Proverbs 21:25

“The desire of the slothful kills him; for his hands refuse to labor.”

It is the duty of a minister to “comfort the Lord’s people,” and on no account to “make the heart of the righteous sad.” Our blessed Lord “will not brake the bruised reed, nor quench the smoking flax;” and in this respect all who minister in his name must follow his example, never “despising the day of small things,” but “carrying the lambs in their bosom, and gently leading those who are with young.” But there are occasions whereon they “must change their voice, especially when they stand in doubt of any,” or judge it necessary to give a beneficial warning to their flocks.

Now there is an error against which I would wish affectionately to guard you, and that is, the laying of an undue stress upon good desires without pressing forward for the attainment of the object desired. To this line of instruction I am led by the passage before us; from which I will take occasion:

I. To show you the influence of good desires.

It is plain that, in Solomon’s opinion, good desires, which when duly cherished and improved, will be productive of the happiest effects, may through sloth and indolence issue in self-deception and ruin. That we may have a just view of this important subject, I will mark:

1. The influence of good desires in the bosoms of the diligent.

This, though not expressly mentioned, is evidently implied, since it is in the slothful alone that good desires can have a fatal outcome.

Now we need only see how desire operates in diligent men, whatever their vocation may be, whether in trade, or agriculture, or science; and that will show us how it will operate in reference to religion; it will stimulate men to such exertions as are necessary to the acquisition of the object desired.

For the attainment of Heaven, we must exert ourselves in a way of “repentance towards God, and faith in our Lord Jesus Christ;” and, if our desires after Heaven are sincere, they will render us earnest and laborious in the pursuit of these, and never allow us to pause until we have actually attained them. Thus accompanied with diligence, holy desires will bring us to the enjoyment of peace and holiness and glory.

2. The influence of good desires in the bosoms of the slothful.

In them good desires may justly be said to occasion death. They do so indirectly, because they are not productive of suitable exertions. It is said, “The slothful man roasts not that which he took in hunting, Proverbs 12:27.” And this is precisely the case with those whose conduct we are considering. They have, in consequence of their good desires, pursued and obtained the knowledge of religious truth; but in consequence of their sloth they have neglected to follow their advantages, and to improve their attainments for the benefit of their souls.

Hence “their vineyard is overgrown with thorns, and the stone wall thereof is fallen down; yes, and poverty comes upon them (gradually) like one that travels, and want (irresistibly) like an armed man, Proverbs 24:30-34;” so true is that declaration of Solomon, “One who is slack in his work is brother to one who destroys! Proverbs 18:9.”

But this is by no means the full sense of our text. It is not in an indirect way only that in the slothful man good desires operate to the production of death; no; they have a direct influence towards the destruction of his soul.

The man in whose bosom good desires arise, is conscious of them; and takes occasion from them to entertain a good opinion of his state before God. He puts them in the place of good attainments; and, because he hopes that they shall at some future period accomplish their proper work, he overlooks the necessity of immediately experiencing that work, and conceives, that God will, if I may so speak, accept the will for the deed. To approve this delusion, he applies to himself such promises as these, “The Lord will fulfill the desire of those who fear him, Psalm 145:19;” “The desire of the righteous shall be granted, Proverbs 10:24.” He forgets that the end is connected with the means; and that, however we may acknowledge our obligations to God for ability to will what is good, we can have no hope of acceptance with him, unless we exert ourselves with all diligence to do it, and to “work out our salvation with fear and trembling, Philippians 2:12-13.” Hence he is a living witness of that melancholy fact, “The soul of the sluggard desires, and has nothing, while the soul of the diligent is made fat! Proverbs 13:4.” Yes, to all eternity will he be a monument of that mysterious truth. “The desire of the slothful kills him!”

Having marked the operation of good desires, I now proceed,

II. To offer some beneficial counsel in relation to good desires.

Doubtless good desires must take the lead, yes, and must move us, in the whole of our Christian course; but, as “faith itself is dead without works”—so are good desires of no value any farther than they are productive of holy lives. I say then, if God has given any good desires to you:

1. See to it that your good desires are abiding.

There are few people so depraved but they have felt on some particular occasion the risings of good desire. But to what purpose are such emotions in the soul, if they “pass away like the morning cloud, or as the early dew? Hosea 6:4.” To know what is good, and not to do it, involves us in the heavier guilt! James 4:17, and will prove a ground of heavier condemnation to the soul; as God has said, “This is the condemnation, that light is come into the world, and men have loved darkness rather than light, because their deeds are evil! John 3:19.” If then you would derive real benefit from the desires which God has mercifully implanted in you, see that they take root within you, and become living and active principles in your souls.

