Proverbs 18:14

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

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

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

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

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

I. Consider the case of a wounded spirit.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

Proverbs 18:10

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

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

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

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

The one makes God his refuge.

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

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

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

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

To elucidate the passage, we will endeavor to unfold,

I. The character of God.

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

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

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

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

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

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

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

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

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

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

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

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

All who run to it are safe.

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

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

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

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

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

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

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

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

“Suffer now a word of exhortation”.

1. Study much the character of God.

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

2. Maintain constant and intimate communion with God.

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

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

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

Charles Simeon

Proverbs 16:33

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

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

In confirmation of this truth, we shall show:

I. That God is the disposer of all events.

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us see from hence,

1. The excellency of faith.

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

2. The blessedness of the true believer.

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

Charles Simeon

Proverbs 16:25

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus confident are they that their way is right.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

Proverbs 16:23

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

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

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

I. Who are here meant by “the wise?”

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

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

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

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

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

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

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

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

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

1. On the deceitfulness and depravity of the heart.

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

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

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

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

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

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

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

4. On the nature of the spiritual warfare.

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

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

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

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

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

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

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

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

APPLICATION.

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

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

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

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

Charles Simeon

Proverbs 16:3

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

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

In the words before us we see,

I. A state supposed.

“Commit to the LORD whatever you do!”

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

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

II. The remedy prescribed.

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

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

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

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

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

Observe, then, with humble and adoring gratitude,

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

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

2. How marvelous is the condescension of our God!

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

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

Charles Simeon

Proverbs 16:2

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

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

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

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

1. They judge themselves by a wrong standard.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. How God will form his estimate of us.

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

1. God will weigh our actions.

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

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

2. God will weigh our excuses.

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

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

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

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

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

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

ADDRESS.

1. The careless worldling.

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

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

2. The self-righteous moralist.

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

3. The professed believer.

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

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

Charles Simeon

Proverbs 15:32

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

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

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

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

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

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

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

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

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

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

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

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

1. He grievously underrates his soul’s value.

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

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

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

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

3. He casts his soul away for mere trifles!

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

ADDRESS.

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

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

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

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

Charles Simeon

Proverbs 15:8

“The sacrifice of the wicked is an abomination unto the Lord;
but the prayer of the upright is his delight!”

The language of Scripture is often extraordinarily emphatic. This frequently arises from the strength of the metaphors that are used to express the mind of the writer; and frequently from his speaking of God in terms, which, in their strict sense, are applicable only to men. Of course, we are not to conceive of God as possessing either parts or passions; and when either the one or the other are ascribed to Him, we must regard it only as a condescension to our weakness, which is incapable of comprehending anything respecting God, except by a sort of comparison with him with man.

Of all his natural perfections, such as immensity and eternity, we know nothing at all; that is to say, our knowledge is merely abstract.

And respecting his moral perfections, as justice, mercy, truth, we know as little, except as we transfer to him the notions which we have formed of such perfections as exist in the human mind. We associate very distinct ideas with those attributes as applied to man; and by the help of those terms we express what we conceive to regulate the actions of God in the moral government of the universe.

In like manner, when we speak of anything being “an abomination” or “a delight” to God, we mean only that he will act in reference to that thing, as we would towards anything which excited such feelings in our minds. This anthropomorphic language is clearly understood by all. No man needs to be informed, that God is not susceptible of such feelings, or capable of those emotions which such feelings import; we therefore, in conformity with Scripture, shall proceed to speak of God in the same figurative language; and we pray God that your minds may be suitably impressed by it, while we consider,

I. The truths here asserted.

1. “The sacrifice of the wicked is an abomination to the Lord.”

Where so strong an assertion is used in reference to any character, it is obvious, that we ought to understand very clearly and distinctly, who they are that are designated by that character. For instance, suppose that under this general term, “the wicked,” we were to comprehend those only who are grossly and openly immoral, we should release all others from any participation in the feelings which the assertion respecting them is intended to create. But this we cannot do; for Solomon himself has accurately defined the character which he is here speaking of; and after defining it, has annexed to that very definition the same declaration as occurs in my text, “He who turns away his ear from hearing the law, even his prayer shall be abomination! Proverbs 28:9.”

