Proverbs 14:12

“There is a way which seems right unto a man, but the end thereof are the ways of death!”

On no topic do men express a greater confidence than on the subject of religion; while that, of all subjects that can be offered to our consideration, requires most care in our inquiry, and most self-distrust in our decision.

All other subjects, as far as they can be determined at all, may be determined by reason; and in the investigation of them, reason is to a certain degree free, both in its deliberations and decisions.

But spiritual things must be spiritually discerned; they are out of the reach of reason. Reason must judge whether the things which are presented to it are revealed; but, when that point is ascertained, they must be apprehended by faith alone. Reason can tell us nothing about the mystery of redemption; it is faith alone that can apprehend that, or any of the other mysteries connected with it. Moreover, while reason can do so little in favor of religion, all the prejudices, and passions, and interests of mankind are acting in full force against it. Faith and sense are always at variance with each other, and always striving for the mastery; and unless faith is in lively exercise, sense is sure to triumph. Hence the Church of God is inundated with errors of various kinds; and hence we need to have frequently inculcated upon our minds the truth contained in our text, “There is a way which seems right unto a man, but the end thereof are the ways of death.”

In illustration of this truth, I will point out some of those ways, which, though right in the estimation of those who walk in them, will assuredly terminate in death. No other outcome will there be to the way,

I. Of skeptical indifference.

There is a great degree of skepticism prevailing, in reference both to the divine authority of the Holy Scriptures, and to all the principal doctrines contained in them; and men of considerable ability have labored much to invalidate the former, and to explain away the latter. Hence many will say, ‘How can I ascertain what is true, amidst such a conflict of opinions?’ or, ‘How can I depend on anything, of which so many great and learned men have doubted? Is it reasonable to suppose that God will call us to an account for not admitting what has been so often controverted, and, in the opinion of some, so successfully refuted? Let us rather hope that God, as a God of mercy, will accept us all, though we do not all walk in that precise way, which those who profess a greater reverence for the Scriptures conceive to be right.’

But these hopes will be found fallacious at the last; for there is far more criminality in unbelief, than men in general are aware of.

Unbelief does not proceed from any lack of evidence in the Scriptures, but from an evil bias in the heart of man. There is “an evil heart of unbelief,” which causes us to depart from the living God. Men will not submit to God, but will exalt themselves against him; and think themselves justified in rejecting whatever they, with the short line of their reason, are unable to fathom. What would a learned scientist think of a peasant who should argue thus in reference to sciences which the peasant was unable to comprehend? and in what light must God view us, when we presume to sit in judgment thus on the plainest declarations of his Word?

But supposing that there were not so much criminality in unbelief, should we be at all the more justified in neglecting our eternal interests? Does not reason itself teach us that we are responsible to God for our conduct; and that, whether our views of revelation be more or less clear, we should labor incessantly and with all our might to secure his favor? And should we not use all possible means, particularly such as he himself has prescribed, for the attaining of an insight into his revealed will?

However innocent we may imagine our skepticism to be, or however justifiable the indifference connected with it, this way will at last infallibly end in death! The Jews in the wilderness could not enter into the promised land because of their unbelief; and the same cause will operate also to the exclusion of our souls from Heaven! Hebrews 3:19; Hebrews 4:1; Hebrews 4:11. The people who denied the Messiahship of Jesus surely thought that they were justified in so doing by a lack of evidence; but our Lord said to them, “If you believe not that I am He, you shall die in your sins! John 8:24;” and in like manner he has commanded it to be proclaimed to every man, “He who believes and is baptized, shall be saved; but he who believes not, shall be damned! Mark 16:16.”

II. Of proud formality.

Multitudes there are, who, like the Pharisees of old, are extremely attentive to the established forms of religion, and are observant of morality also, as far as it is approved by the world. In relation to these things they may be said to be blameless; and so good is the opinion which they entertain of their own state, that they would, without any fear of being confounded, ask, “What more do I lack?” In this state they are approved and admired of men; and therefore they conclude, that they are equally acceptable in the sight of God also. People of this description scarcely ever entertain a doubt, or a fear, but that all will turn out well with them at the last. But they will find themselves awfully mistaken as soon as ever they die! They will then discover, that their obedience was infinitely more defective than ever they conceived it to be; and that, if it had been as blameless as they imagined, it would still have afforded them no ground of hope before God. Had such attainments as these sufficed, Paul needed never to have embraced the Gospel at all; or had they been capable of adding anything to the righteousness of Christ, he never would have desired to be found in Christ, not having his own righteousness which was of the law.

How erroneous a way to life this is, will be seen at once in the parable of the Pharisee and the Publican. Few of the formalists of the present day can say so much in their own favor as he could; he could appeal to God that he was not guilty of such sins as were common in the world, and that, on the contrary, he was observant of many religious duties, “fasting twice every week, and giving tithes of all that he possessed.” Yet, because he viewed his state with self-confidence and self-delight, he was dismissed without any blessing; while the self-abasing Publican was pardoned and justified from all his sins, Luke 18:11-14. But thus it ever will be, “God will fill the hungry with good things, but the rich he will send away empty, Luke 1:53, “he will resist the proud, but give grace unto the humble, 1 Peter 5:5.”

III. Of intolerant bigotry.

There are many who imagine that all religion consists in zeal for their own particular sect or party in the Church. Among the papists, this error prevails to an awful extent; and happy would it be if it were confined to them; but it is found in Protestants also, who are as bitter in judging each other, as the papists are in anathematizing them. At what a fearful distance are the churchmen and dissenters separated from each other, from the mere circumstance of their not adopting the same external form of Church government, even while they are perfectly agreed in sentiment as to all the fundamental doctrines of Christianity! From the spirit with which they view each other, one would be ready to think that Christ did indeed come to introduce division, not accidentally, but intentionally; not by a separation of his people from the world, but by an alienation of heart from each other.

Who has not seen and mourned over the mutual accusations of the two parties, each rejoicing in any evil that can be found in the other, and each wishing the conversion, perhaps I should rather say, the extermination, of the other?

And as men hate each other on account of outward forms, so no less are they embittered against each other by a difference in their internal principles; the Arminian hating the Calvinists; and the Calvinist despising the Arminians! Need I say how much some people value themselves on the opposition they give to what they call wild enthusiasm, but what, in fact, is “pure and undefiled religion?”

Truly, in persecuting the truth, they think that they do God service; and well pleased they are to render him a service so congenial with the malignity of their own hearts. Paul before his conversion was of this very spirit; and our Lord has told us, that in every age such would prove to be the persecutors and tormentors of his Church, John 16:2. But whoever may be wrong, it is not possible for people of this description to be right; the very spirit which they breathe shows “whose they are, and whom they serve,” even him “who was a murderer from the beginning! John 8:39-44. 1 John 3:11-12; 1 John 3:15,” and who has been the great instigator of persecution from the time of Cain even to the present hour. Let such people only see Paul’s review of his own conduct in relation to this matter, and he cannot doubt one moment where this path must lead, 1 Timothy 1:13. Or if this does not convince him, then let him know, that if he possessed all the knowledge and faith and zeal of angels themselves, he would be only as “sounding brass, or a tinkling cymbal,” because he is destitute of that prime grace which is essential to the very existence of true religion in the soul—the grace of love, 1 Corinthians 13:1-3.

IV. Of lukewarm attachment to the Gospel.

Where the Gospel is preached with fidelity, it commends itself to many as true, while they yet do not experience its saving power on their souls. Yet the very circumstance of their discerning and approving of it, is to them in the place of vital godliness, and an evidence that they are in the way to Heaven. But true religion is not a mere matter of opinion; it is a principle that pervades the soul, and operates upon all its faculties and powers. See how it wrought in the converts on the day of Pentecost; what new creatures they immediately became! And such will all become, as soon as ever they receive the grace of God in truth.

The metaphors by which the Christian life is designated in the Scriptures, sufficiently show how mistaken they are who rest in a mere approbation of the Gospel without feeling its constraining influence upon their souls. If the running of a race, or wrestling for the mastery, or fighting for one’s life, have any just signification as applied to the Christian’s state, it is impossible for those to be in the way of life who bear no resemblance whatever to people so engaged; and the total lack of concern and of exertion which they betray, proves, beyond all doubt, that they are not in the narrow way which leads unto life, but in the broad road that leads to destruction.

V. Of unsanctified profession.

Among the little company of the Apostles themselves, there was a Judas; and in all the Apostolic Churches also there were some who “professed that they knew God, but in works denied him.” It must not be wondered at therefore, if such exist in the Church at this present day. Indeed the parable of the Sower, and that also of the Tares, teaches us to expect that Satan will sow tares among the wheat, and that it is not possible for man to separate them the one from the other. Unhappily, the people themselves who are unsound at heart are not conscious of it. Satan so blinds their eyes, that they cannot distinguish between the unallowed infirmities of their nature, and the indulged corruptions of their hearts. Their evil characters which are unsubdued, are regarded us light and trivial frailties; their carefulness about the things of this world is softened down to necessary prudence; and the reigning impurity of their hearts is closed under the veil of temptation. Whatever are their besetting sins, they find some excuse for them; and, because they have a zeal for the Gospel and make some sacrifices for it, they conclude that all is well with them. Having “a name to live,” they have no conception that they can be really “dead.” But such people need to be reminded of what our blessed Lord has so plainly and forcibly declared, namely, that one single lust retained in the soul, though as dear as a right eye or necessary as a right hand, will infallibly plunge the soul into that lake of fire that never shall be quenched Mark 12:43-48. Our blessed Lord has warned us, that the “saying, Lord! Lord!” however confidently we may repeat it, will never avail us, while we do not obey the things which he says; and, that though we may have “cast out devils in his name,” we shall find no acceptance with him in the day of judgment, if we have not really, and unreservedly, mortified the whole body of sin Matthew 7:21-23. Luke 13:26-27. Let all professors of religion know assuredly, that “without holiness, real and universal holiness, no man shall see the Lord Hebrews 12:14;” and that, whatever estimate they may form of their own state, “not he who commends himself shall be approved, but he whom the Lord commends 2 Corinthians 10:18.”