2. See to it that your good desires are operative.

You desire to obtain salvation. It is well—but to what purpose will this desire be, if it does not stimulate you to action? Will a desire of knowledge render anyone a learned man, if he neglects his studies? Will a desire of a harvest enrich a man, if he neglects to cultivate his land? How then can you hope that a desire of Heaven will ever bring you there, if you neglect the concerns of your souls?

You must read the Holy Scriptures with meditation and prayer.

You must search out your sins, and mourn over them before God.

You must get views of Christ as the only Savior of the world, and must go to him continually that you may receive out of his fullness the grace that shall be sufficient for you.

You must be gaining an increasing victory over the world, and the flesh, and the devil—and be growing more and more like unto your God and Savior in righteousness and true holiness.

You must be living more for God in the midst of this corrupt world, and be bringing glory to his name by your exertions in his sacred cause.

It is in this way that your good desires must work, if you would have them productive of any saving benefit to your souls. The stony-ground hearers, whose desires were only temporary, perished, notwithstanding the fair appearances which for a season they assumed; as did the thorny-ground hearers also, because they “brought forth no fruit to perfection.”

In the same way, you also must not only begin well, but “endure unto the end,” and “be faithful unto death,” if ever you would be saved in the great day of the Lord Jesus. The “slothful,” be they who they may, shall be condemned in that day as wicked! Matthew 25:26.

3. See to it that your good desires are supreme.

“You cannot serve God and mammon.” The world may have your hands; but God must have your heart—your whole heart! Proverbs 23:26. He will not accept a divided heart, Hosea 10:2. “The world must become crucified to you, and you unto the world, Galatians 6:14.” “Your affections must be set on things above, and not on things below, Colossians 3:1;” and “your conversation must be in Heaven, Philippians 3:20.” “There must be nothing either in Heaven or earth that you desire besides God, Psalm 73:25.”

You must resemble David, who says, “This one thing I have desired Psalm 27:4.” and Paul, who says, “This one thing I do Philippians 3:13.” Then shall God fully answer you in the desires of your heart, and your efforts will be crowned with glorious success!

Charles Simeon

Proverbs 20:9

“Who can say: I have made my heart clean, I am pure from my sin?”

The great characteristic of the Proverbs is wisdom; as that of the Psalms is piety. They were the result of much thought and observation; and the instructions contained in them were such as a father might be supposed to give to his children. Occasionally, however, according as his mind had been occupied, the tenor of his observations was varied; and they assumed, what may be rather called, a vein of piety. We suppose, that, when he penned the passage before us, he had been led into some unexpected discovery of the corruptions of his own heart; and from thence had been drawn to contemplate in a more extended view the general depravity of human nature, not merely as evinced by the ungodly, but as manifested by the remains of sin in the most eminent saints. However this may be, his observation is deep, and of singular importance. It is a challenge to the whole world, to find, if they can, a perfect man. Let us consider:

I. The truth that is here intimated.

There have been, and yet are, people in the church who boast of sinless perfection. But they are awfully deluded. In order to maintain their favorite system, they reduce exceedingly the requirements of God’s law; they deny many things to be sin, which most assuredly are sin; and, after all, they shut their eyes against many things which they know to be sinful in their own hearts and lives, but which they will not acknowledge to be sinful, lest they should overturn the system which they are anxious to defend. But it is a certain truth, that no man is sinless in this world.

1. The sinfulness of all people is seen in the express declarations of Holy Writ.

Both the Old Testament and the New concur to establish this truth. Solomon, at his dedication of the temple, expressly asserted, that “there was no man that lived and sinned not, 1 Kings 8:46;” and more strongly does he elsewhere affirm, that “there is not a just man upon earth, that does good, and sins not, Ecclesiastes 7:20.”

To this agree also the testimonies of the inspired Apostles. John says, that “if we say we have no sin, we deceive ourselves, and the truth is not in us, 1 John 1:8-10;” and James says, that “we all stumble in many ways, James 3:2.” The whole Scripture uniformly attests this solemn truth.

