Proverbs 19:3

“The foolishness of man perverts his way, and his heart frets against the Lord.”

The wickedness of the heart is deep and unsearchable. Those who do not watch its motions, have no idea of its depravity; but they who diligently examine it may discover many evils, and by the light of God’s Word attain considerable knowledge. The disposition mentioned in the text deserves special attention.

I. We will illustrate the disposition here spoken of.

1. The careless and ungodly world are ever ready to cast blame on God, on account of their sins.

They give the rein to every evil thought and desire;
they expose themselves to every kind of temptation;
they lay innumerable stumbling-blocks in their own way;
and thus become enslaved by vicious lusts and appetites!

Against these iniquities God denounces his judgment. But the slaves of sin continue hardened in their evil ways; they condemn even God himself us the author of their sins. This was the conduct of Adam immediately after the fall, Genesis 3:12. He decidedly condemns God for giving the woman to him—and this is too often imitated by his guilty descendants.

2. The careless and ungodly world are ever ready to cast blame on God, on account of their sorrows.

Sorrow is entailed on all as the punishment of the first transgression; but most of the afflictions which men suffer are brought on them by their own folly.

For example, some involve themselves in sorrow through sloth or intemperance.

Others ruin themselves by imprudence and extravagance.

Others bring themselves into difficulties by their sinful actions and habits which they form.

But under all their calamities, they “murmur against the Lord.” They are full of invectives against those that have been the more immediate occasions of their trouble! Numbers 16:11; Numbers 16:41.

They consider their lot as hard and severe; and thus do they reflect on God’s Providence rather than on themselves. Cain, the first-born of Adam, indulged this malignant spirit Genesis 4:13-14; nor are there any sons of sorrow who do not more or less follow his example.

Nor are believers themselves wholly free from this murmuring disposition.

They watch and pray against their besetting sin—yet are sometimes brought under the power of it. On these occasions they are tempted to murmur against the Lord; they are ready to expostulate with him like those of old, Isaiah 58:3; they forget how justly they might have been eternally forsaken; and that the remaining power of their sins is the consequence both of former habits, and of present neglects. Under afflictions also they feel too much proneness to murmur. What sinful impatience did the holy Elijah manifest! 1 Kings 19:4. Even Job himself manifested a murmuring character! Job 7:15-16.

This murmuring disposition however, is most hateful in the sight of God!

II. We will point out the evil of murmuring against God.

Murmuring against God manifests the most deplorable ignorance.

God is not, nor can be, the author of sin. He maintains in all things the character given of him, Deuteronomy 32:4; hence James shows the folly of casting blame on God, James 1:13-14; nor can God punish any of us more than our iniquities deserve; hence the expostulation of the prophet is unanswerable, Lamentations 3:39. Besides, to murmur against God is not the way to concern him in our behalf, nor will it tend to the peace and composure of our own spirits. It is as unprofitable to us as it is unjust towards him. True wisdom would teach us to humble ourselves in his presence, and to renew our supplications with greater earnestness. This conduct is as sure to succeed, as the other is to fail of success, Proverbs 28:13.

Murmuring against God manifests the most obstinate impenitence.

Both our sins and our sorrows ought to produce humility. When they increase our rebellion, our state is almost desperate, Isaiah 1:5. How awfully does such a temperament characterize God’s enemies, Revelation 16:9, and make us resemble those that are consigned over to perdition, Matthew 8:12. Surely nothing more heinous can be laid to our charge, nor anything more speedily fit us for destruction.

Murmuring against God evinces the most consummate arrogance.

To fret and murmur is, in fact, to reprove God. God himself considers it as a direct attack upon him, Malachi 3:13-14; and can anything be more presumptuous in such worms as we? Paul reprobates this impiety with holy indignation in Romans 9:20, and every one who allows himself in it, must answer it at his peril! Job 40:2.

We conclude with suitable advice.

1. Let us search into the causes of our sorrows.

We may be surprised into sin by a sudden temptation, but may trace our fall to preceding unwatchfulness. Nor can we expect God to keep us, if we neglect to keep ourselves. We are rarely earnest enough in using the means of safety. We are too backward to meditation, prayer, and fasting.

Our afflictions also may have come without any misconduct on our part; but who has not merited them by his sins? Men should only be considered as instruments in God’s hands, Psalm 17:13-14; and the consideration of God’s will should silence every murmur 2 Samuel 16:10.

2. Let us always be careful to justify God.

We may not always be able to understand his dispensations, but we should not on that account doubt the equity of them; whatever we suffer, we should not “charge God foolishly.” Under the darkest dispensations, we should say as the Psalmist, Psalm 22:2-3. If we wait we shall see the wisdom of many things which now seem utterly inexplicable; we may rest assured that David’s assertion shall be verified, Psalm 51:4.

3. Let us see what improvement may be made of our troubles.

There is no rod which has not a voice to us. Our very sins may be permitted, in order to humble us, and to make us more thankfully cleave to the Savior! Our trials, of whatever kind, are to purge away our dross, and to fit us for our eternal rest. To view them in this light will greatly compose our minds. Instead of murmuring against the Lord, we shall be thankful to him; and instead of increasing our misery, we shall make it a source of joy.

Charles Simeon

Proverbs 19:2

“Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.”

There is nothing so highly prized as knowledge. No pains are deemed too great for the acquirement of it; no expense too large. Knowledge is that which, more than anything else, raises a man in public estimation, and gives him influence in the world. There is, however, a knowledge which is far from being duly appreciated; I mean, that which relates to the concerns of the soul. Yet is this, beyond all comparison, more important than the other. For this, Paul counted all things but as dross and dung. Without the attainment of human sciences, a man may be both holy and happy.

I. Without divine knowledge, a man can have no directory for his ways.

Reason is very inadequate to guide our steps. Without Scripture, we know not how to walk and to please God. The wisest of heathen philosophers were but blind conductors in the paths of real holiness; they understood not what holiness was. Of humility, which is the very foundation of holiness, they had no just ideas.

So it is with unenlightened professors of religion. They see little beyond forms and external duties. The exercise of spiritual affections is beyond their attainment or their aim. Of an entire superiority to the world, and a total surrender of themselves to God—they have no conception; unless, indeed, it is in a way of monastic institutions, where the duties of social life are overlooked, and form is substituted in the place of vital power. Of a life of faith in particular, a person uninstructed in the Gospel can have no proper views. Being ignorant of Christ, he cannot see what a fullness there is in him of wisdom and righteousness, and sanctification and redemption; or what necessity there is for the sinner to receive supplies from it, by the daily exercises of faith and prayer.

In a word, from a man ignorant of the Gospel, everything that constitutes vital godliness is concealed! He has:
no higher principle than that of fear;
no better standard than that of heathen morals;
no nobler end than that of saving his own soul, whereas out true end is to glorify God.

As for being constrained by the love of God, or aspiring to a full conformity to the divine image, or living altogether for the glory of God—he knows it not; yes, he regards it rather as fanciful, enthusiastic, impractical, and absurd. Not feeling his obligations to his Redeemer, he lacks the entire spring of vital godliness, and can rise no higher than to the low attainment of heathen morals! Tell me then whether he is not in a truly pitiable state!

II. Without divine knowledge, a man can have no remedy for his sins.

Every man feels himself to be a sinner, and to stand in need of forgiveness with God. But a man ignorant of the Gospel, seeks remission only in a round of duties consistent with human reason.

He sees nothing of his need of a Mediator, through whose obedience unto death he is to obtain acceptance with God.

He knows nothing of “the fountain which was opened for sin upon” the cross; and therefore he cannot wash in it.

He knows nothing of a righteousness wrought out for him; and therefore he cannot clothe himself with it.

The great and precious promises which God has given us in his Word, have, in his mind, but little weight, little reality. His repentances, his reformations, his works of charity, these form his chief dependence in order to be saved, and these administer to him his principal consolation. Hence he never acquires any solid peace. He always has a secret misgiving that he has not obtained peace with God; and he has no conception of what is meant by “the joy of faith.”

The true believer “rejoices in the Lord with joy unspeakable and full of glory.” But to this, the poor blind moralist can never attain; and therefore he can never enter into “the glorious liberty of the children of God.” In what a lamentable condition then is he!

III. Without divine knowledge, a man can have no divine support in his troubles.

“Man is born to trouble, as the sparks fly upward.” But to those who have sincerely received the Gospel, there are consolations that bear them up above all their afflictions.

They know from whence all their trials spring, even from the hand of God himself.

They see them to be the fruit of a Father’s love, sent for the production of the most gracious ends.

They feel within themselves the humbling, sanctifying efficacy of afflictions.

They perceive that their trials are instrumental to the carrying on of God’s work within them, and to the augmenting of that weight of glory which shall be accorded to them at the last day.

But of all this, the man who is uninstructed in the Gospel is altogether ignorant. He has little except the principles of philosophy for his support. He feels that he cannot ward off affliction; and that to repine under it, is only to augment its pressure; and that, consequently, patience is his truest wisdom, But to “glory in tribulation,” and be thankful for it, and “take pleasure in it”—are attainments of which he has no conception, Truly “to be thus ignorant, it is not good.”

IV. Without divine knowledge, a man can have no strength for his duties.

An unenlightened man, of necessity engages in duty depending only on his own strength. He knows nothing of what union with Christ is; or what is that vital energy which is derived from him, as from a vine to its branches, or from the head to the members of a body. Nor is he acquainted with the operations of the Holy Spirit, so as to be “strengthened with all might by the Spirit in his inward man.”

In consequence of this, if he goes forth to mortify sin, or conflict with Satan, or engage in any spiritual duty, he fails, and is ready to consider success as utterly unattainable. Being a stranger to “the mighty working of God’s power, which wrought in Christ to raise him from the dead, and to set him above all the principalities and powers whether of Heaven or Hell,” he conceives that similar conquests are not to be expected by mortal man; and that to rise thus superior to sin and Satan, is an object to be desired rather than attained.

Hence he satisfies himself with the poor performances of outward duty; and never dreams of being “changed into the image of the Lord Jesus, from glory to glory, by the Spirit of his God.” “Through the strength of Christ he might do all things;” but, being ignorant of Christ, he is left to his own resources, and “can do nothing.” Say, brethren, whether in this view also he does not fearfully illustrate the truth contained in my text.