Seeing then that so many mistake the way to Heaven,

I will add a few words,

1. To guard you against all erroneous ways.

There is one great evil which more or less pervades all descriptions of men, and that is, an undue confidence in their own opinions. If they “think a thing to be right,” they conclude that it is right, and will take no pains to ascertain the truth or falsehood of their judgment. They do not think:
of the deceitfulness of sin,
or of the blindness of their own hearts,
or of the subtlety of Satan.

They go on confidently, as if they were in no danger of self-deceit. But why has God so often repeated that admonition, “Do not be deceived!” if we are not in danger of being carried away by our own delusions? We are told of many whom a deceived heart has turned aside, so that they cannot deliver their souls, or say, “Is there not a lie in my right hand?” And why should not this be our state, as well as the state of others? We actually see it in others—why then should we not suspect it in ourselves? It is certain that a man may “seem to be religious, and yet deceive his own soul, and have all his religion vain,” because of some one sin that is unsubdued, and unperceived within him, James 1:26. I can never therefore too earnestly impress upon your minds the necessity of self-distrust in all that relates to your souls.

There is but one standard of truth; and by that must every opinion be tried. If the way which you think right will stand the trial of God’s Word, it is well; but, if it accords not with God’s Word, then it will prove delusive in the end, and issue in the everlasting destruction of your souls. Be it ever so subtle, it cannot deceive God. To all then I would say: Act in reference to your souls as the mariner does in navigating a dangerous sea; he consults his chart and his compass continually; and, not contented with thinking himself right, he puts his thoughts to the test, and seeks for evidence that he is right. Then may you hope to avoid the rocks and quicksands on which so many thousands perish; and to safely reach the haven you desire!

2. To point out the only true way.

There is a way which seems indeed wrong to the greater part of mankind, which, however, is surely right, and the end thereof are the ways of life. This is the way of faith in the Lord Jesus Christ; as Christ himself has told us, “I am the way, and the truth, and the life; no man comes unto the Father but by me, John 14:6.” This indeed is not approved by the world at large, “to the Jews it is a stumbling-block, and to the Greeks foolishness, 1 Corinthians 1:23;” but it is “the good old way, wherein whoever walks shall find rest unto his soul, Jeremiah 6:16. Matthew 11:28-29.” Let it not be any matter of astonishment that this way is not generally approved; for it is too humiliating for our proud hearts, and too self-denying for our low and groveling spirits. Men do not love to renounce all self-dependence, and to have all their wisdom, all their righteousness, and all their strength treasured up in another for their use, to be received daily out of his fullness in answer to urgent and believing prayer. Nor do they like to have that high standard of holiness, which he gives to his disciples as the rule of their life, be the test of their attainments. But, beloved, this is the only true way to Heaven; we must believe in Christ, and live altogether by faith in him, going forward in his strength, and “growing up into him in all things as our living head.” Then, though regarded by men as self-deluding enthusiasts, we shall be approved of our God, and receive at last “the end of our faith, even the salvation of our souls!”

Charles Simeon

Proverbs 14:10

“Each heart knows its own bitterness, and no one else can share its joy!”

The inward experience of men, any further than it is manifested by acts or other outward signs, must of necessity be known to themselves alone. Paul puts the question to us, “Who knows the things of a man, save the spirit of man which is in him, 1 Corinthians 2:11.” Whether a man be filled with sorrow or joy, he alone can be sensible of the measure and extent of his own feelings.

The assertions in my text will be found true,

I. In reference to the concerns of this world.

Great are the troubles of many, as arising from their own unhappy hearts; from their connections in life; or from circumstances of poverty in their affairs. And who but themselves can fully appreciate their sorrows? On the other hand, the comforts of many are considerable, as flowing from the exercise of benevolence and love; from the endearments of domestic life; and from that success in their affairs which enables them to supply with ease the needs of themselves and families. Of the satisfaction which they feel, a stranger would form a very inadequate conception.

II. In reference to the concerns of the soul.

In matters relating to the soul, the feelings are still more acute. None but the person feeling it can tell “the bitterness” which is occasioned:
by a sense of sin with all its aggravations;
by the prospect of death and judgment, while the soul is unprepared to meet its God;
and by temptations to despondency, and perhaps to suicide itself!

Job’s friends could not at all appreciate his sorrows, as depicted by himself, Job 6:2-4; Nor can any, but the man whose “heart is thus broken,” conceive fully what “a broken and contrite spirit is”.

On the other hand, there are in the heart of a true Christian joys which a stranger cannot know. The peace that is experienced by him, when God speaks peace to his soul, “surpasses all understanding, Philippians 4:7.” And “the joys” with which he is transported, in the views of his Redeemer’s glory, in the experience of God’s love shed abroad in his heart, and in the pledge and foretaste of his eternal inheritance, “are unspeakable and full of glory, 1 Peter 1:8. See also Romans 8:15-16 and Ephesians 1:13-14; Ephesians 3:18-19.”

These joys are, “the white stone, with a new name written on it, which no man can read, but he who has received it, Revelation 2:17.” Michal could not understand the exercises of David’s mind, 2 Samuel 6:16; 2 Samuel 6:20-22. Nor can anyone fully estimate the blessedness of a soul, when thus admitted to close communion with its God.

Learn from hence.

Contentment. (the very people whom you envy, are perhaps even envying you.)

Charity. (we can see the outward act only, and can little tell what passes in the hearts of men, whether in a way of humiliation or desire.)

Earnestness in the ways of God; that you may attain the deepest measures of contrition, with the sublimest experience of joy.

The lower we lay our foundation, the higher we may hope our superstructure shall be raised.

Charles Simeon

Proverbs 14:9

“Fools mock at sin!”

Man in his first creation was formed after the Divine image; and there was not in his soul the least inclination to evil of any kind. But since his fall, he has become in love with sin; sin is the very element in which he lives; and so unconscious is he of its malignity, that he makes a mock at it. Doubtless all do not carry their impiety to the same extent. Some are openly profane, and given up to all manner of wickedness; not only not being ashamed of their ways, but actually “boasting in their shame!”

We must not however restrict to people of this description the declaration in our text. The evil that is there complained of is of far wider extent, it more or less attaches to every unconverted man. This will appear, while we open to you,

I. The conduct which God here reprobates—mocking at sin.

Let us remember what sin is, “it is the transgression of the law, 1 John 3:4.” Whichever table of the law is broken, or whatever command is violated, the violation of it is sin; and to make light of that transgression, whether it is more or less heinous in itself, is to mock at sin. Bearing this in mind, we say, that this evil is committed,

1. By those who live in sin themselves.

Passing over the drunkard, who says to his companions, “We will fill ourselves with strong drink; and tomorrow shall be as this day and much more abundant, Isaiah 56:12;” and the thief, who invites his fellows, “Come, let us lay wait for blood, that we may fill our houses with spoil, Proverbs 1:11; Proverbs 1:13;” and the vile prostitute, who “impudently” assaults with importunity the unwary youth, Proverbs 7:6-18; or a variety of other characters alike deplorable and shameful; passing by these, I say, (whom to have named is quite sufficient,) let us look to the worldling, who, though walking in a more sober way, lives altogether for himself; or look to the self-righteous, who though admired and applauded as characters of superior excellence, have:
no true humiliation before God,
no earnest desires after the Savior,
no real delight in holy exercises,
no fixedness of mind to glorify their God.

What shall I say of them all?

Have they any just views of sin?

Have they any suitable apprehensions of the state to which they have been brought by means of sin?

Do not their whole spirit and character show that they think light of sin? and, if it were set before them in all its malignity and deservings, would they not say that the representation was exaggerated, and that the person who gave them the representation, was deceived? They need not utter any words, to betray the thoughts of their hearts; these are sufficiently evident by the absence of all those feelings which a just estimate of sin would create; and exactly as those who imagine that God will never punish sin, are said to “despise God, Psalm 10:13.” So may those, who think that sin will not involve us in punishment, be justly said to despise sin, and, in heart at least, if not in act, to “make a mock at it.”

2. By those who deride piety in others.

Though a form of godliness will gain us applause, no man begins to experience the power of it without exposing himself to the censure of an ungodly world. Let a person be really broken-hearted and contrite, as every sinner ought to be;
let him be seeking the Lord Jesus Christ with his whole heart;
let him turn his back upon the vanities of the world, and separate himself from the society of those who would ensnare his soul;
let him give himself to reading the holy Scriptures, to devout meditation, to fervent prayer, to a diligent use of all the appointed ordinances of religion;
let him join himself to the Lord’s people, and choose the excellent of the earth for his companions;
let him, in a word, be in earnest in fleeing from the wrath to come, and in laying hold on eternal life;
let him do this, and his nearest friends will instantly dissuade him from such a course. They will represent to him the foolishness of such excessive measures. They will complain of him as being a wild enthusiast. They will impute the change that has taken place in him to weakness, or vanity, or perhaps to hypocrisy and ostentation.