2. The sinfulness of all people is seen in undeniable instances.

Among the most distinguished of God’s people, were Abraham, and Moses, and Hezekiah, and Paul; yet all of these, even when they had arrived at the summit of human excellence, fell into sin.

Abraham, purely through fear, twice denied his own wife, and thereby subjected her and others to temptations, which might have issued in the everlasting destruction of their souls.

Moses, the meekest man upon the face of the earth, gave way to anger, whereby he provoked God to exclude him from the earthly Canaan.

Hezekiah, than whom no man upon the whole ever more honored God—yet yielded to pride and creature-confidence, when he showed all his treasures to the ambassadors of the king of Babylon.

Paul, after he had preached for twenty years, and attained an eminence in the divine life, not inferior to that of any man, was so carried away by his own spirit under a sudden trial and temptation, that he reviled God’s High Priest, which he himself acknowledged to be a violation of an express command.

Who then, after viewing these, will “say, that he is pure from sin?”

3. The sinfulness of all people is seen in the confessions of God’s most eminent saints.

Job, previous to his trials, was pronounced by God “a perfect man;” yet, after his trials, he confessed, “Behold, I am vile!”

Paul occupies a whole chapter in his epistle to the Romans in describing the internal conflicts of his mind; sin and grace mutually striving to overpower each other, and disabling him from fully vanquishing the one, or carrying into effect the dictates of the other. “In his flesh,” he says, “dwelt no good thing;” but there was, notwithstanding all the attainments of his renewed mind, “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members.”

Will any other person say, “I am pure from all sin?” From the dominion of sin every saint may affirm that he is freed; yes, and from the willful and allowed indulgence of any sin. David justly appeals to God respecting his perfect freedom from sin, as to any intention and purpose to commit it, Psalm 17:3; as Job also does respecting the extinction of its reigning power, “You know, that I am not wicked, Job 10:7.” But, if any man should go farther, and say, that sin was not still living within him, and operating occasionally to the polluting of his soul, he must stand self-convicted, and self-condemned; just as Job has said, “If I justify myself, my own mouth shall condemn me; if I say, I am perfect, it shall also prove me perverse, Job 9:20; Job 9:30-31.”

Such being the state of our fallen nature, it befits us to consider,

II. The improvement we should make of the truth of the universal sinfulness of mankind.

This truth should never be lost sight of for one moment; it should regulate every feeling of the heart; it should never cease to call forth and to augment,

1. Our humiliation.

The best of us are sinful creatures. We are in the situation of wretched captives, who, having a dead body fastened to them, were compelled to drag it about, until they themselves were destroyed by its pestilential vapors. This, it must be acknowledged, is a most humiliating truth. Hence, when we are taught to “loath ourselves for our iniquities and our abominations,” we must remember that it is not for the sinful actions only that are long since past, but for the taint also which they have left behind them, that this self-abasement is necessary. So Job thought, Job 42:6, and so Isaiah, Isaiah 6:5, and so Paul, Romans 7:24; and, if we know ourselves aright, we shall find no terms more suited to express our real state, than those in which the prophet Isaiah described the Jews of his day, “The whole head is sick, and the whole heart faint; from the sole of the foot even to the head, there is no soundness in us, but wounds, and bruises, and putrefying sores! Isaiah 1:5-6.”

2. Our watchfulness.

A storehouse wherein there was a large store of combustible matter that might produce extensive injury by an explosion, would be guarded with all possible care. In the same way, can any care be too great, when we consider how many thousand things there are on every side ready to kindle a destructive flame in our hearts, and how incessantly our great adversary is striving to make use of them for our destruction? We know not what a day or an hour may bring forth. We may be as far from thinking of evil as at any moment of our lives, and yet evil may arise from some unexpected quarter, and produce upon us the most painful consequences.

We are never safe for one moment, except when we are upheld in the arms of our Almighty Friend! We should therefore be continually crying to him, “Hold up my goings in your paths, that my footsteps do not slip!” At the same time that we should be striving continually to “put off the old man, and to put on the new.” This is the advice given us by our Lord himself, “Watch, and pray that you enter not into temptation;” for however “willing the spirit is” to approve itself to God, “the flesh is weak.”

