminence in “shame” and sorrow—they will set their seal to that once-despised truth, that “wisdom excels folly, as much as light excels darkness!”

Permit me now to recommend to every one among you:

A retrospect of your past lives.

What is your estimate now of your past life? If there one among you who would not rather that it should have been under the influence of wisdom, than that it should have been so devoted to folly, as in the great majority of cases it has been? I suppose there is scarcely anyone that has not, at some season or other, had moments of reflection, and formed some faint purposes of amendment. Let the humiliation then experienced have been ever so transient, do you not at this time look back upon it as the best hour of your lives? And do you not regret that it so speedily passed away? And, however deeply you may have drunk of the cup of pleasure, do you not now feel that it is all vanity, and that nothing of it remains but the dregs, which have a bitter taste? Where is there one among you, who, if he should hear a dying man glorying in having lived altogether to the flesh and to the world, would not be shocked at it as an excess of impiety and folly? Or who, if he were himself in dying circumstances, would not wish for a far different frame of mind to prepare him for his great account?

I make this appeal with confidence, and am content to rest the whole of what I have said on the testimony of your own consciences. Yes, beloved brethren, you shall be constituted judges in your own case; and I will abide by the decision which you yourselves shall give. Let your convictions, then, be now realized; and let the Lord Jesus Christ be now sought by you without delay.

2. A prospective view of futurity.

Soon you will be convinced, at all events, whether you will listen to good instruction now, or not. Soon you will see whose word shall stand—the world’s, or God’s! Depend upon it, God’s Word will not change. What he has designated as wisdom by the mouth of Prophets and Apostles, he will pronounce to have been so, when he shall sit on his throne of judgment.

Why will you not then anticipate that sentence? And why will you not consider what your reflections will be, when all your present opportunities of turning unto God shall have passed away?

This only do I ask of you, “Act now, as you will then wish you had acted!” Methinks this is a reasonable request; it is a request which every one acknowledges to be good in reference to the things of time; and surely it cannot be less good in reference to eternity! May God enable all of you, then, to comply with it! And may you all not only become wise, but be made wise unto salvation through faith in Christ Jesus!

Charles Simeon

Proverbs 3:21-24

“My son, preserve sound judgment and discernment, do not let them out of your sight; they will be life for you, an ornament to grace your neck. Then you will go on your way in safety, and your foot will not stumble; when you lie down, you will not be afraid; when you lie down, your sleep will be sweet!”

In the book of Proverbs, “wisdom” is generally put for true religion. But in some places, perhaps, it may be interpreted as representing Christ himself, who is “the wisdom of God and the power of God.” But in our text there can be no doubt of its importing piety, or the influence of true religion in the soul. And though in the Book of Proverbs the doctrines of religion are not very distinctly specified, the general character of it is developed with peculiar richness and beauty; and this gives to the Proverbs of Solomon, an importance far beyond what would belong to a mere collection of moral lessons.

We have, in the passage before us, what I might almost call a full-length picture of true religion, both in its character and effects; and in these two points of view, we shall, in conformity with our text:

I. Consider true religion in its true and proper character.

Doubtless religion admits of an infinite diversity of description. But in no place can we find a juster representation of it than in that before us.

1. True religion is wisdom in the heart.

Were we to define “wisdom,” we would say: It is the seeking of the best ends by the fittest means.

And were we to declare what “true religion” is, we would say: It is the seeking of the salvation of the soul through the mediation and intercession of Jesus Christ.

Now, then, I would ask: What end is there for us to propose to ourselves, that can be compared with the everlasting salvation of our souls? The pursuit of crowns and kingdoms would be unworthy of an effort, in comparison with this; Truly it is “the one thing needful.”

Again I would ask: What means are there fitted for the attainment of this end in comparison with those which are proposed to us in the gospel of Christ? There we find a Savior precisely suited to our necessities:

One who has made an atonement for all our sins.

One who “ever lives to make intercession for us” in Heaven.

One who, as the Head of all vital influence, is “able to save to the uttermost all who come unto God by him.” By the exercise of genuine faith in him, we become partakers of all his blessings; and, therefore, it is our one aim from day to day to “live by faith upon him,” and to “receive out of his fullness” all the blessings which we stand in need of!

Now, compare with this any other mode of salvation that can be devised; and its wisdom will shine forth as the sun, which eclipses, and, as it were, blots from the firmament, all the lights of Heaven.