Now then I ask, whence would such a disapprobation of his ways arise? Are they not such ways as are marked out by God? Are they not the very footsteps of the flock who have gone before him? Is not this course precisely such as common sense would dictate, and such as all mankind would approve—if the bodily life were in danger? Who would complain of earnestness in a shipwrecked mariner? Who would deride the cries and fears and efforts of a person endeavoring to escape from a house on fire? Yet in matters relating to the soul and to eternity, no sooner is the importance of salvation felt, and manifested, as it ought to be—than all who have any influence endeavor to discourage the exertions, of the awakened soul. Could this be, if sin were viewed by them as God views it? No! The people who thus disapprove fervent piety, declare that they see no occasion for it; that we may very well be saved without it; and that sin has no such terrors but that a moderate degree of attention will not suffice to escape from its threatened dangers. What is this, but to “mock at sin?”

That such conduct may appear in its true light, I proceed to show,

II. The folly of mocking at sin.

1. However much the ungodly mock at sin, they can never alter the nature of it.

Sin is “that abominable thing which God hates! Jeremiah 44:4.” He cannot look upon it, or on those who commit it, without the utmost abhorrence, Habakkuk 1:13. Sin is, whether we will believe it or not, “exceedingly sinful! Romans 7:13.”

We are told by the prophet that many will “call evil good, and good evil; and will put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter, Isaiah 5:20.” But if the whole universe would do this, would they alter the essential qualities of these things? Would darkness cease to be darkness, and serve all the purposes of light? Or would bitter change its properties to sweetness?

In the same way, whatever harmless construction the wicked may put upon sin, and however they may mitigate its horribleness—sin will ever remain immutably the same: a defiling, debasing, damning evil—more to be dreaded than death itself!

The ungodly may imagine that sin is harmless; but it will ” bite
like a serpent, and sting like an adder” Proverbs 23:32.” They may roll it as a sweet morsel under their tongues; but it will become a poisonous venom in their hearts!

2. However much the ungodly mock at sin, they can never avert the consequences of sin.

God has said, “The wicked shall be turned into Hell, and all the nations that forget God! Psalm 9:17.”

Now they may imagine that God regards sin as inconsequential, but He will never separate the penalty from the offence.

They may represent their sins as trivial; and may expatiate upon the goodness of God, and the impossibility of His visiting such small offences with such a tremendous punishment; but they shall never prevail on Him to rescind His decree, or to reverse His sentence. He has said, “The soul that sins, it shall surely die!” Ezekiel 18:20. And die it shall, even “the second death, in the lake that burns with fire and brimstone!”

Even if the whole universe should combine their efforts to avert the consequences of sin, they can never prevail in any single instance! Proverbs 11:21. “The wrath of God is revealed against all ungodliness and unrighteousness of men! Romans 1:18.” Sooner shall Heaven and earth pass away, than one impenitent transgressor escape. How great then must be the folly of mocking at sin!

If the ungodly convince themselves that their sins shall go unpunished, they only deceive themselves, and rivet the chains with which sin and Satan have already bound them!

Solomon’s views of such conduct is correct: All who mock at sin are utter fools!

To all of you then I would say in conclusion,

1. Never make light of sin!

Your souls, your immortal souls, are at stake! Were the consequences of your error only temporary, we might leave you to enjoy your own delusions; but they are eternal! There is no repentance in the grave. “As the tree falls, so it will lie.” If you die under the guilt of sin, your doom is irreversible, and your misery is everlasting! How do millions that are now in the eternal world curse their folly for making light of sin, in direct opposition to all that God had spoken in his Word respecting it! I beg you then be wise in time; and seek without delay to obtain “the forgiveness of your sins through the redemption that is in Christ Jesus! Colossians 1:14.”

2. Never regard the scoffs of those who mock at sin.

Suppose it to be desirable to possess the good opinion of the world; yet surely to purchase it at the expense of your immortal soul is to pay too high a price for it; it is but for a moment, at all events; and though it is valuable so far as it may give you an influence over them for their good—yet it cannot for one moment be put in competition with the testimony of a good conscience, and the approbation of your God.

You are taught to expect, that if you will not approve the world in their ways, they will do all they can to disapprove you in yours. You see that this has been the case from the beginning; from the time of Abel to this hour, “they who have been born after the flesh have persecuted those who are born of the Spirit, Galatians 4:29;” and not even the Lord Jesus Christ himself could escape their reproaches. “If then they called the Master of the house Beelzebub,” wonder not if his servants also be designated by reproachful names, Matthew 10:25. If mockings and scoffings come upon you for righteousness sake, receive them as a token for good, Luke 21:13. “Unto you; not against you.”, and bless God that you are “counted worthy to endure them! Acts 5:41.” God permits these things as trials of your faith and love; and if they at any time appear grievous to you, then think of the plaudit of your Judge, and how speedily the very people who now condemn you will themselves “awake to shame and everlasting contempt! Daniel 12:2,” and will be among the foremost to proclaim your praise. “Be faithful unto death; and God will give you a crown of life!”

3. Endeavor so to walk, that those who mock at sin may have no genuine reason given them to mock at righteousness also.

While you in departing from evil “condemn the world, Hebrews 11:7,” you may be well assured that they will be glad enough to find occasion against you, and to condemn religion on your account. Endeavor then to “walk wisely before God in a perfect way, Psalm 101:2.” Let the world “have no fault to find in you, except concerning the law of your God, Daniel 6:5.” Do not let your regard for the duties of the first table lead you to neglect those of the second table; but be careful to fulfill the duty of your place and station towards man, as well as that which consists in the more immediate service of your God. Be careful to avoid all needless singularities, which in the sight of God make you neither better nor worse.

As for preventing the world from taking offence, that is impossible. Darkness must of necessity “hate the light;” but take care that the light be that which proceeds from God, and not from any “sparks of your own kindling.” “Walk in wisdom towards them that are outside, Colossians 4:5;” “give them no occasion to speak reproachfully, 1 Timothy 5:14;” but so cause “your light to shine before them, that they may be led to glorify your heavenly Father.” Thus, though you should not “win them by your good conduct,” you may at least hope “to put to silence the ignorance of foolish men, 1 Peter 2:15;” and constrain them, in spite of all their mocking, to confess, that “the righteous is more excellent than his neighbor! Proverbs 12:26.”

Charles Simeon

Proverbs 13:15

“The way of transgressors is hard!”

The Scriptures abound with weighty aphorisms which deserve the deepest consideration. For the most part, they will be found directly opposed to the general opinions of mankind. The maxims of men are too often founded on the appearance of things, and on the respect they bear to our temporal advantage; but the declarations of God exhibit things as they really are, and as they will prove themselves to be, if we take into consideration their aspect on eternity.

The transgressors of God’s law account themselves happy in having cast off his yoke, and freed themselves from the restraints which his law would impose upon them. But the truth is that he is under a most desperate delusion, and grievously deceives his own soul. “A good understanding,” regulating the conduct agreeably to God’s commands “will ensure to a man favor” and comfort, both in this world and the next;” “but the way of transgressors is hard.”

I. The lost sinner’s whole life is a state of bondage.

Whatever the besetting sin of the ungodly is, it has within them the force of a law, to which alas! they yield a willing obedience, Romans 7:21.” As the ten tribes “ran willingly after the commandment” of Jeroboam to the commission of idolatry, to which they had an inward and almost invincible propensity, Hosea 5:11; so do the worldling, the sensualist, the drunkard, follow but too readily, the impulse of their own corrupt hearts! A spring will not more naturally rise, when the power which compressed it is removed, than their lusts will rise to demand their usual gratification, when an opportunity for indulgence is afforded them. The poor infatuated agents will call this liberty, 2 Peter 2:19; but the whole Scriptures designate it bondage, “Don’t you know that if you present yourselves to anyone as obedient slaves—then you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? Romans 6:16.” Yes, in yielding to temptation we are “the slaves of sin, Romans 6:17;” and the slaves of Satan also; for “he it is who works in all the children of disobedience, Ephesians 2:2,” and leads them captive at his will, 2 Timothy 2:26.” In fact, the whole Gospel takes this for granted; for Christ was sent on purpose to redeem us from this bondage, Luke 4:18, and to “make us free indeed! John 8:36.”

But while thus enslaved, are we not in a most pitiable condition? True, we may not be sensible of the bondage, because the service of sin and Satan is in accordance with our own corrupt inclinations. We are, in fact, the more to be pitied, because of our insensibility; even as a maniac is, whose whole life is occupied in things which tend to the destruction of his own welfare!

II. The lost sinner’s whole life is a state of disquietude.

The ungodly man, whatever be his pursuit, finds nothing in which his soul can rest. Possess what he may, “in the midst of his sufficiency he is in straits, Job 20:22.” There is always a secret something unpossessed; some object which he thinks would make him happy, but which, even when in appearance almost attained, eludes his grasp; and after he has “hewn out to himself a cistern with great labor, he finds it only a broken cistern that can hold no water, Jeremiah 2:13.” His continual disappointments fill him with vexation; so that he finds even the objects of his fondest hope prove, in the outcome, to be “vanity and vexation of spirit!”