3. Our gratitude.

What a miracle of mercy is it, that, with so much corruption within us, we are preserved in any measure from dishonoring our holy profession! The wonder is not that any fall, but that any are “kept from falling.” And to whom is it owing that any of us are enabled to maintain our steadfastness in the divine life? Is it to ourselves? No! Peter’s example shows us what we would soon be, if left to ourselves: Satan would soon “sift us all as wheat,” if our blessed Savior did not intercede for us, and give us fresh supplies of grace and strength, Luke 22:31-32. Let us then be sensible of our great and unbounded obligations to Him, who has said, that “he keeps the feet of his saints.” Let us bear in mind to whom it is owing, that, notwithstanding the bush is ever burning, it is yet unconsumed; and let us give all the glory of our stability to God, saying with David, “My foot stands in an even place; in the congregations I will bless the Lord! Psalm 26:12.”

4. Our love to Christ.

Notwithstanding in ourselves we are so corrupt—in Christ we are accepted, and beloved of the Lord. Washed in his blood, and clothed in his righteousness, we are presented unto the Father “without spot or wrinkle, or any such thing; yes, holy, and without blemish.” O! how “precious” ought this Savior to be to all our souls! How continually should we go to him, and plunge beneath “the fountain of his blood, which was opened for sin and for impurity,” and which is able to “cleanse us from all sin!” How should we delight ourselves in him, and “cleave to him,” and “glory in him,” and devote ourselves to him! Yes, brethren, this is the tribute which we owe to our blessed Lord.

We must “not continue in sin, that grace may abound,” but turn from sin because grace has abounded; and, “because He has bought us with the inestimable price of his own blood, we should strive to glorify him with our bodies and our spirits, which are his! 1 Corinthians 6:20.”

Charles Simeon

Proverbs 20:6

“Most will proclaim their own goodness, but who can find a faithful man?”

If we were to apply to every individual for an estimate of his own character, and to form our estimate of the world from the aggregate report—we would soon find, that self-knowledge is a rare attainment, and that men are but partial judges in their own cause. Hence it is, that the more interaction we have with the world, the more we learn to distrust the professions of men, and to suspend our judgment of them, until we have more substantial ground whereon to form it.

Some indeed, from seeing unsuspecting youth so often become a prey to designing men, and frankness and candor so often fall a sacrifice to deceit and treachery—have been led almost to expel charity from their hearts, and practically to reverse its most established laws. Charity would require that we believe every man to be honest, until we have evidence to the contrary; but they exempt no man from their suspicions, until a full experience of his integrity has constrained them to revere his character. But between the extremes of blind confidence and uncharitable suspicion, there is a medium, a cautious reserve which prudence dictates and religion approves. Such a reserve seems naturally, and as it were necessarily, to result from the observation in our text; an observation humiliating indeed to our proud nature, but justified by the actual state of mankind in all ages; and fitly calculated to guard us against an undue confidence either in ourselves or others.

This observation we shall confirm, by showing,

I. That a profession of goodness is common to most all.

The virtues of truth, honor, integrity, benevolence, friendship, liberality, are claimed by every one as the inherent and characteristic qualities of his heart; and even piety itself is, if men’s opinions of themselves are true, an inmate of every bosom. “Goodness” is not only approved by all, but claimed as the property of all.

1. Of the immoral and profane.

They will say, as hypocrites do, “that they are as good as their neighbors. It is true, that they are not always quite so upright in their conduct as they might be; yes, they are sometimes betrayed into follies which they cannot justify; but they mean no harm; they injure nobody; they have good intentions, good dispositions, good hearts!”

The fruit is bad, they acknowledge; but they will have it, that the tree is good.

2. Of the outwardly moral.

These have greater pretensions to goodness, it may be thought; but their estimate of their own character is scarcely less erroneous than the judgment of the profane. They are observant of many duties; and oftentimes are really eminent for honor and integrity in their dealings. But they omit from their catalogue of duties all that pertains to the spiritual life, and content themselves with a system of heathen ethics.