V. Without divine knowledge, a man can have no true hope in the time of death.

At the approach of death, an unenlightened man is in a truly pitiable state. He has no other hope but what is founded on his own works, and a persuasion that he has done his duty to the utmost of his power. As for an assurance of faith, or a spirit of adoption enabling him to cry Abba, Father! he knows not of it; nor can imagine how it is that some attain such joy in the prospect of eternity.

Of the covenant of grace, and of all its blessed provisions, he, alas! is ignorant. He cannot take hold of the promises of the Gospel, or rely on the faithfulness of God. He sees not how a title to Heaven may be attained, or with what confidence it may be pleaded at the throne of grace. He sees not Christ as his forerunner, that is gone to prepare a place for him, and has engaged to come and take him to himself. Hence he clings to life even to the last; and never reckons death among his treasures, or accounts it gain to die.

Paul well describes the state of such a one; that being ignorant of God’s righteousness, and going about to establish his own righteousness, and not submitting himself to the righteousness of God, he perishes at last under the guilt of all his sins. Whatever his exertions are in the pursuit of righteousness, he fails, “because he seeks it by works, and not by faith alone; for he stumbles at that stumbling-stone, Romans 9:30-33; Romans 10:2-3;” and thus, as God has said, “he is destroyed for lack of knowledge, Hosea 4:6.” The unhappy man living all his days “without Christ,” dies at last “without hope, Ephesians 2:12.” Who will doubt now the truth of Solomon’s assertion, that for the soul to be without knowledge, is the greatest calamity that can befall a man on this side of the grave!

And now, brethren, what shall I say unto you?

1. Seek to pity those who are in ignorance of the truth of Christ.

You would surely pity your friends and relatives, if they were physically or mentally disabled. Yet they are still greater objects of pity, if they are ignorant of the Gospel! In what an awful state are those who have:
no directory for their ways,
no remedy for their sins,
no support in their troubles,
no strength for their duties, and
no hope in their end!

Yet this is indeed, the condition of all who are ignorant of Christ! They may be endued with human wisdom, and may be placed on the highest pinnacle of human glory; but yet a poor Lazarus, who is destitute of all that man values, is happier than they. Consider this, I beg you, and exert yourselves to the utmost of your power for the bringing of their souls to God; and pity the heathen world, who are yet sitting in darkness and in the shadow of death. Pity also God’s ancient people, who have yet a veil upon their hearts, and who still reject that Savior whom their fathers crucified. Join in all the evangelistic methods that are used for the enlightening of this benighted world; and if you see, indeed, that “for immortal souls to be without knowledge is not good,” address yourselves with all energy to the dispelling of the darkness that reigns throughout the world, and to the “turning of men universally from darkness unto light, and from the power of Satan unto God.”

2. Seek to improve the means of grace which are afforded you.

Permit me to say, that you have the light set before you, and “the whole counsel of God faithfully declared unto you.” Do not then trifle with the opportunities which you enjoy. They are sent of God to “make you wise unto salvation;” and, if they are disregarded, they will greatly augment both your guilt and condemnation.

In truth, if you had not such instructions, your guilt would be comparatively light, and your condemnation would be more tolerable. But, with your advantages, your state will be worse than that of Sodom and Gomorrah, if you make not a suitable improvement of them. In attending on divine ordinances, learn to regard them as Bethesda’s Pool, where, unless the waters are stirred, you will attend in vain; and beg of God to accompany them with power from on high, and to give them a saving efficacy to your souls!

3. Seek to make a good use of the knowledge which you possess.

Be careful that you do not “hold the truth in unrighteousness.” The servant who knew his Lord’s will, and did it not, was beaten with more and heavier stripes, than he who erred through ignorance. And you may be sure that if the Lord Jesus Christ will be revealed at last in flaming fire, to take vengeance on them that knew not God, and obeyed not the Gospel; much more will he take vengeance on those who have trodden under foot his blood, and done despite to his Spirit of grace!

If God has shined into your hearts, to give you the light of his Gospel, you must walk as children of the light and of the day. It is only in this way that you can show the excellency of the Gospel, or convince the world that the knowledge you possess is of any real value.

But, to make this improvement of the Gospel, much consideration will be necessary. The word of Christ must be treasured up in your minds, and must “dwell in you richly in all wisdom.” A mariner who will not consult his compass will derive no benefit from it; nor will you, if you do not take “the Word as a light unto your feet and a lantern to your paths.” Solomon, in the words following my text, justly says, “He who hastens with his feet, sins;” and so I say to you: If you will have your way acceptable unto God, you must apply to him constantly for fresh supplies of his grace, and must “take heed unto your ways according to his Word.”

Charles Simeon

Proverbs 18:14

“The spirit of a man will sustain his infirmity;
but a wounded spirit who can bear?”

Man being placed in a world where troubles of various kinds continually await him, he is endued with a firmness of mind suited to the occasion, so that he is enabled to bear them with a considerable measure of composure and ease. Previously to the arrival of afflictions, they appear more formidable than they really are. We should suppose that poverty, and sickness, and pain, and losses of friends and relatives—would produce a permanent depression of mind; but this is not found to be the case; time soon heals the wounds that are inflicted by them; and habit soon reconciles men to the burdens which they are called to sustain. Where piety is superadded to natural fortitude, and the grace of God is in full activity, a man can support any load, however heavy.

What an accumulated weight of afflictions came on Job! Yet he not only blessed God for them, but, when his wife urged him to renounce his allegiance to God on account of these visitations, he, with wonderful composure, answered, “Shall we receive good at the Lord’s hands—and shall we not receive evil?”

Yet there are bounds beyond which a man cannot go, without almost miraculous assistance. The spirit, like the body, may be borne down by a weight beyond its strength; and when the spirit, which ought to support a man under all his other trials, is itself broken, he must fall of course.

Now there are many things which inflict so deep a wound upon the spirit, as to destroy all its energy, and incapacitate it for its proper office; and that we may provide an antidote against them, and afford some consolation under them, we will,

I. Consider the case of a wounded spirit.

1. A spirit may be deeply wounded by despondency of mind.

The mind may be disordered, as well as the body—and indeed through the medium of the body; and it is certain that there are disorders which so operate upon the nerves as to weaken and depress the physical spirits, and to sink a man into the very depths of despondency. This is often mistaken for religious melancholy; but it frequently has nothing to do with religion; it is found in people who never turned their minds at all to the subject of religion; and, as it comes with, and by, a bodily disease—so it ceases with the removal of that disease.

But in its effect it is inexpressibly painful, unfitting people for every duty, indisposing them for all the proper means of relief, and leading them to put away from themselves all manner of consolation. They constrain their kindest friends to apply to themselves that proverb. “As vinegar poured into a wound, so is he who sings songs to a heavy heart! Proverbs 25:20.”

2. A spirit may be deeply wounded by great and long-continued afflictions.

Job himself, who had so nobly sustained all his complicated afflictions, sank at last, and cursed the day of his birth. Nor is it at all uncommon for men of the greatest fortitude thus to sink. To produce this, is the tendency of calamities of any kind, personal, domestic, or public. See the Apostle’s caution to the Church of Corinth respecting their conduct towards a member whom they had excommunicated from among them. As they had been formerly too backward to punish his offence, so now they were too backward to restore him; on which occasion Paul says to them, “You ought rather to forgive him, and to comfort him, lest perhaps such a one should be swallowed up with sorrow! 2 Corinthians 2:7.”

Here the grief was purely personal; but in Jacob it was of a domestic nature. He had, in his own apprehension, lost his favorite son, Joseph; and now he was afraid of losing Benjamin also; that, he said, would fill up the number of his sorrows, and “bring down his grey hairs with sorrow to the grave! Genesis 42:38; Genesis 44:31.”

How many at this day have ground to adopt this complaint, in reference to their children! Public calamities, it is true, do not so often press with an unsupportable weight upon the mind; yet have we several instances of their depressing, almost to the lowest ebb of sorrow, people of the strongest and the holiest minds.

How were Moses and Joshua discouraged, when unexpected circumstances arose to render doubtful the ultimate success of their mission, Exodus 5:22-23. Joshua 7:7-8.

Nor was it a love of life, or a fear of death, that made Hezekiah so extremely dejected at the prospect of his approaching dissolution, but an apprehension of the evils that would accrue to his country in the event of his removal; and that one consideration reduced him to such a state of grief as would in any other view have been utterly unworthy of him as a saint of God, Isaiah 38:13-14.

3. A spirit may be deeply wounded by guilt upon the conscience.

What terrible effects did this produce on the mind of the traitor Judas! He could not retain the wages of his iniquity, nor bear his own existence; but sought in suicide a termination of the sorrows he could no longer endure! Matthew 27:3-5.

Nor is it at all uncommon for people who once “made a mock of sin,” to feel so bitterly the torments of an accusing conscience, as to be driven by them to habits of intoxication, and even to suicide itself, as a refuge.

Even Christian men, previous to their having received a renewed sense of God’s pardoning love upon their souls, have been brought to such terrors and despondency, as to find within their own souls a foretaste of Hell itself. David’s experience in this particular is a just, but lamentable, exhibition of this painful truth, Psalm 31:9-10; Psalm 38:1-8; Psalm 40:12.

4. A spirit may be deeply wounded by violent temptations.

Satan, though he can no longer possess the bodies of men as formerly he did, has yet great power over their souls. “His fiery darts” can inflict the deadliest wound!

Paul himself was not able to endure “the buffetings” of that malignant enemy, until, by repeated cries to his Divine Master, he had obtained from him augmented supplies of grace and strength, 2 Corinthians 12:7; 2 Corinthians 12:9.

As for Job, though he was a perfect man—yet he sank entirely under the assaults of this great adversary, Job 6:2-4; Job 7:2-4; Job 7:13-16.

Even the Lord of Glory himself, when he had assumed our feeble nature, was so exhausted in his first conflicts with Satan, that he needed to have “angels sent from Heaven to strengthen him, Matthew 4:11.” And in his last hours, when all the powers of darkness made their united assault upon him, he was constrained to say, “My soul is exceeding sorrowful, even unto death.”

What wonder then if Christians of ordinary stature be on some occasions unable to bear up under the wounds which he inflicts upon them?

5. A spirit may be deeply wounded by spiritual desertion.

This, after all, is the most overwhelming to a pious soul. With the presence of his God a man may bear anything; but when “God hides his face from him, he must of necessity be troubled, Psalm 30:6-7.”

In this respect also, David shows us what an insupportable affliction this is, and how impossible it is for the strongest or most pious mind to endure it, Psalm 77:2-4; Psalm 88:3-7; Psalm 88:11-16.