Not being devoted to God, he lacks those enjoyments and those prospects which alone can afford consolation to him under his trials; To his other pains are added those of a self-condemning conscience. He tries indeed to stifle the voice of conscience; and betakes himself to business, and pleasures, and company, in order to get rid of its remonstrances; but there are times when it will speak, especially a time of sickness and approaching dissolution; and at those seasons he feels regret that he has so long and so entirely disregarded his eternal interests. Gladly at such a season would he consent to have his miserable life contracted to a short period, or to suffer annihilation; not because he could contemplate either the one or the other with pleasure, but because he dreads the judgment for which he has neglected to prepare.

Say, brethren, whether such a way is not hard and painful? Yet I appeal to the conscience of every man, whether that declaration be not verified in his own experience, “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, says my God, to the wicked! Isaiah 57:20-21.” Yes, truly, this testimony is incontrovertible; and it proves beyond all doubt the truth in my text, that “the way of transgressors is hard!”

But all this is heightened by the consideration that,

III. The lost sinner’s whole life is a state of danger.

In some respect it may be said of every man, that he is exposed to danger, and that “we know not what a day or an hour may bring forth.” But, if we are servants of Christ, we have nothing to fear; since He has pledged to preserve us from everything that shall be really evil, and to make “all things work together for our good, Romans 8:28.” Even death itself is a blessing to the pious man, who is privileged to count it among his richest treasures! 1 Corinthians 3:22.

Far different from this, however, is the state of the ungodly man; he knows not but that the next moment may precipitate him into the bottomless abyss of Hell. Death waits but for its commission from on high, and it will in an instant transmit his soul to the bar of judgment, and to the presence of his offended God. What a fearful thought! With what terror would it inspire the unconverted man, if it were contemplated aright! Could we but conceive an unsaved man hurried to the tribunal of his Judge, to give up his great account, and to receive his final doom—what a view would we have of the folly of his ways! Oh! the anguish to which he is now subjected under the wrath of an avenging God? What “weeping” under the load of his misery! What “wailing” on account of his folly, in having so wasted his day of grace! What “gnashing of teeth,” with unprofitable execrations against his avenging God! Such is the danger to which the unconverted man is every moment exposed. At his most joyous feasts, this sword is suspended over him by a single hair; which cut or torn asunder, he is instantly consigned to endless woe. Whether the transgressor realizes it or not—this is his state; and a miserable state it is; and if he does not awake out of it before death shall seize him, it would have been better for him that he had never been born!

Improvement.

1. How desirable is the conversion of the soul to God!

Compare the state of a converted soul, with that which has been described above. The saint, doubtless, has his trials, as well as the ungodly man; but in him, so far as it prevails, religion makes a most essential difference, “it frees him from the law of sin and death, Romans 8:2;” and he finds all its ways to be the ways of pleasantness and peace Proverbs 3:17.” If men consulted only their happiness in this life, they would devote themselves to God, whose service is perfect freedom. But if they take eternity into the account, they will confess him to be the only happy man, who enjoys God’s favor and looks forward with confidence to a participation of the Divine glory.

2. How foolish are those who delay to seek conversion!

Truly, if men were conscious of their danger in an unconverted state, they could no more sleep than they could in a ship that was on fire, or on a raft on which they were making their escape to land. I beg you, beloved, consider the shortness and uncertainty of time! Consider how every day’s continuance in sin operates:
to grieve the Holy Spirit of God,
to harden your own hearts,
to confirm your evil habits,
to accumulate your load of guilt, and
to augment the misery that awaits you.

O! will you delay to turn unto your God?

Will you delay one single hour? What if your soul is required of you this very night, and your doom be fixed without a hope or possibility of change forever? I beseech you, today, while it is called today, harden not your hearts; but “repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin!”

Charles Simeon

Proverbs 13:5

“A wicked man is loathsome, and comes to shame!”

The world in general uphold and favor one another in their evil ways; some will even “make a mock at sin,” and glory in it. But God’s testimony respecting the wicked man is, that, whatever his rank, or talents, or estimation among men are, he is indeed “loathsome, and comes to shame.”

In these words we behold,

I. The character of the wicked.

The wicked include all who are not righteous.

There are but two classes of people mentioned in the Scriptures; and to one or other of them we all belong. There is no intermediate character. We indeed cannot always determine to which of these classes men belong, because we cannot discern the heart; but God, to whom all things are open and exposed, will distinguish them from each other as easily as we do sheep from the goats.

It is of infinite importance that we should have this truth impressed on our minds; for we are ready to rank among the wicked those only who are guilty of heinous crimes; whereas all are wicked who are not truly righteous; all, who are not converted to God, and renewed in the spirit of their minds.

God’s testimony respecting them is applicable to them all, whether they be more or less wicked in respect of gross sins.

The openly profane are surely exceeding loathsome in the sight of God.
Let anyone but notice their conversation; how replete is it with lewdness and blasphemy!
Let their tempers be marked; what evil dispositions do they manifest on all occasions!
Let their conduct be scrutinized, their drunkenness, their whoredoms, and all their other abominations — and who must not confess the justice of that representation, which compares them to swine wallowing in the mire, and dogs devouring their own vomit! 2 Peter 2:22. See also Job 15:16. Psalm 53:1-3.

The more decent, it is true, are not so vile in the eyes of men, (yes, perhaps they are honored and esteemed) but they also are loathsome in the sight of God. What monsters of ingratitude are the very best of unregenerate men! What inconceivable mercies have they received from God; and yet they have never spent one hour in humble and grateful adorations. If they had labored thus to win the affections of some worthless wretch, and after many years of unintermitted kindness were requited by him as they requite God, would they not consider him as deserving of utter detestation? How loathsome then must they be, whose obligations are infinitely greater, and whose conduct is inexpressibly more vile!

Their actions, it is confessed, may have been fair and subtle; but what have their hearts been? Have they not been a very sink of iniquity? Jeremiah 17:9. Genesis 6:5. Yes, so depraved are the very best of men, that there are few, if any, who would not rather die, than have all the secrets of their hearts known to men as they are known to God. What then are such people, but white-washed sepulchers, Matthew 23:27. No wonder that, however they are esteemed among men, both their persons and their services are an abomination to the Lord! Luke 15:16. Proverbs 15:8; Proverbs 15:26; Proverbs 28:9.

Conformable to their character must surely be,

II. The end of the wicked.

1. Sin is in itself inconceivably vile, and will bring its votaries to shame in this world.

How often are the fairest characters blasted by detection, and exposed to infamy! The deeds of darkness, when brought to light, often reflect such dishonor upon men, as to make them shun society, and put an end to their own existence by suicide! And how many are brought to die by the hands of a public executioner, and to entail disgrace on their posterity! Little do men think, when first they yield to temptation, where sin will lead them. It is a principal device of Satan to conceal the consequences of sin, and to make men believe that they can recede from it whenever they please; but when he has once entangled their feet—they find to their cost that they cannot escape from his net!

2. Sin is in itself inconceivably vile, and will bring its votaries to shame in the world to come.

There are many who pass honorably through life, and, for their conduct in society, deserve every token of our respect. But God will try the hearts of men in the last day; and “will bring to light every secret thing, whether it is good or evil.” Then what shame will overwhelm the most subtle moralist, whose heart was unrenewed by grace!

A lack of love to Christ now is thought but a light matter; but then it will appear in its true colors, as deserving of God’s heaviest indignation! 1 Corinthians 16:22.

Secret lusts too, are overlooked, as though they did not at all defile the soul; but they will then be found to have made us altogether loathsome and odious to God! Ezekiel 14:4; Ezekiel 14:7.

Then will Christ, Matthew 7:22-23 with all his saints, 1 Corinthians 6:2. and angels, Matthew 13:41-42. unite in expressing their abhorrence of these white-washed sepulchers; so fully shall that declaration be verified, They shall awake to shame and everlasting contempt Daniel 12:2.

We cannot improve this subject better than by pointing out,

1. What is that repentance which such people need.

It is by no means sufficient to confess that we are sinners; we should feel that we are indeed loathsome, Isaiah 64:6; and should be filled with shame on account of the extreme vileness of our hearts, Ezekiel 36:31; Ezekiel 16:63 and Romans 6:21. Nothing less than this will constitute that “repentance which is not to be repented of. See Ezra 9:6. Job 40:4; Job 42:6.”

2. How their character and end may be completely changed.

As loathsome as we are, we may be purified by the blood of Jesus, and be made without spot or blemish in the sight of God, Ephesians 5:25-27. Our natures also may be changed by his Spirit, so that we shall possess a beauty that God himself shall admire, 1 Peter 3:4. Yes, instead of having shame for our portion, we shall be made to inherit “glory and honor and immortality.” We shall be sons of the living God, and be seated with Christ on thrones of glory! Let us then seek this change, and rely on God’s promises, that by means of them it may be accomplished in us 2 Corinthians 7:1.

Charles Simeon

Proverbs 12:26

“The righteous is more excellent than his neighbor!”

Men in their external appearance are alike; so far at least, that their moral character cannot with any accuracy be determined by it. But God, who searches the heart, sees an immense difference between different men; such a difference as suffices to arrange them all under two great classes:
the righteous,
the wicked.

In the righteous, God finds an excellency which he in vain looks for in others; and to point out this superior excellency is my object, in this discourse.

But here it is proper to observe that Solomon does not draw the comparison between a righteous and a notoriously wicked man; but between a righteous man and “his neighbor,” however excellent that neighbor may be; for, if there is in any man a lack of positive and inherent righteousness—then whatever else he may possess, he must be classed with the wicked; and with such only will my present comparison be instituted.