2. True religion is discretion in the life.

When once true religion occupies the soul, it implants a spiritual principle there which thenceforth regulates the whole man.

No longer does an anxiety about earthly things distract the mind.

Pleasure, riches, and honor—are all subordinated to the welfare of the soul.

The will of God in his Word, becomes the one only rule of conduct to him.

A regard for God’s honor will then operate, so as to give to all circumstances, whether of time or place, their legitimate influence, and to secure to him who is under its influence the approbation of the wise and good. He illustrates in his life that saying of Solomon, “I, Wisdom, dwell with Prudence.”

In a word, to approve himself to God is the one object of his life; and that one object being ever before his eyes, he is kept from every corrupt bias, and from the inconsistencies which an unhallowed principle would produce.

Of course, it must not be supposed that a person, naturally weak and foolish, will pass in a moment to a comprehensiveness of mind and soundness of judgment. That is not to be expected; on the contrary, inasmuch as a principle of piety infinitely outweighs every earthly object, it may be expected, that, on its first entrance into the soul, it will operate rather in a way of extravagance, and cause a person to overlook the minor considerations of prudence and discretion. But this must be imputed not to religion itself, but to the weakness of him in whom it dwells; and the effect of religion will be to correct his errors, and to induce habits of wisdom, which no other principle would ever have been able to form within him.

II. Consider true religion in its just and necessary effects.

Religion is not a mere principle; nor does it consist in any peculiar practice without a principle; it is an operative principle:

1. True religion produces spiritual life in the soul.

I cannot give any more just view of religion, than by saying, It is that in the soul, which the soul is in the body. Without the soul, the body is dead; and without religion, the soul is dead. By the soul the body is animated, and performs all the functions of the animal life; by religion the soul is quickened, and performs all the functions of the spiritual life. By the union of the soul with the body, all the powers, both of body and mind, are called into activity. And by the operation of religion in the soul—the understanding, the will, the affections, the memory, the conscience, perform their respective offices in subserviency to God, for the promotion of a man’s spiritual and eternal good.

The soul, pervading the whole body, acts with ease and regularity, and with so little ostentation, that its operations, though effectual, attract no notice.

And so it is with true religion in the soul; it brings into easy and harmonious use all its different faculties and powers, governing the whole man, and subjecting even the thoughts themselves to the obedience of Christ.

In a word, it is, as my text has said, “life to the soul.” If we were to understand by this expression, that it tends to lengthen out the existence of man on earth, it would be true, and an important truth; but we cannot so contract the sense, or comprehend less in these words than what we have expressed. True religion makes a man a new creature, “old things pass away, and all things become new.”

2. True religion produces gracefulness in the deportment.

Well is it said by the Apostle, that “a meek and quiet spirit is, in the sight of God himself, an ornament of great price.” Through the operation of divine grace upon the soul, all the tempers and dispositions will be kept in order; so that none shall prevail to the injury of other men, or to the dishonor of the man himself. The discipline of religion is somewhat like that which prevails in reference to the body among the higher ranks of society. In people untaught, there is an awkwardness, as it were, apparent in their whole gait; while those who have mixed in polished society have a comparative ease and elegance in all their motions.

So, if you see a person uninstructed in religion engaged in religious exercises, he is not at home in any of them; his occupation sits not easy upon him; and if he attempt to assume the posture of real piety, he betrays his lack of true feeling by the very motions in which he attempts to express it.

But let a contrite and devout soul draw near to God, and there is a correspondence between his looks and attitude, his words and professions. His every motion is such as befits the employment in which he is engaged. Yes, there is a symmetry in every part of the spiritual man, so that his whole demeanor is simple, uniform, befitting. He exemplifies in his life that expression of the Psalmist, “I will beautify the meek with salvation;” and he shows in his deportment what that inspired writer meant by that petition, “Let the beauty of the Lord our God be upon us.” The more of real piety any man possesses, the more of this image will be stamped upon him; and the more he communes with his God, the more will a divine glory surround his head, and beam forth from his countenance in the sight of all who behold him.

3. True religion produces stability in the walk.

The man of sound wisdom takes heed to his ways; he desires to see his path clear before him. If he is in doubt, he will take “the Word of God as a light to his feet, and a lantern to his paths.” If his path is slippery, he will cry unto his God, “Hold up my goings in your paths, that my footsteps do not slip!” And in answer to his prayer, “God will give his angels charge over him, to keep him in all his ways, that he dash not his foot against a stone.”