But in our blessed Lord himself we see the most awful exemplification of this truth; for when all his other afflictions together had not been able to extort from him one complaint, this forced from him that heart-rending cry, “My God! my God! why have you forsaken me? Matthew 27:16.

Seeing then that many may be fainting under the agonies of “a wounded spirit,” we will:

II. Administer some balm for the relief of a wounded spirit.

There is no wound that can be inflicted on the soul in this life, which may not, by an application of the proper remedies, be healed. Consider then,

1. There is no affliction which is not sent by God for our good.

Afflictions, of whatever kind they are, “do not spring out of the ground!” They are all appointed by God, in number, weight, and measure, and duration. If it is disease of body, it is he who inflicts the wound. If the trial comes from any other quarter, it still is God’s chastening rod that strikes us, with a view to our spiritual good, “that we may be made partakers of his holiness.” Convictions of sin are the work of his Spirit, to prepare us for the final restoration of his favor; and Satan himself, as in the case of Job and of Peter, is restrained by God, so as ultimately to display the triumphs of divine grace, and to benefit the souls which he endeavors to destroy. And God himself, in the hidings of his face, seeks only so to humble and purify our souls as to prepare us for the fuller manifestations of his love and mercy, Isaiah 54:7-8.

Now it must be granted, “that afflictions are not for the present joyous, but grievous; nevertheless, afterwards they work the peaceable fruits of righteousness unto them that are exercised thereby.” “If we are in heaviness through the suffering of many kinds of trials,” God sees that there is “a needs be” for them, 1 Peter 1:6. By putting us into the furnace, we shall be purged from our dross, and come out of it as vessels better fitted for his service! Malachi 3:2-3.

Well therefore may the consideration of the end for which afflictions are sent, and of the benefit to be derived from them, reconcile us to the difficulty of them, and dispose us to patiently wait for the removal of them. Could Job have foreseen the outcome of his troubles, they would have been deprived of more than half their weight.

2. Our afflictions, of whatever kind they are, will endure but a little time.

The Apostle speaks of all, even the heaviest afflictions, as light and momentary, 2 Corinthians 4:17. Even life itself is but as a shadow that declines; or a weaver’s shuttle, which soon finishes the piece that is to be severed from the loom. And when once this frail life is ended, there is an everlasting termination of all our sorrows! Every genuine believer enters immediately into “his presence, where is fullness of joy for evermore.” Into that blissful world, nothing that is afflictive can ever enter to disturb their peace! “God will wipe every tear from our eyes, and there will be no more death or sorrow or crying or pain. All these things are gone forever! Revelation 21:4.”

And, as no created evil can then impair their bliss, so no created good can add to it, “The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp! Revelation 21:23.”

How little will the transient clouds that once occasioned a momentary gloom be remembered, when our dwelling is forever fixed in the full splendor of the Sun of Righteousness. Surely we need not be much cast down at trials, however painful to flesh and blood, when we consider that their duration is but as the twinkling of an eye, and that they will so soon terminate in inconceivable and everlasting felicity!

3. There is in Christ a full sufficiency for every wound.

We need not go to the eternal world for consolation; for we may find it here. What says the Prophet Jeremiah? “Is there no balm in Gilead? Is there no Physician there? Why then is not the health of the daughter of my people recovered? Jeremiah 8:22.” Did we but cry to Jesus, as Paul did, we would find “his grace abundantly sufficient for us.” “If we cast our burden upon him, he would sustain us.”

See the experiment tried by David, and the account which he gives of the result; how soon was he “taken out of the horrible pit, out of the miry clay, and a new song was put into his mouth, even praise unto our God! Psalm 40:2-3.”

The very office which our blessed Lord undertook, was that, not of a Redeemer only, but of a Comforter, “to comfort those who mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness Isaiah 61:2-3.”

Let all then look unto him, whatever their affliction now is; even though, like David, they were under the depths of dereliction, they shall soon, with him, have occasion to say, “You have turned my mourning into dancing; you have put off my sackcloth, and girded me with gladness! Psalm 30:11.”

The Lord Jesus “will not break a bruised reed, or quench the smoking flax—but will bring forth judgment unto victory;” and, if we confide in him, “our heaviness may indeed continue for a night, but joy shall come in the morning!”

Charles Simeon

Proverbs 18:10

“The name of the Lord is a strong tower;
the righteous runs into it, and is safe!”

In the Proverbs of Solomon we must not expect to find long and accurate statements of Divine truth, nor elevated strains of devotion founded upon it. The scope of the book is rather by brief sentences to fix upon the mind truths already acknowledged, and to show the excellency of them in their effects.

The passage before us is very instructive in this view, namely, as illustrating the blessedness attendant on true piety. But it commends itself to us yet more forcibly, by exhibiting a contrast between the dispositions and habits which true religion inspires, and those which are indulged by the whole ungodly world.

The text informs us what “the righteous man” does; the verse following our text informs us what the worldling does.

The one makes God his refuge.

The other trusts in his wealth, or some other equally vain idol.

The one founds all his hopes on God, as made known to us in the Scriptures of Truth; the other founds all his hopes on some vanity, that has no title to confidence but “in his own conceit.”

It was to mark this contrast that the blessedness mentioned in our text was confined to “the righteous.” Solomon did not mean to intimate, that an unrighteous man, if he would flee to this tower, would be shut out; for the most unrighteous man in the universe is invited to come to it; and, like the cities of refuge, its gates stand open day and night for the admission of all who desire to flee to it for refuge.

But the truth is, that none but the righteous will run to it; none but they who are sensible of their guilt and danger, and are fleeing in earnest from the wrath to come, will enter in. All others deny the necessity of submitting to so humiliating a measure; they think they are safe enough without it. The believing penitent, on the contrary, is thankful for such a refuge, and is in the habit of running to it on every occasion; and therefore to him, and to him alone, is the security confined.

To elucidate the passage, we will endeavor to unfold,

I. The character of God.

By “the name of the Lord” we are not to understand the mere word, Jehovah, as though that would afford us any security. This is a vain and foolish superstition, that has no foundation whatever in the Oracles of God. But, by “the name of the Lord” we must understand his character; as we learn from that expression of David, “Those who know your name,” that is, your character, “will put their trust in you! Psalm 9:10.”

1. Consider the character of Jehovah, as described by himself.

God, in infinite condescension, was pleased to make himself known to Moses, and by an audible voice to “proclaim his name, Exodus 34:5.” “The Lord passed by and proclaimed, The Lord, the Lord God, merciful and gracious, patient, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin—and who will by no means clear the guilty! Exodus 34:6-7.”

Now we would ask the trembling sinner: What character he would wish Jehovah to bear? Would he wish God in no instance to testify his displeasure against sin, but to treat all men alike, putting no difference between “the guilty” who are going on in all manner of wickedness; and the penitent, who are turning from all iniquity? No! There is not a penitent in the universe that would wish God to act in a way so unworthy of his Divine Majesty. But if he desires to be assured of mercy to returning penitents, it is not possible that any words he could devise could more richly portray this attribute, than those which God himself has used. Consider them distinctly and separately, and see how constantly they have been verified towards you hitherto, and how abundantly they contain all that you can desire.

2. Consider the character of Jehovah, as revealed to us in Christ Jesus.

The Lord Jesus Christ is “Emmanuel, God with us;” and he is particularly called, “The image of the invisible God,” because in him the whole character of God is made, as it were, visible to mortal men. He is “the brightness of his Father’s glory, and the express image of his person;” and his whole character is marked in the name given him before he was conceived in the womb, Matthew 1:21; Matthew 1:23. The name “Jesus” is the same with Joshua, or “Jehoshua,” that is, Jah-Hosea, Divine Savior. What a glorious and comprehensive name is this! All that he has done and suffered for us, and all that he has promised to us—is contained in it; together with his perfect sufficiency for all that he has undertaken to effect. The trembling sinner finds in the very name of Jesus a pledge of all that he needs.

Besides, while we contemplate him in the whole of his work and offices, we are expressly authorized to apply to ourselves the benefit of them all, and to call him, “The Lord our Righteousness, Jeremiah 23:6.” Follow this idea in all its bearings, and what unsearchable mysteries of love and mercy will it unfold to our view!

Such being the name and character of God, let us contemplate,

II. The interest we have in the name of the Lord.

The name of the Lord is indeed “a strong tower”.

Consider every perfection of God; there is not one which is not “a chamber where we may hide ourselves until every calamity is past! Isaiah 26:20.” The wisdom, the goodness, the love, the power, the faithfulness of Jehovah—who that is encompassed by them does not feel himself in an impregnable fortress? Truly they are not merely a wall, but “a wall of fire” round about the righteous; of fire, which while it protects the fugitive, will devour the assailant.

What a tower too is the Lord Jesus Christ in the whole of his work and offices! Well is he said to be “a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, etc. Isaiah 26:4.” Yes, “the man” Christ Jesus, in his Mediatorial character, is such “a hiding-place! Isaiah 32:2,” where no adversary shall “ever penetrate.”

All who run to it are safe.

Who shall ever approach “to harm” those who are thus protected? 1 Peter 3:13. Surely “they shall be kept in perfect peace.”

They are safe from the curses of the broken law; for “there is no condemnation to those who are in Christ Jesus! Romans 8:1.”

They are safe too from the assaults of Satan; for “their lives are hidden with Christ in God,” where Satan can never come! Colossians 3:3-4.

In a word, they are safe from every kind of evil; for God has said of those who make the Most High their habitation, that “no evil shall befall them, Psalm 91:9-10.”

The persecutor may touch their body, but cannot reach their soul Luke 12:4-5.

They shall sooner be fed with ravens, than be allowed to “lack any manner of thing that is good, Psalm 34:9-10.”

And if anything occur that has the semblance of evil, they may be assured that it shall work for their present and eternal good, Romans 8:28. 2 Corinthians 4:17-18.

Like Elisha, they are surrounded with horses of fire and chariots of fire! 2 Kings 6:14-17; and any assaults made upon them shall only terminate as in Elijah’s case, with the confusion and ruin of their enemies, 2 Kings 1:9-14.

“Suffer now a word of exhortation”.

1. Study much the character of God.

“To know God, and Jesus Christ whom he has sent, is,” as our Lord informs us, “eternal life!” All other knowledge is mere vanity in comparison with this. Without this we have nothing to warrant our hopes, or to dissipate our fears, “Acquaint then yourselves with God, and be at peace!”