I. The righteous man is more excellent than his neighbor, in his connections.

A truly righteous man is born of God.

This is frequently and fully declared in the Holy Scriptures, John 1:12; John 3:5 and 1 John 3:1; and though he is the poorest man upon earth, he is entitled to address his God under the endearing name of Father.

A truly righteous man is united to Christ.

He is united to Christ:
as a building to the foundation, 1 Peter 2:4-5;
as a wife to her husband, Ephesians 5:32. Revelation 21:9;
as a branch to the vine, John 15:1;
as a member to the body, Ephesians 5:30.

There is no other union so close and intimate, except that which exists between God the Father and the Lord Jesus, John 17:21; John 17:23. For he is not only one body with him, but one spirit also, 1 Corinthians 6:17; for Christ lives in him, Galatians 2:20, and is his very life! Colossians 3:4.

The Holy Spirit dwells in a truly righteous man.

He is a temple of the Holy Spirit, 1 Corinthians 6:19, who abides in him more manifestly and more effectually than in the whole universe besides; and so desirable a residence is his heart accounted by the Holy Spirit, that, in comparison with it, the temple of Solomon itself was held in utter contempt! Isaiah 66:1-2.

A truly righteous man is of the same family with all the glorified saints and angels.

There is but one family, whether in Heaven or earth, of which Christ is the head, Ephesians 3:15; and there is not an angel before the throne that does not account it an honor to wait upon him, and to minister unto him! Hebrews 1:14.

What does any WORLDLY MAN possess, that can be compared with this?

Whose child is he? “A child of the wicked one! Matthew 13:38. 1 John 3:10;” as our Lord has said, “You are of your father the devil! John 8:44.”

In the last day the holy angels will minister to the ungodly also; but it will only be to “gather them together” from every part of the universe, and to “bind them up in bundles,” and to cast them headlong into the fire of Hell! Matthew 13:30. Tell me, then, to which of these the superior excellency belongs?

II. The righteous man is more excellent than his neighbor, in his principles.

The righteous man is altogether under the influence of faith in Christ, and love to God and others.

He looks for salvation solely through the blood and righteousness of the Lord Jesus Christ. He has no hope whatever, but in the redemption that is in Christ Jesus. As for any righteousness of his own, he utterly disclaims it. He knows, that if he were judged by the best act he ever performed, he must forever perish! The way which God himself has provided for the salvation of sinners is that which he desires, and in which he glories; the language of his inmost soul is this, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world! Galatians 6:11.”

At the same time that he looks thus to be saved as a sinner, he labors to walk as a saint, and to “adorn the doctrine of God his Savior in all things.” Nor is he impelled to this by any slavish fear of punishment. No! “the love of Christ constrains him; because he thus judges, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again! 2 Corinthians 5:14-15.” And as he serves his God from love, so is he actuated by the same principle in all his fellowship with men, “he walks in love, as Christ has loved him! Ephesians 5:2;” and he looks upon this as the best fruit of his faith, Galatians 5:6, and as the surest evidence of his acceptance with God, 1 John 3:14; 1 John 3:19; 1 John 4:7; 1 John 4:17.

How widely different from these are the principles of the wicked man!

Let it be remembered, that I am not only speaking of those who indulge in gross wickedness, but of all whom are not truly saved. Whatever they may possess in respect of outward morality, they are strangers to the true exercise both of faith and love. They do not fully enter into the great mystery of redemption; they feel not their need of such a Savior as God has provided for them. That God himself should become a man, and die under the load of their sins, and work out a righteousness wherein they may stand accepted before him—they see no occasion for all this; they think they might be saved on easier terms; or, if I may so express it, at a cheaper rate.

They cannot see why they should have so inestimable a price paid for them, when their own repentance and reformation might have well sufficed for all the demands which God had upon them.

Nor do they feel their need of the Holy Spirit to teach and sanctify them, when their own wisdom and strength were, upon the whole, adequate to their necessities.

At all events, if they assent to the Gospel salvation as true, they do not embrace it with their whole hearts, and rejoice in it as that which alone could give them a saving hope before God.

So also in their obedience, all which they do is from constraint, rather than from love; as clearly appears from hence, that they are satisfied, upon the whole, with what they do; whereas, if they felt their obligations to God for the gift of his only Son to die for them, and of his Holy Spirit to renew them—then they would feel nothing but dissatisfaction and grief on account of their short-comings and sins. In fact, all their works are done merely in conformity with the customs of the world, and for the purpose of forming a ground for self-estimation, and for the estimation of those around them.

What comparison, then, will these bear with the characters with which they are here contrasted? They are as inferior to the righteous “as dross is inferior to the purest gold, Jeremiah 6:30.”

III. The righteous man is more excellent than his neighbor, in his habits.

The righteous man primarily lives unto his God.

See him from day to day; his whole soul is humbled before God, under a sense of his own extreme unworthiness. Were you to behold him in his secret chamber, you would behold him more abased before his God for an evil thought or desire, than an ungodly man would be for the actual commission of the grossest sin. Oh! the sighs and groans which he involuntarily utters, under the load of that burden—that body of sin and death, from which he cannot get free! And many are the tears which he sheds in secret, because he cannot attain that perfect holiness which his soul pants after!

With his humiliation he breathes forth in most devout accents his prayers and praise. His prayers are no formal service, but a holy wrestling with God; and his praises resemble those of Heaven, that are accompanied with the most devout prostration of soul.

A life of self-denial, too, characterizes his daily walk. He desires to “crucify the flesh, with its affections and lusts;” and it is his incessant labor to “mortify the whole body of sin.” “Not a right hand, or right eye,” would he willingly retain; he would gladly part with everything, however dear to him, if only he may but enjoy the testimony of a good conscience, and approve himself faithful to the heart-searching God.

To prepare for death and judgment is his primary concern. He lives as on the borders of eternity. He knows not at what hour the bridegroom may arrive; and therefore he keeps his lamp trimmed, that he may be ready to enter into the bride-chamber with his beloved Lord!

But how is it with the wicked in these respects?

Are they from day to day humbling themselves in the Divine presence? Whatever cares and sorrows they have, are altogether of a worldly nature. To “abhor themselves,” like Job, and “to repent in dust and ashes,” unless for some wickedness that has exposed them to public hatred and contempt, is no part of their experience before God.

And what are their prayers and thanksgivings? Nothing but a mere lip-service, in which their hearts are not at all engaged.

As for self-denial, they know little about it. Their whole life is a system of self-indulgence. They may not run into gross sins on account of their regard for their character among men; but they pursue with unabated ardor those earthly vanities on which their hearts are set. Pleasure, or riches, or honor, occupy all their thoughts, and stimulate all their exertions. They live altogether for themselves, and not for God; for the body, and not for the soul; for time, and not for eternity.

Surely the further we compare their characters, the more will the superiority of the righteous appear.

IV. It remains that we yet further to contemplate the righteous man in his final end.

How blessed this will be, no words can adequately describe!

Were you present with him in his dying hour, and God were to open your eyes, you would see angels attendant on him, to bear upon their wings his departing spirit into Abraham’s bosom. Could you follow him, and witness his reception by the Most High God, what plaudits would you hear! “Well done, good and faithful servant! Enter into the joy of your Lord!” How would you, then, behold him graced with a crown of gold, seated upon a throne, invested with a kingdom, and shining forth with a glory that would eclipse the noon-day sun! To all eternity will he then live, in the immediate fruition of his God, as holy as God himself is holy; and as happy, according to his capacity, as God himself is happy.

Alas! alas! Here all comparison must forever cease.

The wicked, unhappy creatures! are dragged into the presence of an angry God, in vain “calling upon rocks and mountains to cover them from his wrath!” From him they hear that dreadful sentence, “Depart you who are cursed, into everlasting fire, prepared for the devil and his angels!” and into that fire are they cast, even “that lake that burns with fire and brimstone,” from, whence “the smoke of their torment will ascend forever and ever!”

But this is too painful to reflect upon. O that the very mention of it may suffice to confirm the assertion in my text, and to convince you all wherein true excellency can be found!

ADDRESS.

1. To those whom God has classed with “the wicked”.

You will find, in the words following my text, that the people contrasted with the righteous are so designated; and of them it is said, “The way of the wicked seduces them.” Now, it must be granted, that “their way” is more easy, and to flesh and blood more pleasant, and more approved by an ungodly world; and, therefore they imagine it to be, on the whole, preferable to the difficult and self-denying and despised path of the righteous.

But they are “seduced” by these subtle appearances; and “a deceived heart has turned them aside; so that they cannot deliver their soul, or say, Is there not a lie in my right hand Isaiah 44:20.”

But be dispassionate, and judge as before the Lord. If you deceive yourselves, you cannot deceive Him. He will judge, not according to your own erroneous estimate of yourselves, but according to truth, and to the real state of your souls.

Yet methinks you cannot deceive even yourselves, if you will but reflect with any degree of candor upon the comparison that has been set before you. In truth, you have in your own bosoms a witness for God; for, whether your conduct is more or less moral, there is not one of you that does not say in his heart, especially in his more thoughtful moments, “Let me die the death of the righteous, and let my last end be like his!”

2. To those who are disposed to number themselves among “the righteous”.

Many who claim this distinction prove themselves, by their habits, most unworthy of it. It is a melancholy truth, that many professors of religion, instead of being more excellent than their neighbor, are inferior to him in almost everything that is amiable and praiseworthy. Such self-deceivers will have a fearful account to give at the last day.