Of these advantages the unconverted man has no experience. He ventures into scenes of temptation, without being aware of his danger; nor has he any guidance or strength but his own. What wonder, then, if he falls?

But the man who, with wisdom in his heart, and discretion in his life, “suffers not these” guardian angels, as it were, “to depart from his eyes,” will be kept amidst all the most trying scenes in which he can be engaged, and “will be preserved blameless unto the kingdom of his God.” “The Law of God is in his heart, and therefore his footsteps do not slide. See Psalm 37:31 and Proverbs 4:11-13.”

4. True religion produces peace in the heart.

“What man is he who fears the Lord? His soul,” says the Psalmist, “shall dwell at ease.” A man without religion may pass through the day with some degree of comfort, because of the variety of occupations that engage his thoughts. But when he comes to lie down at night, and he has time for reflection, some painful occurrence will dwell upon his mind, and agitate his spirits, and disturb his rest. And when he wakes in the morning, the same unpleasant feelings will haunt him, and destroy that serenity which sleep was calculated to convey. Or, if nothing particular has occurred to distress him, he lies down and rises up without any other feeling than that which he possesses in common with the beasts.

But not so the truly pious man. He, when retiring to rest, calls to remembrance the mercies with which he has been encompassed during the day, and renders thanks for them to his heavenly Benefactor; to whom also he commends himself for protection during the defenseless hours of the night.

Shall I speak too strongly if I say that he lies down, as it were, in the bosom of his God, saying, “I will lay down in peace, and sleep; for you Lord, make me to dwell in safety?” In the morning, too, when he awakes, he finds that “his sleep has been sweet unto him;” not to his body merely, but to his soul; for his soul, at the first resuming of its powers, finds God present with it, in a way which the merely natural man has no conception of; so true is that expression of the Psalmist, “When I awake, I am still with you.” So true, also, is that encouraging promise of Solomon, “Bind the commandment upon your heart, and tie it about your neck; when you go, it shall lead you; when you sleep, it shall keep you; and when you awake, it shall walk with you.”

APPLICATION.

1. Are there now any present, who are prejudiced against religion?

Know what true religion is. It is not by any means that thing which worldly people are ready to imagine. “It is wisdom, sound wisdom, and discretion.” There are surely in the Gospel many things which surpass our comprehension. But so there are also in all the other works of God, whether of creation or providence. But if there are truths at which a proud man will stumble, there is not one which will not commend itself to a humble and childlike spirit. And as far as piety operates upon the soul, it induces discretion in every part of a man’s conduct, and assimilates him to the very image of his God.

Who among us will say that the Savior’s example was not good? Yet his enemies condemned it, and accounted him worthy to be crucified as the vilest malefactor! And may there not be a measure of the same prejudice in you—a prejudice that blinds your eyes, and makes you to hate those whom you should love and honor?

At all events, know this; whatever corresponds not with religion as described in our text, we disclaim. If there is folly and indiscretion in any who profess the Gospel, let them bear the blame, and not religion. But if you will condemn the care of the soul as a needless preciseness, and a cleaving unto the Savior as an enthusiastic and vain conceit—then you shall bear the burden; for, blame these things as you may, know that “Wisdom will be justified by all her children.”

2. Are there those here who profess to love piety?

Beware, lest by anything imprudent you “cause the way of truth to be evil spoken of;” yes, seek rather to the utmost of your power to “adorn the doctrine of God our Savior in all things.” On your conduct much depends. Men will not judge of religion so much by what we say, as by what we do. In vain shall Solomon himself describe it as forming such lovely characters, if you contradict his statements in your life and conversation. However we may expose the folly of so doing, men will identify religion with the conduct of its professors; and will take occasion, from anything that is unfitting in you, to cast reflections upon religion for your sake.

But knowing this propensity in them, you should be doubly careful not to cast a stumbling-block in their way. See to it, then, that you “walk worthy of your high calling.” If you are children of the light, let it be seen by the holiness of your conduct; and, wherever you go, be epistles of Christ, known and read by all men; so that all who behold you may be constrained to say, “We will go with you; for we see that God is with you in truth!”

Charles Simeon