2. Maintain constant and intimate communion with God.

You know how a child runs to his parent on every occasion; do you in like manner run unto your God. This is the very character of the true Christian, “The righteous runs unto God as his strong tower.” Go to him under every fear, and every want, and every distress; and “cast your care on Him who cares for you!”

3. Assure yourselves of the safety which you are privileged to enjoy.

Well may you say, “If God is for me, then who can be against me?” See how David exulted in his security, Psalm 18:1-2; Psalm 27:1; and learn like him to glory in your God; for it is God’s desire that you should enjoy all possible consolation, Hebrews 6:18. Your Savior has assured you, that “none shall pluck you out of his hands;” lie there then in peace and safety, “knowing in whom you have believed, and that he is able to keep that which you have committed to him!” When he has lost his power to save, then, and not until then, shall any enemy prevail against you.

Charles Simeon

Proverbs 16:33

“The lot is cast into the lap; but the whole disposing thereof is of the Lord!”

Though we would not be unnecessarily fastidious in condemning the use of any particular term, where we knew that in its popular sense it was not very exceptionable—yet we cannot altogether approve the use of such terms as ‘luck’ and ‘chance’ and ‘accident,’ for though we know that the people who adopt those kind of expressions do not intend to deny the doctrine of a superintending Divine Providence—yet we cannot but think that such language tends exceedingly to weaken a sense of God’s Providence upon the soul, inasmuch as it excludes his agency from the affairs of men, and regards them as left to mere and absolute chance. With the Scriptures in our hands, we are perfectly assured, that all things, however casual or contingent with respect to man, are under the control of a Superintending Providence; or, as it is said in our text, that, “when a lot is cast into the lap, the whole disposal thereof is of the Lord.”

In confirmation of this truth, we shall show:

I. That God is the disposer of all events.

Events, of whatever kind they are, are equally under the direction of Almighty God.

1. God regulates those things which are most dependent on human agency.

In the government of kingdoms all the powers of the human mind are called forth and concentrated; but the time for their commencement and continuance is altogether under the direction of God’s power, Daniel 4:17; Daniel 4:35. The success of all human plans, whether relating to military enterprises, 1 Samuel 17:45-47. 2 Chronicles 20:17, or commercial speculations, Deuteronomy 8:17-18, or agricultural pursuits, Haggai 1:6-11, or matters of inferior moment and of daily occurrence, Proverbs 19:21. 1 Samuel 2:6-9—depends entirely on God. It was he who directed to Ahab’s heart the bow drawn at a venture, and to Goliath’s forehead the stone out of David’s sling. In a word, he “works all things after the counsel of his own will! Ephesians 1:11;” and “his counsel shall stand, and he will do all his good pleasure! Isaiah 46:10.”

2. God regulates those things that are most independent of human agency.

Nothing has less dependence on human skill or foresight than a lot. As far as respects the determining of that, an idiot is on a par with the wisest man in the universe. But the lot is entirely at God’s disposal; as all who acknowledge the existence of a Deity have confessed, by resorting to it on emergencies which nothing else could determine. Saul, and all the people of Israel, resorted to it, in order to learn from God who it was that had displeased him; and again, to determine the same matter between Saul and Jonathan his son, 1 Samuel 14:40-42. In like manner the Apostles had recourse to it, in order to know whom God willed to be the successor of Judas in the Apostolic office, Acts 1:23-26. Even the heathens themselves had a persuasion, that, when matters were solemnly referred to Him in a way of lot, he would make known to them the point which they wished to ascertain, Jonah 1:7. But as in these instances the event, though supposed to have been directed of God, might have been casual, since the chances against it were not very great, we will adduce one, which marks beyond all possibility of doubt the Divine interposition. Since, in the language of chances, it was above a million to one that the lot did not fall on the person to whom God infallibly directed it, Joshua 7:14-18. There were two million people; but the last lot fell to Achan. Here is a striking illustration of that passage, “Evil shall hunt the wicked man to overthrow him! Psalm 140:11.” The hounds see not their prey in the first instance, but trace it by its scent, and follow it with certainty in all its turnings, until at last they come in sight of it, and overtake it, and destroy it. So it was in regard to this pursuit of the man who had troubled the camp of Israel; the lot fell on the right tribe, then on the right family of that tribe, then, on the right household, and lastly on the right individual in that household: and to every human being it speaks in this awful language, “Be sure your sin will find you out!”

That we may see how important a truth this is in a practical view, we shall proceed to show,

II. That in this character God is constantly to be regarded by us.

1. We should trace God’s hand and his will in everything that is past.

Have we been loaded with benefits? they must be received as from Him, “from whom comes every good and perfect gift.” It matters nothing whether our blessings came to us by inheritance, or were the fruit of our own industry; to God, and to God alone, must they be referred, as their proper source! 1 Chronicles 29:14. Have we, on the other hand, been visited with afflictions? We should know that “they did not spring out of the ground,” but proceeded from God’s gracious hand; since “there is no evil in the city, but the Lord himself has done it.” Thus Job viewed all his diversified trials; he overlooked the second causes, and fixed his eyes on God alone, “The Lord gave, and the Lord has taken away.”

Now in all this we see the great importance of tracing everything to the Lord; for by our blessings we are inflamed to gratitude, and by our troubles are softened to submission.

2. We should trace God’s hand and his will in everything that is future.

If nothing can occur without his special appointment, how safely may we commit to him our every concern; and how confidently may we expect a happy outcome of every occurrence! Can we do better than leave ourselves at his disposal? Were it possible that he should err, or that, having devised anything, he should be unable to accomplish it; or that, having begun to accomplish it, he should, through versatility, change his purpose, and alter his dispensations; we might then not feel so well satisfied with having everything subject to his disposal; but when infinite wisdom and goodness concur to direct all our concerns, and infinite power also engages to overrule everything for our good, we may well dismiss every fear, saying with the Apostle, “I know whom I have believed, and that he is able to keep that which I have committed to him.”

We may be as composed as Hezekiah was when surrounded by Sennacherib’s army, 2 Chronicles 32:7-8, or as Elisha, when surrounded by the army of the king of Syria, 2 Kings 6:16-17. “Having God for us,” we may rest assured, that “none can effectually be against us.”

Let us see from hence,

1. The excellency of faith.

This is the principle which, far beyond any other, honors and glorifies God. By faith we are prepared to receive everything as from him, and to say, “It is the Lord; let him do what seems him good.” Mere reason, though it may acknowledge these truths, can never enable us to realize them; but “by faith we see Him who is invisible;” and learn to acknowledge him, as much “in the falling of a sparrow,” as in the ruin of an empire! Seek then this blessed principle; yes, seek it in its highest and noblest exercises, that “being strong in faith, you may give glory to God.”

2. The blessedness of the true believer.

Whatever confederacies may be against you, it is your privilege to know, that “no weapon that has been formed against you can prosper.” God has said, that “all things shall work together for your good;” and they shall do so, however much you may be at a loss to conceive in what way the good shall be elicited. Only take care that “Christ is yours;” and then you may be sure that all things else are yours! 1 Corinthians 3:21-23. If Christ is yours, all the attributes of God are so far yours, that they shall all be exercised for your good. Having “Christ for your sanctuary,” you shall be inaccessible to the fiery darts of Satan; and having “your life hidden with Christ in God, you shall, at his second coming, assuredly appear with him in glory! Colossians 3:3-4.”

Charles Simeon

Proverbs 16:25

“There is a way that seemeth right unto a man, but the end thereof are the ways of death.”

The testimony of an inspired prophet respecting the human heart is, that it “is deceitful above all things and desperately wicked!” This testimony, as far as it respects the world at large, we all are ready to confirm. We see that in the great mass of mankind there is a propensity to deceive, not others only—but themselves also. They are often unconscious of principles by which they are manifestly actuated; and as often take credit to themselves for virtues which they do not really possess. People who have made considerable attainments in self-knowledge, are yet by no means free from this infirmity; the Apostles themselves, on more occasions than one, betrayed by their conduct, that “they knew not what spirit they were of.” Nor does this proneness to self-deceit discover itself only in relation to individual acts, wherein men may be supposed to be biased either by their interests or passions; it extends itself to men’s whole character, and leads them to form a most erroneous judgment of their state; it leads them to:
“call evil good, and good evil;
to put darkness for light, and light for darkness;
to put bitter for sweet, and sweet for bitter.”

But it may be thought, that, if a man is deceived by his own heart, a less degree of criminality will attach to his actions, and he will have less reason to apprehend the displeasure of God. This however is not true; for we are responsible to God for the judgment we form of good and evil; and if we err, after all the means of information he has given us, we must be willingly deceived, and abide the consequences of our folly. To this effect Solomon speaks in the words before us; he concedes that “a way may appear right to a man;” but he tells us, nevertheless, that “the end thereof will be death.”

This assertion of his is not to be understood of one particular way only; it is a general assertion that is applicable to a great variety of cases; or rather, I should say, to every kind of way that is followed by man and condemned by God. Of course we cannot enter into all the cases which might be specified; it will be sufficient to notice two or three ways, which are the most commonly followed, and most fatal in their outcome.

I. The first way to which we would call your attention is that of mirthful licentiousness.

We cannot suppose any person so ignorant as really to think that licentious gaiety is right; but there are millions who do not think it materially wrong. Criminal excesses and indulgences are palliated by the mild appellations of conviviality and youthful indiscretion; and they are deemed necessary to the well-being of society. They are even made subjects of boasting; and people who through age and infirmity are disabled from pursuing their former courses, will yet repeat them in effect, by glorying in the remembrance of them, and encouraging others in the same career.

So far from condemning these things in their minds, the generality will laugh at those who are scrupulous enough to doubt the lawfulness of such courses; and if anyone were bold enough to bear a decisive testimony against them, he would instantly be characterized by some opprobrious name. To suppose that such indulgences, if restrained within moderate bounds, would subject a man to the wrath of Almighty God, would be considered as bordering on insanity; and every one is encouraged to regard such innocent liberties (as they are called) as perfectly compatible with a well-grounded hope of salvation.

Let us then inquire what foundation there is for such a confidence. Does God say anything in his Word respecting the outcome of such ways? Or does God speak of them in the same gentle terms? No! not a syllable of this kind is to be found in all the sacred records. A general caution is given to us by Solomon in reference to carnal indulgences of every kind, “Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Follow the ways of your heart and whatever your eyes see—but know that for all these things God will bring you to judgment! Ecclesiastes 11:9.”