To every one, then, among you I would say, If you profess yourselves to be righteous, let it appear to all around that you are so by the superior excellence of your lives. Our Lord says to his disciples, “What do you do more than others?” More than others you ought to do; inasmuch as your obligations and assistances are more than others are acquainted with. You are to “shine as lights in a dark world;” and in every relation of life to approve yourselves more excellent than your neighbor. You husbands or wives, parents or children, masters or servants— you should fill up your station in life more to the honor of God and the spiritual good of others around you.

I conclude, then, with that direction which our blessed Lord has given you, “So let your light shine before men, that they may see your good works, and glorify your Father who is in Heaven!”

Charles Simeon

Proverbs 11:30

“He who wins souls is wise!”

Genuine piety is operative and influential on the whole life. It manifests itself very principally in labors of love to those around us. “The fruit of the righteous” is very fitly compared to “a tree of life,” which administers to the welfare of all who come under its kindly shade. True, indeed, such people are often regarded only as weak enthusiasts; and are despised in proportion as they exert themselves for the benefit of their fellow-creatures. But they have a good report from God himself, who says concerning them, “He who wins souls is wise!”

This sentence it shall be my endeavor to confirm; and confirmed it will be beyond all doubt, if we consider what may be justly said in vindication of every one who engages in this good work.

I. The object that a winner of souls proposes is most excellent.

What in the universe is there worthy to be compared with an immortal soul? And what work can be compared with that which is done for the soul, in its conversion to God?

Think of its being plucked as a brand out of the fire of Hell itself!

Think of its being restored to the favor of its offended God!

Think of its being transformed into the divine image!

Think of its being exalted to a participation of all the glory and felicity of Heaven!

Is there any object that can stand in competition with this? What is the acquisition of crowns and kingdoms in comparison with this?

II. The labor that a winner of souls bestows, is most beneficial:

1. To the soul he wins.

Let the foregoing hints be duly contemplated; and then say what a benefactor he is. “My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins! James 5:19-20.”

2. To the world around him.

Man, in his unconverted state, is a snare to all around him. By his example at least, if not by any avowed declarations, he teaches men to think that the concerns of this world are most worthy of their attention, and that the concerns of the soul are only of secondary importance. But, when once he is truly turned to God, the honor of God is dear unto him, and the welfare of immortal souls lies near his heart. For the extension of the Redeemer’s kingdom he prays in secret, and labors according to his ability in the sphere wherein he moves. “May your kingdom come,” is the language, not of his lips only, but of his heart also. He now lives, not for himself, as hitherto, but for God, for his Savior, for his fellow-men; and whatever he possesses he considers as a talent to be improved for them. Now, therefore, he becomes “a light in the world;” and, from being an agent of Satan to advance the kingdom of darkness, he is a favored instrument of Jehovah, to promote in every way the happiness and salvation of the human race. Who can calculate the benefits accruing from such a change?

3. To himself also.

Who ever labored for God without receiving in his own soul a rich reward? Psalm 19:11.” “Who ever watered others, and was not himself watered by the Lord? verse 25.” The very graces which a man exercises in winning souls to God, diffuse a sweet serenity, a holy joy, over the whole man, and assimilate him to his Lord and Savior, and render him fit for the inheritance that is reserved for him. I may add also, his very labor augments for him the weight of glory that is reserved for him in Heaven; for God has said, in reference to this very thing, that “every man shall receive according to his own labor, 1 Corinthians 3:8;” and that “those who turn many to righteousness shall shine as the stars, forever and ever! Daniel 12:3.”

Is not he “wise,” then, who engages in such a work as this?

In addition to all this I must say,

III. The end of a winner of souls is most glorious.

This is the end which God the Father had in view, when he delegated to his Son the office of redeeming man. This was the end for which our adorable Savior “left the bosom of the Father,” and assumed into union with himself our fallen nature, and led a life of sorrow upon earth, and at last died for us upon the cross. To this he looked forward, as “the joy that was set before him, for which he endured the cross and despised the shame! Hebrews 12:2.” And when he beholds this as the fruit of his sufferings, he is altogether “satisfied with the travail of his soul, Isaiah 53:11.”

The Holy Spirit also regards this as the end for which he performs his part in the economy of redemption. For what does he “strive with rebellious man? Genesis 6:3.” For what end does he enlighten, quicken, sanctify the souls of men, or refresh and invigorate them with his heavenly consolations? All of this is to “glorify Christ, John 16:14,” in the salvation of man. In truth, the salvation of sinful men is the work that every person of the Godhead will be glorified to all eternity. What is it that illustrates in harmonious union all the attributes of God? What is it that is the one subject of praise and adoration among all the heavenly hosts? Is not this the song of all that have been redeemed? “To him who loved us, and washed us from our sins in his own blood, and has made us kings and priests unto our God, to him be glory and dominion forever and ever! Revelation 1:5-6.” Even the angels that never sinned, add their “Amen to this; and sing their praises unto God who sits upon the throne, and unto the Lamb forever and ever! Revelation 5:11-13.”

Compare with this work, “all the labor that is done under the sun,” and it is no better than laborious folly. Not he who accumulates to himself wealth or honor, but “he who wins souls, is wise.”

What, in conclusion, shall I say?

1. Let every one seek the salvation of his own soul.

Is it wisdom to win the souls of others? What folly, then, must it be to lose our own? In this labor we have more abundant encouragement. We may seek to save others, and fail in our attempt; but who ever failed, who sought salvation for his own soul? Find, in the annals of the whole world, one who ever looked to Christ in vain? Who ever washed in the fountain of his blood in vain? or for whom did the grace of Christ ever prove inadequate and insufficient?

Let the world deride this labor as folly, if they please; they will soon see who it is that is really wise; and will soon condemn themselves, more bitterly than now the most envenomed among them condemn the righteous, “We fools accounted their life madness, and their end to be without honor; but now we see how greatly we have erred from the way of truth.” Who then is wise among you, let him “give himself wholly” to the concerns of his soul; for “the wise shall inherit glory; but shame shall be the promotion of fools! Proverbs 3:35.”

2. Let every one also seek the salvation of others.

There are many ways in which this may be done, such as:
The ministry of the gospel.
The visiting of the sick.
The instructing of children.
The sending forth of the holy Scriptures.
The support of missions, etc. etc.

In particular, let every one attend to his own household. For these, in a more especial manner, is every one responsible. But in whatever way our exertions are called forth, let us remember that they must be used in a wise, discreet, affectionate manner. We must surely declare the whole counsel of God; but, if we would succeed in our labors, we must endeavor to “win souls” by love, and not drive them away by severity and terror.

Charles Simeon

Proverbs 11:25

“A generous man will prosper; he who refreshes others will himself be refreshed.”

If only we are careful to divest our statements of everything which carries with it the idea of merit, it is scarcely possible to speak too strongly in praise of generosity, as lovely in itself, and as acceptable to God. To speak of generosity as contributing in any degree to justify the soul before God, would surely be a fatal error! But as rewardable, and certain to be rewarded both in this life and the life to come, we ought to speak of generosity; and the squeamish jealousy which is entertained on this head, and which fears to declare all that God’s blessed Word contains upon the subject, is, in my apprehension, extremely erroneous and unfitting.

The words which I have just read will lead me to show you:

I. The spirit we should possess.

In my text we see a spirit of generosity, and a spirit of benevolence; the one constituting an internal principle in the soul, the other displaying itself in active exertions towards all within our sphere. Let me call your attention, then, to,

1. A spirit of generosity.

The generous hand is good; but the generous soul is far better; and this it is which every Christian should possess. We should consider all that we have as so many talents committed to us by our heavenly Master, to be improved for him. Our time, our property, our influence, should all be considered God’s; and nothing as really ours, but the honor and happiness of employing all for God.

We can easily conceive what the feelings of an angel would be, if he were sent from Heaven to dispense blessings of any kind; there would be no grudging of his time and labor, nor would there be any pride and self-delight in his mind on account of his fidelity in the execution of his office. He would consider himself simply as God’s servant; and find all his delight in doing the will of Him who sent him, and in being instrumental to the welfare of mankind.

If this appears to be too strong of an illustration, I must say, Instead of being too strong, it falls far short of the example which our blessed Lord has set before us, “You know the grace of our Lord Jesus Christ, who, though he was rich—yet for your sakes became poor, that you through his poverty might be rich! 2 Corinthians 8:9.” This is the true standard at which we should aim; even such a delight in advancing the welfare of others, as disposes us to encounter whatever self-denial may be requisite for the attainment of our end. This may properly be called “a generous soul.”

2. A spirit of benevolence.

Godly principles in the heart always manifest themselves by actions in the life. To “refresh others” should be the employment of us all. In one sense, the whole world is the garden of the Lord. All of us are his plants; and all of us his gardeners, who should be occupied in watering the plants around us. Whether our capacity for exertion is greater or less, we should endeavor to improve it for God and man. If we have but one talent, we should not hide it in a napkin, but employ it for the Lord. We should consider what it is that every plant around us needs, in order that we may minister, as far as we are able, to its necessities. Does any need instruction, or comfort, or temporal relief? We should adapt our labors to his necessities, and look to God for his blessing on our endeavors. Day by day the earthly gardener is so occupied; and it is an employment in which we should daily engage, and of which we never should be weary. At the close of every day we should have the same testimony from conscience as holy Job enjoyed, “Whoever heard me spoke well of me, and those who saw me commended me, because I rescued the poor who cried for help, and the fatherless who had none to assist him. The man who was dying blessed me; I made the widow’s heart sing. I put on righteousness as my clothing; justice was my robe and my turban. I was eyes to the blind and feet to the lame. I was a father to the needy; I took up the case of the stranger, Job 29:11-16.”