Humility and contrition,
faith and love,
heavenly-mindedness,
and communion with God,
are scarcely considered by them as forming any part of true goodness. On the contrary, they allow themselves in self-esteem, self-preference, self-righteousness, and self-dependence; and, when full of these hateful dispositions, they will be “thanking God (with the Pharisee) that they are not as other men! Luke 18:11,” and will, in the habit of their minds at least, say to a repenting publican, “Stand aside; come not near to me; I am holier than you! Isaiah 65:5.” Of these Paul says, that “they have the form of godliness, but deny the power thereof! 2 Timothy 2:5.”

3. Of the unsound professor.

No one stands higher in his own conceit, than the person who has learned to talk about the Gospel—but not to practice its precepts. Because he has a zeal for some religious tenets, or for his own particular party in the Church, he is ready to conclude himself a true, perhaps an eminent, Christian; even though his religion is seated altogether in his head, and has never descended to his heart! He never stops to inquire into his spirit and conduct, or to examine whether his characters and dispositions accord with those of Christ. It is highly probable that he is guilty of very shameful neglect in many of his social and domestic duties.

As a master, he is proud and imperious;
as a servant, he is inattentive and impatient of rebuke;
as a parent, he is remiss in the instruction of his family;
as a child, he is willful and disobedient to his parents;
in conversation, he is censorious;
in dealings, he is unfaithful; and
in the whole of his demeanor—he is either conceited, ostentatious, petulant, or morose.

Yet behold, this man, because he can talk about religion, arrogates to himself the title of being a good man. Truly this man, whatever he may think of himself, belongs to “the generation that are pure in their own eyes, but are not washed from their filthiness! Proverbs 30:12.” He “professes to know God; but in works denies Him! Titus 1:16.”

But however common a profession of goodness may be, it must be confessed,

II. That a life suited to this profession is very rare.

We have seen what opinion we should form of the world, if we implicitly received men’s record of themselves. But, if we apply to those who have been most conversant with the world, what shall we think of it then? Will they not tell us, that scarcely any man is at all to be trusted, where his own interests are at stake; that it is scarcely possible to have dealings in any branch of commerce, without meeting with numberless frauds and impositions; and that, if you rely on men’s professions of unselfishness and friendship, you will, as soon as you come into any great trouble, find yourself in the predicament of one, “who has a broken tooth, or a foot out of joint! Proverbs 25:19;” being not only deceived in your expectations of support, but deriving great pain from your endeavors to obtain it?

Even in reference to these virtues to which all lay claim, and to be destitute of which they would account it the greatest disgrace, we may apply that humiliating question, “A faithful man who can find?” We must not indeed understand this question as importing that no such person can be found; but only, that there are very few. But we must not limit the question to mere heathen virtues; we must extend it to all the obligations, which, as Christians, we acknowledge.

1. Who then is faithful to his principles?

As Christians, we profess:
to lie low before God,
to live by faith in his dear Son,
to devote ourselves unreservedly to his service,
and to seek our happiness in communion with God.

But where are they whose lives correspond with these professions? Are they not so few, that they are even “wonders upon earth?” As for the generality of professors, they will commend departed saints, but revile and persecute the living ones; they will applaud goodness in general, but decry and discourage it in its most exalted particulars.

2. Who then is faithful to his promises?

In our infant baptism we all promised to “renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh.” When we were confirmed, we renewed these promises, and confirmed, by our own personal consent, the engagements that had been before made in our behalf. If we have attended at the Lord’s Supper, we there also solemnly dedicated unto God ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice to him; to be employed in his service, and, if he sees fit, to be consumed for his glory.

How have we fulfilled these promises?

Has the world been under our feet?

Have all the desires of the flesh been mortified?

Have the service and enjoyment of God been the one business of our lives?

3. Who then is faithful to his convictions?

There is no one so thoughtless or obdurate, but he has at some times a conviction arising in his mind that he ought to repent and turn to God, and to prepare for death and judgment. Even the most advanced Christians feel many secret reproofs in their consciences, and are constrained to acknowledge that they should be:
more meek and humble,
more earnest and vigilant,
more pure and spiritual.

But who is faithful to his convictions? Who makes the advances that he ought, or the advances that he might?

APPLICATION:

1. Learn to be jealous over ourselves.

If there is so much self-deceit in the world—then who are we, that we should be altogether free from it?

Have not we a great measure of self-love within us, as well as others?

Are not we liable to be biased in our judgment by passion and self-interest?

Is not our heart, no less than the hearts of others, “deceitful above all things and desperately wicked?”