The general warning given by Paul is plainer still, “If you live after the flesh, you shall die! Romans 8:13.” Lest we should mistake his meaning, he frequently enumerates the works of the flesh, “Sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God! Galatians 5:19-21.”

But because men are ready to offer vain pleas and excuses for such things, he particularly guards us against laying the smallest stress on any surmises of our own, or any suggestions of others, “Let no man,” says he, “deceive you with vain words; for because of these things comes the wrath of God upon the children of disobedience! Ephesians 5:6.”

Moses, and after him the Prophet Jeremiah, meet the case in the most pointed terms, “It shall come to pass,” says Moses, “when a man shall hear the words of this curse, and shall bless himself in his heart, saying: I shall have peace though I walk in the imagination of my heart; the Lord will not spare him; but the anger of the Lord and his jealousy shall smoke against that man; and all the curses that are written in this book shall come upon him, and the Lord shall blot out his name from under Heaven! Deuteronomy 29:19.”

Now permit me to ask, For what end are these things written? Is it merely to alarm and terrify us? Can we conceive that God would falsify, in order to keep us within some decent bounds? Is there any necessity for him to resort to such an expedient; or could he do it in consistency with his own perfections?

Here then we are reduced to this dilemma: either to believe that the Word of God is full of the most palpable falsehoods from one end to the other—or to acknowledge that the confidence of ungodly men is unfounded, and their hope delusive. Choose the former alternative if you please; but you must excuse me if I embrace the latter. Believing as I do the Word of God to be true, I must believe, and must exhort you also to believe, that they who make light of sin “shall not inherit the kingdom of God.” The drunkard, the swearer, the whoremonger, in short the careless sinner, may “think his ways right;” but, if there is any truth in the Word of God, they shall end in death. The express declaration of God concerning them is, “The end of those things is death! Romans 6:21.”

II. The next way to which I would call your attention, is that of proud unbelief.

Associated with loose morality will be found, for the most part, a contemptuous disregard of the Gospel. Ungodly men feel no need of it; they see no excellency in it; they consider it as unworthy of their attention; and they leave it as a proper field for the discussion of disputants, or the contemplation of wild enthusiasts.

If any urge the necessity of faith in Christ, they either contend, that, having been educated in the beliefs of Christianity, they have all the faith that is necessary; or they cut the matter short, and tell us in a word, “His faith cannot be wrong, whose life is in the right.” As to the idea of their salvation depending on the exercise of faith, they cannot for one moment endure it; nothing is too bad to be spoken of so preposterous an opinion; and all who maintain such a sentiment are set down as deceiving hypocrites, or as gloomy fanatics.

Thus confident are they that their way is right.

But what says the Scripture to these things? Does God himself lay no stress on the exercise of faith? Does he leave us at liberty to embrace or reject his Gospel as we please? Having given us his only-begotten Son to die for us, and set him forth to be an atoning sacrifice for sin through faith in his blood—does he attach no guilt to unbelief? Does he represent the despisers of his Son as in the same predicament with those who receive him? Nothing of this kind can be found in all the book of God. It may be called candor; but there is no such candor in the inspired volume. The Scripture calls everything by its proper name, and assigns to everything its proper character; and the unbelief which is thought a matter of so much indifference by the world at large, is declared to be the infallible source of ruin to all who indulge it.

But let the Scriptures speak for themselves, “He who believes on Christ is not condemned; but he who believes not, is condemned already, because he has not believed in the name of the only-begotten Son of God.” “He who believes on the Son, has everlasting life; but he who believes not the Son, shall not see life, but the wrath of God abides on him.” In conformity with these declarations is the whole tenor of sacred writ, “I am the way, the truth, and the life,” says our Lord, “no man comes unto the Father but by me.” “Come unto me, all you who labor and are heavy laden! and I will give you rest.” “You will not come unto me, that you might have life.”

To the same effect is the testimony of his Apostles, “Other foundation can no man lay than that is laid, which is Jesus Christ.” “There is no salvation in any other; there is no other name under Heaven given among men whereby we can be saved, but the name of Jesus Christ!”

What now shall we say to these things? Is there any difficulty in understanding these passages? I know, it is fashionable with many to represent the doctrines of the Gospel as so abstruse and intricate, that no one of common discernment can understand them. But what intricacy is there above, which the most unlettered man in the universe may not understand? Men may invent subtleties on any subject; and on this among the rest; but there is nothing here which is not plain and easy to the most common apprehension. Christ has made an atonement for our sins; and he calls us to seek salvation through his blood and righteousness. He tells us, that “having no sin of his own, he was made sin for us, that we might be made the righteousness of God in him.” And when he sent his disciples to go and preach this Gospel to every creature, he added, “He who believes and is baptized shall be saved, and he who believes not shall be damned.”

What shall we say then? Shall we believe what the Lord Jesus Christ has so strongly affirmed? Or shall we believe the surmises of ungodly men, and “make God a liar?” Even if there were no such strong assertions to guide us, our own reason might tell us, that God, after having given his only dear Son to die for us, would never leave it a matter of indifference whether we believed in him or not; but when we find the testimonies of Scripture so plain and so express on the subject, we must conclude that the unbelief which men so proudly and impiously justify, will issue in the everlasting confusion of those who indulge it.

III. The last way to which we shall direct your attention, is that of cold formality.

Many who have respect for the Gospel as a system, content themselves with yielding to it a bare notional assent; and persuade themselves that they receive it aright, even though they never are stimulated by it to any extraordinary exertions. As for all that zeal and love and diligence in the service of the Lord Jesus which they behold in some few around them—they account it all a needless preciseness; and they impute it, for the most part, to ostentation or vanity in those who dare to maintain it. To be regular in their attendance on public worship, to fulfill the duties of their station, and to do unto others as they would be done unto—this is enough for them, and more than this they utterly despise. Speak not to them of loving God, of living by faith on the Lord Jesus, of maintaining fellowship with him in the exercise of prayer and praise. Speak not to them of walking as Christ walked, of bearing the cross after him, and of rejoicing that they are counted worthy to suffer for him. Speak not to them of receiving out of his fullness, of living to his glory, or of growing up into his image; such ideas are quite foreign to their minds; they sound only as the reveries of an over-heated imagination; to aspire after such things would be to be legalistic. If such exertions were necessary for the attainment of Heaven, what must become of all the world? Their religion lies in a much narrower space; they do as they would be done unto, and they mind their proper business in life; if this will not save them, nothing will; and they have no fear but that, when they shall have finished their course. God will say to them, “Well done, good and faithful servants! Enter into the joy of your Lord.”

But if these views of a Christian’s duty are right, whence is it that the Christian course is represented in Scripture as so arduous, that the most “righteous people are scarcely saved,” and with great difficulty? Why is it that the divine life is compared to a race, that calls for such exertion: a wrestling, that requires such skill; a warfare, that is attended with such labor and danger? What is there, in the kind of life which has been described, that at all corresponds with such images as these? If the way to Heaven be so easy that people can walk in it without any material difficulty—then why is it that our Lord has represented the path of religion as strait and unfrequented, and has bidden us to strive to enter in at the strait gate, because many seek to enter in, and are not able?

Paul, when enumerating many classes of ungodly people who would arise in the latter days, mentions those who have “a form of godliness without the power;” and in those very words describes the characters which we are now considering. The people of whom we are speaking, particularly value themselves upon their moderation in religion; as though it were a virtue to love God moderately; to serve our Lord and Savior moderately; and to seek the salvation of our souls moderately. This was the religion of the Laodicean Church; they determined to guard against all extremes; they would not neglect the service of God altogether; nor would they, on the other hand, engage in it with all their might. And what says God unto them? Does he commend this boasted moderation? No! He says, “I know your works, that you are neither cold nor hot; I would that you were cold or hot! So then because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth!”

Let me not be understood as though I would vindicate anything that was really wild enthusiasm; God forbid! The only thing for which I am contending is, that God is to be served, not in a cold, lifeless, formal manner, but with sincere delight, and with all the powers and faculties of our souls. We must “yield ourselves as living sacrifices to him;” we must endeavor to “walk worthy of him;” and strive to the uttermost to “glorify him with our bodies and our spirits, which are his.” This is the holiness to which we are to attain; and “without this holiness no man shall see the Lord!”

Having specified some of those ways which seem right to the generality of men, but will assuredly end in death, namely, the ways:
of mirthful licentiousness,
of proud unbelief,
of cold formality,
we would entreat you to contemplate the state of those who walk in them, at that period when they are about to be undeceived.

While they are in health, and the world smiles upon them, their religion, such as it is, will suffice; and their confidence will bear them up. But when sickness comes, and they draw near to the chambers of death, a doubt will frequently arise in their minds, whether they are prepared to meet their God. To dispel these thoughts, they betake themselves to business or pleasure or company, or perhaps to strong drink; but in spite of all the means used to allay their fears, their suspicions will recur with greater force, and excite a wish to know the opinion of someone better informed than themselves; but they are afraid to suggest their doubts, lest they should create an alarm in the minds of others, and impress them with an unfavorable apprehension of their state. The recurrence of these thoughts makes them cling to life; not that life is pleasant to them; but they are afraid to die. Compelled at last by inward uneasiness, they perhaps put to some friend a question respecting the evidences of our acceptance with God.

They are then answered in the most confident manner, that, as they have done no harm, and have been very attentive to their duties in life—they have no cause of fear. The satisfaction founded on such an answer as this, soon passes away; and their former fears return. Now perhaps they would be glad to see some person, whose piety they have hitherto ridiculed as needless preciseness; but they are afraid, lest a conversation with him should confirm, rather than remove, their doubts and fears. They wish, but cannot make up their minds, to send for him. Perhaps they suggest the idea to their attendant, but are dissuaded from encouraging it; they are told with increasing confidence, that all is well with them. Perhaps they persevere in their wishes, and a faithful monitor is sent for. The servant of God deals tenderly with them, but at the same time points out the errors they have fallen into, and the importance of seeking salvation in another way. This disquiets them for a time, and makes them doubly earnest about their souls. The faithful monitor repeats his visit; but the officious friends have barred the door against him; or perhaps have persuaded the dying man to decline all further interviews, and to venture his soul upon his own delusions. Any excuse is offered; the dying man is asleep, or too ill to see anyone; and thus the only remaining hope for the poor man is banished. Such consolations as are founded on error and presumption are administered to the last; and at length the disembodied spirit rushes unprepared into the presence of its God!