Such being the proper spirit of a Christian, let us consider,

II. The benefits that will accrue to the possessor of it.

However great may be the good which a person of this spirit may do, I hesitate not to say, that he will receive far greater benefits than he imparts! He will receive them,

1. From the very exercise of the principle itself.

The high-priest within the veil, while offering incense before his God, was regaled with the fragrances of his own offering; a privilege which no other individual was permitted to enjoy. In the same way, the person who exercises love will derive from that very employment a blessedness of which no one else can form any just conception. Well is it said, in a foregoing verse of this chapter, “A merciful man does good to his own soul! verse 17.” The exercise of liberality and benevolence tends exceedingly to the suppression of evil in the soul, and to the cultivation and establishment of every holy disposition. Mark the contrast which it drawn in 1 Timothy 6:10-11. And is it not a sweet evidence to the soul, that God has wrought a good work within it? No doubt it is; for if we “love not in word and in tongue, but in deed and in truth,” then we may, from that very circumstance, “know that we are of the truth, and may assure our hearts before God, 1 John 3:18-19.”

Indeed this is no small part of the recompense which God will bestow on those who serve him with fidelity; he would even consider himself as unrighteous and unjust if he did not thus remember our work and labor of love, which we have showed toward his name in ministering to his saints!” On this very ground the Apostle says, “We desire that every one of you do show the same diligence unto the full assurance of hope unto the end, Hebrews 6:10-11.”

2. From the immediate agency of Almighty God.

God has said, that “what we give to the poor, we lend unto God, and he will repay it again, Proverbs 19:17.” And this he will do both in this life and in the life to come. Very remarkable is his promise in relation to the present life, “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you! Luke 6:38.”

In a spiritual view, more especially, will God recompense his faithful people. Hear the words of the Prophet Isaiah, which remarkably accord with the expressions of our text, “If you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday. The LORD will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail! Isaiah 58:10-11.”

Nor shall our labors of love be forgotten by Him in the eternal world. He holds forth this as an encouragement to us to exert ourselves in all the offices of love, “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life! 1 Timothy 6:17-19.”

And that no doubt may remain on this head, he tells us expressly, that such people shall “be recompensed at the resurrection of the just;” and that to those who have administered to the relief of the poor and the distressed, he will say, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world!” Thus freely and thus richly shall “he who waters be watered also himself;” yes, as the prophet says, “with showers of blessings, shall he be blessed! Ezekiel 34:26.

We may clearly see from hence,

1. From whence proceeds that leanness, of which so many complain.

Many complain, that, notwithstanding the Gospel is so rich in its blessings, they are not happy. But I believe it will be generally found, that those who complain thus, live only for themselves. I think it almost impossible that they who live for God and for their fellow-creatures, should not be happy. Such circumstances as Job’s may exist, but they are rare; and even he himself endured them but for a time. Examine, then, your state as before God, and see whether you possess the dispositions of which my text speaks; for, if you do not, how is it possible that you should have any blessing from the Lord? Hear what Job would have thought of such a state as yours, “If I have denied the desires of the poor or let the eyes of the widow grow weary, if I have kept my bread to myself, not sharing it with the fatherless– but from my youth I reared him as would a father, and from my birth I guided the widow–if I have seen anyone perishing for lack of clothing, or a needy man without a garment, and his heart did not bless me for warming him with the fleece from my sheep, if I have raised my hand against the fatherless, knowing that I had influence in court, then let my arm fall from the shoulder, let it be broken off at the joint! Job 31:16-22.” What you sow, you must expect to reap; and if you “sow but sparingly,” in the way of love and mercy, “you shall reap but sparingly” of those blessings which the God of love and mercy will bestow!

2. What encouragement we have to proceed in the work before us.

The charity which I would propose to your support is worthy of all the aid which you can afford to give it. And for your encouragement, I will appeal to all: Who among you ever abounded in liberality, without finding it a source of joy? Or who ever watered others, without being himself watered by the Lord? I urge all of the above, because “I desire fruit that may abound to your account! Philippians 4:17.”

Charles Simeon

Proverbs 11:18

“The wicked man does deceptive work, but he who sows righteousness will have a sure reward.”

To a superficial observer the wicked appear to have a far better portion than the righteous; for it is certain, that, in respect of earthly things, the wicked have the larger share; while the righteous, whether poor or not in this world’s goods, are objects of general hatred and contempt. But if we examine more attentively, we shall find that the advantage is decidedly and universally on the side of the righteous; for the wicked man, however prosperous he may be, “works a deceptive work,” but to the righteous, however depressed he may be for a season, shall have a sure reward.

I. See the contrast between the righteous and the wicked, in their characters.

Though “the wicked” are not distinguished in this place by any appropriate description—yet they are sufficiently marked by standing in contrast with the righteous, whose characters are accurately defined. The one “sow righteousness,” which the other neglect to sow.

1. Let us consider this distinction.

The sowing of righteousness imports that the person so engaged deliberately and with diligence, endeavors to fulfill the will of God; and that he does so with a view to a future harvest. The great “commandment” under the Gospel being, “that we believe in the name of the only-begotten Son of God, 1 John 3:23″—he makes his first concern. The godly man comes to Christ daily as a self-ruined sinner, and looks to him as the appointed Savior of sinners. He seeks to be washed in Christ’s blood from all his sins, and to be renewed by His Spirit after the Divine image. In a word, his daily consolation is, “In the Lord I have righteousness and strength! Isaiah 45:24.”

The aim of his soul is to “walk in all things just as Christ walked,” and to cultivate altogether “the mind that was in Him,” thus approving himself to God in the whole of his conduct, that in the last day that testimony may be given to him from the lips of his approving Judge, “Well done, good and faithful servant! Enter into the joy of your Lord!”

To the contrary, the wicked man has no such thoughts and no such desires. A saving interest in the Savior is not of any great importance in his eyes, because he feels no need of it; he concludes that he already possesses all that is requisite for his acceptance with God. As for “mortifying his earthly members,” and “crucifying the flesh with the affections and lusts”—that is a work to which he is utterly averse! He rather studies to gratify himself, and to follow the bent of his own carnal inclinations. He may not indulge in gross sins; but his mind and life are altogether earthly. And whatever he may have of religion, it is a mere form, which does not engage his heart. Nor is genuine piety in any respect the delight of his soul.

In a word, the righteous man looks forward to a future harvest, and sows with a view to that. The wicked man looks no further than to this present world, and has all his desires bounded by the things of time and sense.

2. Let us see how far the above distinction is confirmed by the Word of God.

This is the very distinction which Paul himself makes between the carnal and the spiritual man, “Those who are after the flesh, mind the things of the flesh; and those who are after the Spirit, mind the things of the Spirit, Romans 8:5.” The one “seeks his own things, and not the things that are Jesus Christ, Philippians 2:21;” the other “lives not unto himself, but unto Him who died for him and rose again, Romans 14:7-8.”

It is here particularly to be noticed, that the Scriptures do not make the main distinction of the righteous and the wicked, to consist in outward acts—but in the inward habit of the mind. The wicked is not necessarily distinguished by open irregularities; but he makes self the end, and aim, and object of his life; while “the righteous lives altogether for, and to, his God.”

II. See the contrast between the righteous and the wicked, in their end.

The wicked man follows a mere shadow, which eludes his grasp.

He seeks for happiness, and hopes to find it in the path which he has marked out for himself. But “he works a deceptive work,” which invariably disappoints his hopes. Whatever be the gratification afforded him, it is transient, and brings no solid satisfaction with it. Whether his pursuit be more sensual, or more refined—it still leaves an aching void in the bosom, which the world can never fill! Solomon tried everything that was within the reach of mortal man, intellectual as well as sensual; and, after a full experience of it all, declared it all to be “vanity and vexation of spirit.” And if there is a man in the universe who is able from experience to give any other testimony respecting it, we will be content that that man shall walk in his own ways, and not in the ways of God. But we have no fear that this concession will be productive of any evil; for there is not a man in the whole world that will presume to avail himself of it, since there is no man whose conscience does not tell him that the creature altogether is a broken cistern, and that no true happiness can be found apart from Christ the fountain of living waters.

On the contrary the righteous have a sure reward.

The seed he sows may lie a long time under the clods, and may seem as if it were buried forever; but it shall spring up in due season, and bring with it a harvest of solid joy. The Scripture attests, that “the work of righteousness is peace, Isaiah 32:17,” and that “in keeping of God’s commandments there is great reward, Psalm 19:11.”

And so it is invariably found. This “reward is sure” on two accounts; one is, that his success is independent of all contingencies; and the other is, that it is secured to him by the promise of God himself. Happiness as arising from earthly things may be altogether destroyed by disease or accident, or pains either of body or mind; but spiritual happiness is independent of all these things, and often derives a zest from those very things which seem most calculated to subvert it.

If we look to a future state, where the wicked, notwithstanding all their neglect of heavenly things, hope to have a portion with the righteous—then we shall see the text fulfilled in all its extent.