Surely we have need to tremble, when we hear God saying to us, “There is a way that seems right unto a man, and the end thereof are the ways of death! Proverbs 14:12.” And again, “That which is highly esteemed among men, is an abomination in the sight of God! Luke 16:15.”

Let us then be on our guard against the conceit of our own goodness; let us bring ourselves to the touchstone of God’s Word; and let us beg of God to “search and try us, to see if there is any wicked way in us; and to lead us in the way everlasting! Psalm 139:23-24.” “Not he who commends himself is approved, but he whom the Lord commends! 2 Corinthians 10:18.”

2. Learn to seek the influences of God’s grace.

It is no easy matter to be a Christian indeed—”an Israelite without deceit.” We may be free from gross sin, and yet far enough from that state in which we ought to be. Our own efforts (so to speak) may suffice to “keep the outside clean;” but who, except God, can cleanse the heart? None, but he who formed the universe at first, can create our souls anew; nor unless “chosen and called and sanctified by him,” shall we ever be found “faithful” in the last day, Revelation 17:14. Let us, under a full conviction of our own insufficiency, cry mightily unto him; that he would “put a new spirit within us, and cause us to keep his statutes and his commandments, to obey them! Ezekiel 36:26-27.” It is “he who must work all our works in us;” it is he alone that can make us “sincere and without offence until the day of Christ!”

3. Learn to value and trust in the righteousness of Christ alone.

Who among us would dare to found his hopes of salvation on his own faithfulness? Who is not sensible that he has, in instances without number, been unfaithful to his principles, his promises, and his convictions? If we presumed to stand on that ground, God would say, “Out of your own mouth will I judge you, you wicked servant!” But, if we were not conscious of any unfaithfulness, we still could not venture to make that the foundation of our hopes; because we are so ignorant of ourselves, and so prone to self-deceit. We could even then only say with the Apostle, “I know nothing by myself—yet am I not hereby justified; but he who judges me is the Lord.” Yes, we must then cast ourselves altogether on the mercy of God in Christ Jesus. Let this then be done by every one of us; and, instead of proclaiming every one his own goodness, let us all humble ourselves before God in dust and ashes, and say with the Church of old, “In the Lord alone I have righteousness and strength! Isaiah 45:24.”

Charles Simeon

Proverbs 20:4

“The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.”

Arguments from analogy, when the analogy itself is just, are easy of apprehension, and well calculated to convince the mind. One distinguished excellence of the Book of Proverbs is that it abounds with such arguments; and without any formal statement of premises and conclusions, presents the truth to us in short, sententious aphorisms, that are plain, obvious, incontrovertible.

Whoever has made the least observation on human affairs, must have seen the evil consequences of neglecting our proper business in life, whether in farming, or trade, or any other line; and it is easy to infer from thence, that similar consequences must attend a neglect of our Christian duties. Nor is it necessary that this analogy should be always pointed out to us; the whole scope of that divinely inspired book naturally leads us to make a spiritual improvement of the hints, which, in their literal sense, apply only to the things of this life.

Let us then in this view consider,

I. The sluggard’s conduct.

The duties both of the gardener and the Christian, require industry.

It was a part of the curse introduced by sin, that man should obtain his bread by the sweat of his brow; nor will the earth yield us anything but briers and thorns unless we bestow much pains in the cultivation of it. Our attention to it must be unremitted; it is not the labor of a month or a year that will suffice; we must repeat again and again the same processes, in order to guard against the noxious weeds that would overrun it, and nourish the good seed which we want it to produce.

In the same way, must the Christian exert himself in order to bring forth the fruits of righteousness. His heart is prolific in what is evil, but barren in what is good; he must therefore daily counteract its natural propensities, and foster the holy desires that have been sown in it. The same work of repentance and faith must be continually renewed, until the Lord himself shall come to gather in his harvest.

Yet are we ever ready to neglect our work on frivolous pretenses.

A regard to temporal interest will often overcome men’s natural sloth, and excite them to diligence in their several vocations. Yet are there many instances, where the indulgence of sloth makes men blind to their own happiness, and deaf to the cries of their distressed families.