But who can conceive the surprise and horror of the soul at the instant of its separation from the body? Methinks it shrinks back, wishing if possible to hide itself in its former tenement of clay. But the time is come for it to be undeceived.

Now it sees the weakness and futility of all its former hopes.

Now it sees how erroneous were its views of sin, and its conceptions of saving religion.

Now it sees that the teachings which God had given in his Word were true.

The self-deceiver now can no longer doubt to what an end his former ways were leading, or where they will come who follow the paths he trod. To indulge a wish for another period of probation, or even for the smallest mitigation of his misery, now are vain. Gladly would he go back for a moment to the world he has left, to warn his surviving friends, lest they also come into the same place of torment; but that cannot be admitted. The sacred volume is given them for their guide; and if they will follow their own delusions in preference to it, they must abide the consequences. Now despair and anguish seize hold upon him; and he is delivered up a prey to all those horrors, which once he ridiculed as idle tales.

Would we avoid this awful end, let us turn from the paths that lead to it. Let us remember, that the assertions of men, however confident—are of no value any further than they are founded on the Word of God. Do not let their light thoughts of sin lead us to tamper with it, or to doubt its outcome. Do not let their excuses for rejecting Christ prevail on us to neglect his great salvation. Rather, let us embrace him, and glory in him, and cleave to him with full purpose of heart. Do not let their standard of religion be ours. Let us go “unto the Word and to the testimony.” Let us see how Christ and his Apostles walked; and though we are ridiculed as precise and enthusiasts—let us persevere in following the path of duty. Let us “stand,” as the prophet speaks, “and ask for the good old way, and walk therein.”

Let us seek instruction wherever we can find it; and let us remember, that the broad and frequented path is, according to our Lord’s express declaration, a way that leads to destruction; but that the path to life is narrow, difficult, and unfrequented; for “few there be that find it.”

In short, let us look forward to the end of our journey. At that we shall soon arrive; and then it will be of no consequence whether we have been honored for keeping the world in favor, or despised for putting them to shame. The only thing that will then be of any consequence, will be, whether we are approved of our God. Let this end then be kept in view; let us regulate our ways in reference to it; and let us both by precept and example endeavor to undeceive the world around us. Then shall we be blessings to the generation in which we live, and shall attain that glory which ought to be the one object of our constant pursuit.

Charles Simeon

Proverbs 16:23

“The heart of the wise teaches his mouth, and adds learning to his lips.”

The depths of human science can be explored by few, because few have either leisure or ability for learned investigations. The same observation is true with respect to theology also, considered as a science; a very considerable knowledge both of history and ancient languages is required, in order to a full understanding of the various branches of sacred literature. But the spiritual and most essential parts of divine knowledge are totally distinct from these subjects; nor is that species of learning, which the educated only can possess, at all necessary for the obtaining of a clear and accurate acquaintance with them.

There are two books, if we may so speak, and two alone, which we need to know; and they are, the Bible and our own hearts. Until our own hearts are opened to our view, the scriptures will be only “a sealed book;” but a discovery of our own hearts will throw an astonishing light upon the sacred oracles; and make innumerable passages, which once seemed obscure and inexplicable, so plain, that “he who runs may read” and understand them. To this effect Solomon speaks in the words before us; in elucidating which we shall inquire:

I. Who are here meant by “the wise?”

Solomon certainly did not intend to limit his assertion to those who were possessed of literary attainments.

Human knowledge, when sanctified by grace, is a valuable instrument in the hands of its possessor, inasmuch as it will qualify him for discharging many duties, which, without it, he would not be able to fulfill. Moses, by being “learned in all the wisdom of the Egyptians,” was better fitted to stand forth as the deliverer of Israel. And Paul, notwithstanding he declined using “the words of man’s wisdom,” was the better furnished for his work by his learned education, and his uncommon proficiency in the studies of his age and nation. Nevertheless it is not such learning that will form our minds to true wisdom. On the contrary, if unsanctified, it will be as contrary to scriptural religion as even the most inveterate lusts would be. The more we have of it, the more will “the things of the spirit appear foolishness unto us;” and the greater will be our backwardness to seek that spiritual “discernment” which alone can qualify us to judge of them aright, 1 Corinthians 2:14; and it is on this very account that God so often pours contempt upon it and confounds it, 1 Corinthians 1:19-20.

Nor was it of people eminent for worldly prudence that Solomon spoke.

There can be no doubt but that true wisdom will make us prudent, for the voice of inspiration says, “I, Wisdom, dwell with Prudence, Proverbs 8:12.” But there are many who are “prudent in their own sight,” and in the eyes of the world, who are considered by God as altogether destitute of wisdom! Isaiah 5:21. The Rich Man, who had so judiciously cultivated his grounds as to obtain large crops, and who, to preserve the produce, enlarged his storehouses, would have been accounted prudent by the world; but God gave him most deservedly the appellation of a fool, “You fool! this night shall your soul be required of you! Luke 12:20.”

The people characterized in the text as wise, are those who are endued with heavenly wisdom.

Some there are, whose “eyes have been enlightened” by the Spirit of God, and whose hearts are regulated by his living oracles. They have been taught by God to know their own state, and have been formed to a disposition and character suited to their real character, Ephesians 1:17-18. These are the wise, the only wise in the sight of God. And they are truly wise, even though they should be the most illiterate upon earth. We do not hesitate to say that the unlearned fishermen of Galilee, (the apostles) possessed more true wisdom than all the heathen philosophers that ever existed.

Their superiority to others will soon appear, if we inquire,

II. What are those subjects of which they are so well able to speak?

Their spiritual views do not at all qualify them to speak on matters of science and philosophy. But there are many things relating to Christian doctrine and experience, of which they can speak more truly, and more accurately, than any other people upon earth:

1. On the deceitfulness and depravity of the heart.

This is a subject with which they are well acquainted; nor are they afraid of declaring it in its full extent. They have found on a thousand occasions:
how fatally their heart has deceived them,
what false glosses their heart puts upon anything which it is desirous to retain,
and what subtle pretexts their heart will suggest for rejecting anything that is distasteful to flesh and blood.

They have seen:
the deep-rooted enmity of their hearts against God,
their aversion to all holy exercises, and
their proneness to do everything that was evil.

In speaking on these points, they speak not by hearsay, or according to a received system, but according to the Word of God, confirmed as it has been by their own experience. “The human heart is the most deceitful of all things, and desperately wicked!” Jeremiah 17:9.

2. On the suitableness and excellency of the salvation provided for us.

They no more doubt that they need a Savior, or that the Savior provided for them is exactly such a one as they need, than they doubt their own existence. They know full well that they could not fulfill the law; they know also that Christ has satisfied all its demands by his obedience unto death; and that by believing in him they shall be savingly interested in all that he has done and suffered. They perceive that in this way of salvation, God gives all, and we receive all; and though the pride of their hearts formerly revolted at this, they are now disposed, not only to acquiesce in it, but to thank and adore God for so gracious a dispensation.

3. On the way in which sinners are brought to the knowledge of Christ.

Here they can point out, as in a map, the country which they themselves have traveled over. They have been convinced of sin; they have seen the refuges of lies which they fled to in succession, one after another, until God sent home the law in all its spirituality to their hearts. They have thus been made to despair of saving themselves, and have, like the wounded Israelites, looked simply to him who was lifted up upon the cross. And though there is a great variety in the experience of different people with respect to these things—yet these are the general outlines in which all true Christians are agreed; and therefore they can speak of them with truth and certainty.

4. On the nature of the spiritual warfare.

They are daily engaged in maintaining a conflict with sin and Satan. They have within them the two principles of flesh and spirit, which are continually struggling, as fire and water, to subdue each other, Galatians 5:17. They know the discouragements and fears with which the Christian is assailed, and the consolations and joys with which he is revived. Nor are they “ignorant of Satan’s devices,” having often “withstood his wiles,” and “repelled his fiery darts.” On these subjects their mouth is taught, and learning is added to their lips.

The world are often struck with this fact, and ask with amazement,

III. Whence is it that they have attained this knowledge?

Experience, under God, is the best teacher; and it is from experience that they know these things.

They derive not their knowledge from books; for many either cannot read, or never have studied the writings of men upon those subjects. Nor have they received their instructions from man; for though God taught them by man—yet God alone made the Word effectual to open their eyes; and the very truths, perhaps, which they had heard frequently before without any profit, are suddenly applied to their souls, and made the power of God to their conviction and salvation.

In short, it is not merely in their heads, but in their hearts that they know these things; and in speaking of them they can say with the apostle, “What our eyes have seen, and our ears have heard, and our hands have handled of the Word of life, the same we declare unto you.”

Hence it is that their knowledge of these things is so superior to that of others.

Others cannot comprehend any one of the foregoing truths. If they should attempt to speak of them, they would only expose their own ignorance. Yes, though they may write well on the theory of religion, they are totally in the dark with respect to the nature of Christian experience. The poorest and lowest of God’s people have incomparably greater penetration in these things than the wisest philosopher! This is plainly declared by the Apostle, “He who is spiritual judges all things; yet he himself is judged by no man, 1 Corinthians 2:15.” It is confirmed also by that expression of Solomon, “The rich man is wise in his own conceit; but the poor man that has understanding searches him out, Proverbs 28:11;” that is, discovers his ignorance, and is able to rectify his errors. As a man who has experienced any great pleasure or pain has a juster idea of what he has felt, than another has who only speaks of such things by hearsay; so, in a far higher degree, has the experienced Christian a clearer insight than others into divine truths, because he has the archetype and image of them in his own heart.

APPLICATION.

1. Let none attempt to excuse their ignorance by saying that they are no scholars.

Nothing is more common among the lower classes of mankind, than to offer this as an excuse for their ignorance. But such excuses are vain; God has told us that he has chosen the poor in preference to the rich and learned, 1 Corinthians 1:26-28, and that he has revealed to them what he has hidden from the wise and prudent, Matthew 11:25. Let the blind then pray that they may receive their sight; so shall they “understand all things, Proverbs 28:5,” and be made “wise unto salvation, 2 Timothy 3:15.”