What surprise and anguish will seize hold upon the wicked the very instant he opens his eyes in the eternal world! Conceive of “the Rich Man” summoned from his carnal indulgences into the presence of his God; how little did he imagine but a few days before in what such a life would issue! Luke 16:23. How deceitful had his work been, and how delusive all his hopes!

But the righteous is sure to find his hopes realized, and his highest expectations infinitely exceeded; for God’s express determination is, that “whatever any man sows, that shall he also reap; he who sows to the flesh shall of the flesh reap corruption; and he who sows to the Spirit shall of the Spirit reap life everlasting, Galatians 6:7-8.”

See then,

1. The wisdom of true piety.

Wisdom consists in pursuing the best ends by the fittest means. Now I would ask: What end is to be compared with eternal life? And by what other means can it be sought, than by those mentioned in the text? Let me then entreat you to “walk, not as fools, but as wise, redeeming the time;” for now is the seed time; and you will to all eternity reap according to what you sow! “If you sow iniquity, you will reap vanity! Job 4:8. Proverbs 22:8.” “If you sow the wind, you will reap the whirlwind! Hosea 8:7.” But if you “plow up your fallow ground, and sow in righteousness, you shall reap in mercy,” both in this world and the world to come! Hosea 10:12.

Let me however add, that you must not be sparing of your seed; for, “if you sow sparingly, you will reap sparingly; but if you sow bountifully, you shall reap also bountifully!! 2 Corinthians 9:6.”

2. The folly of neglecting the immortal soul.

Men will deride piety, because it is cultivated by few; and applaud worldliness, because its advocates are many. But the broad road is not at all the safer, simply because it is trodden by so many, nor the narrow way the less safe because it is trodden by so few. Each path will have its proper termination, and issue in the state that God has assigned to it! Matthew 7:13-14.

Can anything then be conceived more foolish, than to put our eternal happiness on such an issue, that it cannot possibly be attained but at the expense of God’s veracity? Truly if such conduct were pursued in reference to this world, it would be accounted not only folly, but madness itself! It is represented by Solomon as a “laying in wait for our own blood, and lurking privily for our own lives! Proverbs 1:18,” yes, and as a “being in love with death itself! Proverbs 8:36. Let me then urge all of you now to seek “the one thing needful;” and let me encourage you to it by this consideration, that, “if you sow in tears, you shall reap in joy; and if you now go on your way weeping, bearing precious seed—you shall surely come again with rejoicing, bringing your sheaves with you! Psalm 126:5-6.”

Charles Simeon

Proverbs 10:22

“The blessing of the Lord makes rich; and he adds no sorrow with it.”

Amidst the lessons of practical wisdom which we are taught in the Book of Proverbs, we find a continual reference to God as the source and the end of all.

If we attempt to spiritualize the different moral axioms, we in fact pervert them, and apply them to a use for which they were never intended.

If on the other hand, we regard them solely in a moral view, without any relation to God, we fall exceedingly short of their true import.

In explaining them, therefore, a proper medium must be observed; that we neither strain their meaning, on the one hand; nor enervate it, on the other.

To unfold to you the passage before us, I will show:

I. In what respects “the blessing of God” may be said to “make us rich”.

This effect may well be ascribed to “the blessing of God,”

1. Because the blessing of God is in reality, the only source of all wealth.

Men are apt to ascribe their success in life to their own industry, and to the wisdom which they have exercised in the management of their affairs. But this is to rob God altogether of the glory due to him. The people of Israel were guarded against it by God, who particularly cautioned them not, when they should be established in Canaan, to arrogate anything to themselves; or to “say in their heart, My power and the might of my hand has gotten me this wealth;” for that “it was God alone who had given them power to get wealth, Deuteronomy 8:17-18.” We see how often men fail even in their best-concerted efforts! Success depends, in fact, on so many contingencies, which it is altogether beyond the power of man to control, that the wisest and most industrious of men must of necessity rely on God alone; even as the gardener, who, though he can plough and sow his land, can command neither the clouds to water it, nor the sun to fructify it with his invigorating rays.

No man therefore, however successful, should “sacrifice to his own net, or offer incense to his own drag, Habakkuk 1:16;” but all must give glory to God alone:
“who makes poor, or makes rich;
and brings low, or lifts up;
who raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit a throne of glory! 1 Samuel 2:7-8.”

2. Because the blessing of God is itself the greatest of all wealth.

What can be compared with the blessing of God upon the soul? If we succeed in life, it is that which constitutes our chief joy; or, if we fail in our earthly pursuits, it is that which will compensate for the loss of all.

The poorest man in the universe is rich, if he has the salvation of God in his soul. In the same way, the richest man in the universe is poor, miserably poor, if he is destitute of God’s salvation. Behold Paul and Silas in prison, their feet fast bound in the stocks, and their backs torn with scourges; and yet singing praises to God at midnight! Were they poor? No! They were rich, truly rich!

In the same way were the Hebrew youths, when, in the fiery furnace, the Lord Jesus Christ came and walked with them! Daniel 3:25.

To the eye of faith, Lazarus was rich, though he subsisted only on the crumbs which fell from the rich man’s table. And had he been offered an exchange of condition with his opulent benefactor, he would have disdained the offer, and called himself incomparably the richer man!

So, in having God for our portion, we are truly rich. Paul, under such circumstances, accounted himself the richest man in the universe; and so he was; for, “though he had nothing—yet he possessed all things! 2 Corinthians 6:10.” And in like manner of us also, even though we are at this moment destitute of bread for the morrow, it may with truth be said, that “all things are ours, if we are Christ’s! 1 Corinthians 3:22-23.”

Thus, if we can say, “The Lord is the portion of my inheritance and my cup, Psalm 16:5,” we may account ourselves richer than those who have crowns and kingdoms at their command!

But we are especially informed by Solomon what is,

II. The peculiar happiness of the person so enriched.

With all other riches there is a mixture of sorrow to embitter them.

As for riches obtained by iniquity, the curse of God is upon them! Jeremiah 17:11. Habakkuk 2:6-11. But where there has been nothing of rapacity or dishonesty in acquiring them—yet, if the blessing of God is not upon the soul, there is:
much care in the preserving of them,
much grief if they are lost, and
little but disappointment and dissatisfaction in the use of them!

In truth, they are entitled to no better name than “vanity and vexation of spirit! Ecclesiastes 2:26.”

Let the whole state of mankind be candidly surveyed, and it will be acknowledged that the most wealthy are far from being the happiest of men; for, partly from the tempers generated in their own bosoms, and partly from the collision into which they are continually brought with people envious, or proud, or dishonest, or in some way disobliging—it may well be doubted whether the pain occasioned by their wealth does not far exceed any pleasure which they derive from it. It was a wise petition which was offered by Agur, “Give me neither poverty nor riches; but feed me with food necessary for me, Proverbs 30:8.”

But there is another view, in which riches are far from affording any solid satisfaction; and that is, on account of the responsibility attached to them. They are talents to be improved for God; and, whether wasted in extravagance, or hidden in a napkin—they will bring down nothing but a curse in the day of judgment.

To those, on the other hand, who have wasted their money on personal gratifications, James says, “Now listen, you rich people, weep and wail because of the misery that is coming upon you. Your wealth has rotted, and moths have eaten your clothes. Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter! James 5:1-5.”

But where God gives his blessing with wealth, “he adds no sorrow with it.” There is then:
no conscious guilt in the acquisition of it;
no anxiety in the preservation;
no disappointment in the use;
no grief in the loss; and
no dread of the responsibility attached to it!

On the contrary, “God has given to his people all things richly to enjoy, 1 Timothy 6:17;” and they have a rich enjoyment of everything, because they enjoy God in it. They receive it all as his gift; they taste his love in it.

They consider it, also, as a means of honoring God, and of doing good to man. A benevolent steward, who should be sent by his master to dispense his bounties to a famished multitude, would feel great delight in all the comfort which he was thus empowered to bestow; he would view his master as the author of the benefits, and himself only as the instrument; but his pleasure would still be exquisite, yes, and the more exquisite because his master was honored in all the good that was done. Such a steward the true Christian feels himself to be; and his final account, also, he contemplates with joy; assured that his stewardship shall be both approved and rewarded in that day.

From this subject I would take occasion to suggest two important lessons.

1. Learn in what spirit to address yourselves to every duty in life.

Do not be contented to perform a duty; but look for the blessing of God upon everything you do. Without his blessing you will have but little comfort in your own souls. I will not hesitate to say that in every duty whatever, from the highest to the lowest, the man who acts to God and for God will be the happiest man. Others, it is true, may exceed him in wealth; but he will have no reason to envy them; for they have sorrows which will not come near him, Psalm 91:7; and he will have “a joy with which the stranger intermeddles not, Proverbs 14:10.”

2. What to look for as your chief portion.

Earthly things are not to be neglected. Your worldly calling, whatever it may be, should be diligently followed. But the blessing of God should be the one object to which all others should be subordinated. Nothing, either on earth or in Heaven, should, in your estimation, bear any comparison with that, Psalm 73:25.

If the question be put, “Who will show us any good?” your unvaried answer should be, “Lord, lift up the light of your countenance upon us! Psalm 4:6.” Then will you have “durable riches! Proverbs 8:18.” And while those who seek any other portion will, “in the midst of their sufficiency, be in straits, Job 20:22,” you, in whatever straits you are, will have a sufficiency for your support and comfort both in time and in eternity.

Charles Simeon