With respect to spiritual concerns, an indisposition to labor universally prevails in the unsaved. The work of the soul is irksome and difficult; and most everyone either deems it altogether unnecessary, or desires to defer it as long as possible. But it is observable that the sluggard does not absolutely say, “I hate my work, and therefore will not do it;” much less does he say, “I am determined never to plough at all;” but he finds some excuse for neglecting what he is averse to perform; and fixes on some plea, which, in certain circumstances and to a certain extent, might be sufficient.

Thus the professing Christian does not say, “I hate repentance and faith in Christ;” much less does he resolve never to repent and believe; but he always has some reason at hand for deferring this unpleasant work, and promises himself a more convenient season, before the time for ploughing is entirely passed away. He has the cares of a family, or a pressure of business, or something that serves him for an excuse; but, upon examination, it will either be found a mere excuse, or a reason, on which he lays a very improper stress; making use of it to justify a total and habitual neglect, when, at the most, it would only account for a partial and occasional omission. But as a gardener who should yield to such a disposition is denominated by God himself, “a sluggard,” so we are sure, that he, who on such frivolous pretexts intermits his Christian duties, will receive no better appellation at the day of judgment than that of a “wicked and slothful servant!”

But in whoever such conduct is found, he will at last have reason to deplore,

II. The consequences of spiritual sloth.

As industry and wealth—so idleness and poverty, are very closely connected.

Circumstances occur in this world to interrupt the natural operation of causes and effects; but in general, where any man’s subsistence depends upon his labor, the consequences of sloth or activity will be such as might be expected.

In spiritual things the rule is absolute and invariable. Every man’s progress will be according to his labor. Some indeed may enjoy more of comfort than others, from other causes than their own diligence; but every person’s real proficiency in grace will be proportioned to the improvement he makes of the talents committed to him. Without detracting at all from the grace of God, we may safely affirm that the difference between one Christian and another in respect of victory over sin, and happiness in the divine life—must be traced in a very great measure to their different degrees of watchfulness in secret duties.

This truth however will not appear in its full extent until the day of judgment.

At the time of harvest the care or negligence of the gardener will very clearly appear; and, if we suppose a man to have wholly neglected the cultivation of his fields, he would find himself destitute, while others were satiated with abundance; nor, if he were reduced to beggary, would he find anyone to pity his forlorn condition.

But his situation, as deplorable as it would be, is not to be compared with that of a negligent professor in the day of judgment. He will see others reaping a glorious harvest, while he is not permitted even to glean a grain; he will behold others “crowned with glory and honor and immortality,” while nothing remains for him but “indignation and wrath, tribulation and anguish!”

The foolish virgins, who slept while they should have been procuring oil for their lamps, came and pleaded in vain for admittance, when the door was once shut against them; none but the wise virgins were allowed to participate the marriage feast.

In the same manner, the rich man, who lived only to the flesh, sought in vain for one drop of water to mitigate his anguish, while Lazarus, who had lived to nobler purposes, had a fullness of joy in Abraham’s bosom.

Thus also will it be with all, when the great harvest shall arrive! Those who had improved their season of grace, will be partakers of eternal glory! While those who had wasted it in sloth and self-indulgence will reap the fruits of their folly, in deserved shame, in perpetual want, in unalleviated, unpitied, everlasting misery!

APPLICATION.

1. Let us, in the view of this subject, take shame to ourselves.

How long has our season of grace been protracted; and what little improvement have we made of it! How apt are we to yield to sloth, and to defer the most important of all duties on slight and frivolous pretenses, which we know beforehand will never satisfy our Judge! But what can ever equal this folly?

A sluggard in temporal things may find someone to pity his distress; and may learn from his experience to amend.

But who will ever pity the self-ruined sinner? Or what further opportunity for amendment will be afforded him? Let us then begin, and prosecute without remission, the work of our souls. Let us “plow up the fallow ground, and sow in righteousness,” knowing assuredly, that “the diligent hand shall make us rich,” and that, “if we sow in tears we shall reap in joy.”

2. Let us look forward with earnestness to the future harvest.

The gardener waits with patience, in expectation that the harvest will compensate his labors. And will not our harvest repay all the exertions we can use, and all the self-denial we can exercise? Let us then put forth all the energies of our souls in preparing for that day. Let us not suffer any difficulties or discouragements to abate our ardor; but “whatever our hand finds to do, let us do it with all of our might,” “and so much the more as we see the day approaching.”

Charles Simeon

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