2. Let us improve our conversation with each other for the purpose of spiritual edification.

Too apt are we to trifle away our precious hours. But the tongue of the wise is justly compared to choice silver that enriches, and to a tree of life that nourishes us with its precious fruits, Proverbs 10:20. Our words, if rightly ordered, might “administer grace” to each other. Let us then endeavor to obtain “the tongue of the learned, that can speak a word in season unto him who is weary, Isaiah 50:4.” Thus, we may “speak profitably out of the abundance of our hearts,” and approve ourselves truly “wise by winning souls” to God, Proverbs 11:30.

Charles Simeon

Proverbs 16:3

“Commit to the LORD whatever you do, and your plans will succeed.”

We all believe in the existence of a Supreme Being, and in a general way acknowledge his agency in the government of the world; but his particular care of us individually, we find it extremely difficult to imagine. This, however, is most clearly revealed in the Holy Scriptures; and our duty is so to realize it, as, under all circumstances of trial and of difficulty, to look to him for his gracious interposition, and to expect from his hands whatever shall most conduce to our real benefit.

In the words before us we see,

I. A state supposed.

“Commit to the LORD whatever you do!”

It is here supposed that we may be in a state of great perplexity, so as not to know what to do for the best. This is often the case with nations, especially when threatened by a potent enemy Isaiah 7:2 and Joel 2:6; Joel 2:10. Nor is there scarcely an individual to be found, who does not, at some time or other, experience an oppression of mind, arising out of difficulties with which he has to contend, and troubles which he knows not how to avert. Even in relation to men’s spiritual concerns, the same trials are felt. Many, in a season of deep conviction, have poured out their complaints like Israel of old, Isaiah 59, from the middle of verse 9. to 12. And many, under grievous temptation, have been reduced to the desponding frame of David, Psalm 77:6-9. At such times their thoughts are altogether distracted; and they are, like the people so beautifully described in the 107th Psalm, brought, as it were, “to their wit’s end.”

But in all such cases there is abundant consolation, if only we use,

II. The remedy prescribed.

“Commit to the LORD whatever you do, and your plans will succeed.”

The remedy is both simple in itself, and invariably efficacious, “Commit to the LORD whatever you do.”

Believing that God both knows your trials, and is willing to afford you the help you need, carry them to him, and spread them before him, as Hezekiah did the letter of blaspheming Rabshakeh, Isaiah 37:14. Then plead his promises, which are so “exceeding great and precious;” and “roll on him your entire burden, assured that “he will sustain you, Psalm 55:22,” and accomplish your most enlarged desires, Psalm 81:10. This is the direction given to every living man, Psalm 37:5.

In the performance of this duty you will find effectual relief.

Nothing can be more fluctuating than the thoughts of men, especially in seasons of great trouble. But the very instant we commit our works to God, “our thoughts” become composed, and peaceful, and “established.” God has taught us to expect this, Philippians 4:6-7 and Isaiah 26:3; and to what an extent he fulfills his Word, we may see in Hezekiah; who, from a state of the most extreme distress, was filled in an instant with the liveliest joy and most confident exultation, Isaiah 37:3; Isaiah 37:22; Isaiah 37:33. See also Psalm 40:1-3.

Observe, then, with humble and adoring gratitude,

1. How exalted are the privileges of the true Christian!

It is your privilege, brethren, to be “without anxiety, 1 Corinthians 7:32,” both in relation to your temporal concerns, Matthew 6:25-34, and even in respect to your immortal souls, 2 Timothy 1:12. All your care, whether for the one and the other, should “be cast on God, who cares for you, 1 Peter 5:7.” Then, though you will have many trials to bear, you shall be able to say with Paul, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed! 2 Corinthians 4:8-9.” Be your trials what they may, “you shall be more than conquerors over all.”

2. How marvelous is the condescension of our God!

From low thoughts of God, we are apt to fear that he will not exert himself for us. But he will attend to us, if we trust in him, as much as if there were not another creature in Heaven or on earth to attract his notice! Nor is it in great things only that he will interpose for us, but in the smallest that can possibly be imagined. In fact, there is nothing great or small with him; nor indeed is there anything small as it respects us.

Let anyone see in Scripture what good arose from the accidental opening of some national records by King Ahasuerus, or what evil arose from David’s accidental glance at Bathsheba, and we shall see that we need the divine care in everything; and in everything it shall be afforded us, if only we commit our ways to God, and place all our confidence in him. Not so much as a hair shall fall from the head of any of his saints, but according to his all-wise appointment; nor any circumstance occur which shall not be overruled for their everlasting good, Romans 8:28.

Charles Simeon

Proverbs 16:2

“All the ways of a man are clean in his own eyes; but the Lord weighs the spirits.”

Among the purest joys of a Christian is “the testimony of a good conscience;” and all the labor that can possibly be bestowed on the attainment of it will be well repaid by the acquisition. But we must not forget, that man is a fallen creature, and that his mind and conscience partake of the defilement which sin has brought upon all the faculties of his soul, Titus 1:15. Hence it is necessary to try even the verdict of conscience itself, and not to trust too implicitly to its representations. To “put evil for good, and good for evil; bitter for sweet, and sweet for bitter; darkness for light, and light for darkness”—is, alas! but too common, and more especially in forming an estimate of our own character and conduct. So has Solomon informed us in the words which we have just read; from which we shall take occasion to show,

I. Why it is that men have such an arrogant confidence respecting the rectitude of their own ways.

We can know little of mankind, if we do not know that men of every character and every class go forward in their respective ways with a considerable measure of self-confidence and self-approbation; and, as Solomon elsewhere observes, that “every way of a man is right in his own eyes! Proverbs 21:2.” Now whence does this arise? How is it that all, notwithstanding the vast difference there is in their habits and conduct—yet think themselves right? We apprehend that it arises from hence:

1. They judge themselves by a wrong standard.

Every man has a standard of his own, suited to the views and habits of the class among whom he moves.

Some allow themselves in a very great latitude, both of principle and practice; and never condemn themselves, unless they grossly violate the code that is established among their own particular associates; they are “pure in their own eyes,” as long as they keep within the bounds of morality which their own friends prescribe.

Others are far more strict, as Paul in his unconverted state was. “As touching the righteousness of the law, he was, in his own estimation, blameless;” so blameless, as to be quite sure of his acceptance before God, “I was alive without the law once.” His very zeal, which was so hateful in the sight of God, and so directly pointed against the Lord Jesus Christ himself, furnished him with an occasion for nothing but self-applause. Though he did not altogether lay aside the law of God in forming his estimate, he used it only to confirm his own delusions, limiting its injunctions to the mere letter, instead of entering into its spiritual import.

None but the truly enlightened Christian brings himself fairly to the test of God’s holy law; all others have a defective standard; a standard of their own, fitted for their own ways; and this is the first great source of the delusion specified in our text.

2. They turn their eyes from the sinful things in their own character.

Men, if they suspect that all is not right, are very averse to a strict examination of their case; they content themselves with looking at one side of the question only. Whatever tends to justify their conduct, is dwelt upon with pleasure; but whatever tends to cast a shadow upon it, is passed over in silence, “they hate the light, and will not come fairly to it, lest their deeds should be reproved.”

This is very observable in the conduct of the Apostles, when our Lord touched upon their mutual contentions about worldly preference and distinction; they instantly shifted off the blame, by turning the discourse to another subject, Luke 9:46-49. This is a true picture of the generality of men, not excepting those of whom better things might be hoped!

3. They use all possible artifices to obtain a favorable testimony from their own conscience.

Many are not ashamed to justify what yet they know in their consciences to be wrong: “It was expedient; it was even necessary under existing circumstances; they were constrained to it, and could not do otherwise.”

It was in this way that Saul justified his impious intrusion into the priestly office. He cast the blame on Samuel, for not coming as early as he had expected; and affirmed, that, however contrary to the divine law his conduct had been, it was expedient, and necessary, and good; since the Philistines would otherwise have come upon him, before he had sought by proper offerings the protection of God, 1 Samuel 13:8-12. But notwithstanding all his subtle arguments, Samuel told him plainly, that he had “done foolishly,” and grievously provoked the Lord to anger! 1 Samuel 13:13-14.

If they do not proceed in their self-vindication to this extent—yet they will excuse what they cannot justify: “True, it was not altogether right; but they were compelled to do it; and the fault was rather in others than in them. It was done in haste, and without due consideration. It was a mistake; or was done to prevent a greater evil; or to answer some valuable end.”

Here again we may see in the same unhappy monarch the evil we are speaking of. Saul had spared Agag, and the best of the flocks and herds, which he should have utterly destroyed; yet, when he saw Samuel, he boasted that “he had fulfilled the commandment of the Lord.” But, on Samuel’s inquiry into the reasons of the flocks and herds being spared, he excused himself by saying that he had reserved them for sacrifices; and, when further reproved, he cast the blame on the people, asserting, that they had taken of the spoil without his consent, 1 Samuel 15:13-21.

When their conduct is too plainly reprehensible to admit of such replies, they will then palliate what they cannot excuse. Satan will never leave them at a loss for something whereby to extenuate their faults, and to silence the reproaches of a guilty conscience: “It was not so bad as is represented; the intention was good; it was done only once, and that under circumstances that might well account for it.”

But there is no end to the suggestions of self-love. There is not a man on earth, except the broken-hearted penitent, who will acknowledge his faults in all their real malignity, and with all their attendant aggravations. All will cast some veil over their ways to hide their deformity, and to make them appear innocent, and will put such a construction even on their basest actions, as to leave in them scarcely any fault at all.

But, while we thus varnish over our own ways, so as to make them pure in our own eyes, it is of infinite importance for us to know,

II. How God will form his estimate of us.

Certainly he will not judge as we do. He will scrutinize our actions more narrowly, and will weigh as in a balance everything that pertains to them.

1. God will weigh our actions.

Everything we do is put, as it were, into a balance, even “the balance of the sanctuary.” God will examine with infallible accuracy what the motives were, and the principles by which we were actuated; for by these, and not by the mere external appearance, must the quality of our actions be determined. He will examine:
how much there was of love to his name;
how much of gratitude to the Lord Jesus Christ;
how much of humility, of self-denial, of love to our fellow-creatures;
and how much of zeal for the honor and glory of our God.

Precisely according to the measure of these things will be his estimate of our actions; all else will be only as dross that is blended with the gold, and which the fire will consume.

2. God will weigh our excuses.

These, for the most part, when put into his scales are found lighter than the dust upon the balance. By means of them we impose upon ourselves, and upon our fellow-creatures; but we cannot impose on him, as “he cannot be deceived.” The very excuses which we urge with such confidence, will be rejected by him with scorn. See how strongly he has cautioned us on this head. He supposes us to have made some rash vow, and then to excuse ourselves from performing it, by saying that we were under a mistake, “It is better not to vow than to make a vow and not fulfill it. Do not let your mouth lead you into sin. And do not protest to the temple messenger, “My vow was a mistake.” Why should God be angry at what you say and destroy the work of your hands? Ecclesiastes 5:5-6.”

It is on this account that we so often meet with this warning, “Let no man deceive you with vain words!” “Do not be deceived; God is not mocked!” In truth, so far are we from satisfying God by our vain pleas, that the more confident we are of the validity of our own excuses, the more we provoke his wrath and indignation, “You say, ‘I am innocent; he is not angry with me.’ But I will pass judgment on you because you say, ‘I have not sinned.’ Jeremiah 2:35.”

3. God will weigh the dispositions and habits of our minds.

It is not so much transient acts which determines our character, as the rooted habit of the mind. This we are apt to overlook; and if we see not any glaring faults in our conduct, we think that all is well with us. But God views us as creatures, who by the very law of our creation are bound not to live to ourselves, but unto him. He views us too as redeemed creatures, who, having been bought with the precious blood of his dear Son, are bound by this further tie to “glorify him with our bodies and our spirits which are his.” By this test he will try us; and according to the result of this scrutiny he will determine our eternal state.

In particular, he will mark what degree of honesty there is in us while examining our own ways; and what is our predominant feeling: a partial desire to think our “ways pure,” or an impartial desire to find out every atom of impurity that adheres to them. He will further notice what means we are using to ascertain the truth, and to escape from all kinds of self-delusion; whether we honestly consult others who are more impartial than we can be supposed to be; and whether we are crying mightily to Him to search and try us.

Both of these are necessary; because, while, on the one hand, we may too easily rest in the favorable opinion of friends, we may, on the other hand, be determinately holding fast our confidence against the judgment of friends, even while we are pretending to ask counsel of our God. Truly “the heart is deceitful above all things, and desperately wicked!” and one of the principal dispositions that God will expect to see in us is, a holy jealousy over ourselves, and a willingness rather to die than be left under a mistaken confidence of our own purity. Where this is lacking, there is a radical defect in the character; a defect which, if not rectified, will exclude us from the number of true Israelites, whose character is, that “they are without deceit.”

ADDRESS.

1. The careless worldling.

You will not believe that you are wrong. But consult the Scriptures, and see. Find, if you can, one single word that sanctions a life of spiritual carelessness and indifference. To what purpose is it to be saying, “Peace, peace! when there is no peace?” Did you never hear what God replies to those who say, “I shall have peace, though I walk after the imaginations of my heart?” “The Lord, it is said, will not spare that man; but the anger of the Lord and his jealousy shall smoke against him; and all the curses that are written in this book shall lie upon him; and the Lord shall blot out his name from under Heaven! Deuteronomy 29:19-20.”

Go on, if you are determined to do so; but know, that “whatever a man sows, that shall he also reap; he who sows to the flesh, shall of the flesh reap corruption; and he who sows to the Spirit, shall of the Spirit reap life everlasting! Galatians 6:7-8.”

2. The self-righteous moralist.

Solomon justly observes, “There is a generation that are pure in their own eyes, but are not washed from their filthiness! Proverbs 30:12.” And such is the character of those whom we are now addressing. They are ready to say, “I have kept all the commandments from my youth up; and what do I lack?” But, like that deluded youth, they lack the one thing needful, namely, “to forsake all, and follow Christ.” This they do not; this they will not do; they hold fast their own righteousness, and will not renounce it for a saving interest in Christ’s righteousness. Such was Paul in his unconverted state; but when his eyes were opened to see the plan of Salvation revealed in the Gospel, then “he counted all things but dung and dross that he might win Christ, and be found in him, not having his own righteousness, but Christ’s.” Know then, brethren, that, if you trust in the law, you shall be tried by the law, and suffer all its penalties for your infractions of it; but if you will embrace the Gospel, and seek for acceptance solely through the Lord Jesus Christ, you shall find that “in him you shall be justified, and in him shall you glory!”

3. The professed believer.

Much blindness yet remains within us after we have believed in Christ; and the most eminent believer still needs to maintain a godly jealousy over his own deceitful heart. The Apostles themselves at one time “knew not what manner of spirit they were of.” But where shall we find any among ourselves that suspect this to be their own case?

Alas! we all are more or less blinded by self-love! And, when most confident of our own integrity, we still need to say with Paul, “I know nothing by myself; yet am I not hereby justified; but he who judges me is the Lord! 1 Corinthians 4:4.” We entreat you to guard with all possible care against the delusions of your own hearts; for they will assuredly, if persisted in, betray you to your everlasting ruin. The express declaration of God on this subject is, “If you say, (in reference to any duty neglected, or sin committed,) Behold, we knew it not; does not he who ponders the heart consider it? and he who keeps your soul, does not he know it? and shall not he render to every man according to his works, Proverbs 24:11-12.” Yes; His estimate will not be regulated by your opinion of yourselves, but by his perfect knowledge of your real character. May God enable us so to lay these things to heart, and so to act upon them, that “we may be found by him in that day without spot and blameless!”

Charles Simeon

Proverbs 15:32

“He who refuses instruction, despises his own soul!”

The Scriptures speak plainly, and represent things as they really are. Perhaps there is no man that would acknowledge he despised God; yet God lays that sin to the charge of all who question his retributive justice, “Why does the wicked despise God, while he says in his heart, You will not require it! Psalm 10:13.” So none would confess that they “despise their own souls;” yet that is the real character of all who refuse the instruction which God sends to them by his written word, and by the ministration of his faithful servants. And this will appear, if we consider,

I. The need that every man has of divine instruction.

Much may be known to man from reflection; he may gather much from observation and experience, and the mere force of reasoning, without any revelation from Heaven; but without divine instruction:

1. Fallen man can never know the extent of his needs.

He cannot know his fall in Adam, or the depravity of his fallen nature, or his utter incapacity to restore himself to God’s favor. If told that “his carnal mind is enmity against God,” and that “without Christ he can do nothing,” and that God alone can give him either to will or to do anything agreeable to the divine command—he would think it all a libel upon human nature. It is scripture revelation alone that can give him any just views on these subjects.

2. Fallen man can never know how his needs are to be supplied.

Who could ever have thought that God himself should become incarnate, and live and die for the express purpose of supplying the necessities of his fallen creatures? Who could ever have imagined that God’s righteousness should be imputed to man? and that the Spirit of the living God should ever dwell in man, for the purpose of revealing the Savior to him, and of imparting to him the divine image? A man not instructed in these things can know nothing about them. They are all matters of pure scripture revelation, and directly contrary to those methods of salvation which uninstructed man would have adopted for himself.

3. Fallen man can never avail himself of those offers which God has made to him in the Gospel.

In the Holy Scriptures are contained “exceeding great and precious promises,” yes, promises confirmed by an oath, and ratified by an everlasting covenant. These promises relate to every need of fallen man, and make over to him a supply of every need by the simple exercise of faith on the part of man. How can the unenlightened man obtain a saving interest in these? How is it possible for him to lay hold of them, and rest upon them, and plead them before God—when he has never been instructed in relation to them? It is obvious that without divine instruction, sinful man must forever lie under the guilt and power of his sins, and endure the punishment due to his unrepented and unpardoned transgressions.

II. How dreadful must the state of that man be, who refuses divine instruction!

We use by no means too strong an expression, if we say, “He despises his own soul.”

1. He grievously underrates his soul’s value.

Who can estimate the value of an immortal soul, a soul capable of knowing, honoring, and enjoying the Most High God; and actually assured of that honor, if only he obtains the knowledge of Christ, and repose all its confidence in him? But, to judge of the soul’s value aright, we must take into account the love that God has borne towards it, and the price which our adorable Lord and Savior has paid for its redemption. Contemplate the soul’s nature and its capacity, its estimation by God, and its eternal destinies—and then say whether the man who refuses the instruction whereby he is to be made eternally blessed, does not altogether betray an ignorance of its true value?

2. He shamefully disregards his soul’s best interests.

Without an attention to the concerns of the soul, it is in vain to hope that it can ever be happy in the eternal world. The man that refuses divine instruction, does in reality inflict upon his soul the heaviest judgment that it can sustain in this life! He says, in effect: “Let me alone, that I may go on to increase my guilt, and “treasure up for myself wrath against the day of wrath!”

What would be thought of a man who should so trifle with his temporal interests? Would there be any term of reproach too harsh or too contemptuous whereby to designate so foolish a character? What, then, must we say of a man who so neglects the interests of his soul?

3. He casts his soul away for mere trifles!

Give to sensual gratifications all the importance you will, they are only as the small dust upon the balance when weighed against the soul. Yet for these does the man who refuses instruction sell his soul. Truly, if Esau “despised his birthright,” when he “sold it for a bowl of stew, Genesis 25:34,” then much more do they pour contempt upon their own souls, who, for any consideration whatever, abandon all reasonable hopes of Heaven, and subject themselves to the infliction of everlasting misery in Hell.

ADDRESS.

1. Avail yourselves now of the opportunities that are afforded to you.

There has been declared unto you from time to time, so far as I have been enabled to declare it, “the whole counsel of God.” Think what improvement you have made of these instructions; and what will be your reflections in the eternal world, if you reject them! Proverbs 5:12-13. Indeed, while disregarding the instructions given to you, you greatly “wrong your own souls,” and act as people that are “in love with death, Proverbs 8:36.” O that you may be wise before it is too late! For, “If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from Heaven? Hebrews 12:25.”

2. “Be doers of the Word, and not hearers only, deceiving your own selves! James 1:22.”

If the Scriptures abide only in the head, they will be of no profit. To be really useful, they must descend into your hearts, and operate in your lives! Our blessed Lord’s warning upon this subject deserves your deepest attention. I would have you not only wise, but “wise unto salvation.” I would not have you erect a house upon the sand; and that, after all your labor, it should fall upon your heads, and crush you; but rather, that you should build your house upon a rock, and find it able to shelter you from all the storms and tempests that ever can assault it! Matthew 7:24-27. This will show that “you have real love to your soul, Proverbs 19:8;” and richly shall you “be recompensed at the resurrection of the just! Proverbs 8:33-35.”

Charles Simeon