You will observe then, that the wicked is one who is inattentive to the commands of God in his Word, and averse to comply with the requisitions of his Law and of his Gospel. Now such a one, even though he be guilty of no flagrant sins, is an abomination to the Lord. The rebellious state of his mind is most offensive to God; and therefore everything that he does is hateful to him, “A high look, and a proud heart, and even the plowing of the wicked, is sin! Proverbs 21:4.” No act can be more innocent than that of plowing; but the most innocent acts of such a person participate in the guilt of his general state and habit of mind.

His most religious acts too are hateful to God; his very “sacrifices” are an abomination. In the first chapter of Isaiah’s prophecies, the Jews are represented as bringing the offerings appointed by the Law, as bringing the best too, and in great number, and at the seasons ordained by God himself; and as accompanying those sacrifices with fervent prayer—and yet as being, at the same time, objects of God’s utter abhorrence, because their conduct was altogether at variance with their professions! Isaiah 1:11-13.

In another chapter he speaks of them as “taking delight in approaching to God,” and as abounding in the self-denying exercises of fasting and prayer—and yet as altogether hateful in his sight! Isaiah 58:2. The prophet Amos speaks strongly to the same effect in Amos 5:21-23, “I hate, I despise your religious feasts; I cannot stand your assemblies. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps!”

To what an extent the services of such people are abhorred, God himself has told us in Isaiah 66:3-4, “But whoever sacrifices a bull is like one who kills a man, and whoever offers a lamb, like one who breaks a dog’s neck; whoever makes a grain offering is like one who presents pig’s blood, and whoever burns memorial incense, like one who worships an idol. They have chosen their own ways, and their souls delight in their abominations; so I also will choose harsh treatment for them and will bring upon them what they dread. For when I called, no one answered, when I spoke, no one listened. They did evil in my sight and chose what displeases me.”

I beg you, brethren, to mark these expressions, and to apply them to yourselves while living in an unhumbled and unconverted state; for, “while you regard any iniquity in your heart, the Lord will not hear you! Psalm 66:18. Your very prayers are turned into sin!

2. “But the prayer of the upright is God’s delight”.

“The upright” is he who truly and sincerely gives himself up to God, to be saved in his appointed way, and to serve him with a pure heart and mind. Of such a one God approves; and both his person and his services are accepted by him, “The prayer of such a one is God’s delight.” In itself it may be no more than a few broken accents, or a desire expressed only in sighs and groans; but it enters into the ears of the Lord Almighty, and shall be answered by him to the full extent of its import. It is, in reality, the voice of his own Spirit in the suppliant; and as “God knows the mind of the Spirit,” so he cannot but delight in every petition that is dictated by him, Romans 8:26-27. Besides, in the prayer of the upright there are dispositions exercised, which are “in the sight of God of great price, 1 Peter 3:4.” The suppliant himself perhaps is mourning as though he could never hope for acceptance; but God listens to him with unspeakable delight; he loves “the prayer that goes not out of feigned lips, Psalm 17:1;” above all, he delights in the prayer of the upright, because it gives scope for the exercise of love and mercy towards the poor suppliant, and for a rich communication of all spiritual blessings to his soul. God “will be inquired of by his people, Ezekiel 36:37,” before he will impart to them his promised blessings; and the moment they pray to him, he is like a mother that hears the cry of her beloved infant, whom she instantly presses to her bosom, and in administering to whose necessities she finds relief, as it were, to her own soul.

See this exemplified in his dealings with repenting Ephraim, “I have surely heard Ephraim’s moaning: ‘You disciplined me like an unruly calf, and I have been disciplined. Restore me, and I will return, because you are the LORD my God. After I strayed, I repented; after I came to understand, I beat my breast. I was ashamed and humiliated because I bore the disgrace of my youth.’ Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him,” declares the LORD. Jeremiah 31:18; Jeremiah 31:20.” Here we see a true picture of what every upright soul shall experience. Let us only be “Israelites indeed, and without deceit, and our blessed Savior will see us under the fig-tree,” or in our most secret retirements, and visit us in due season with the most endearing expressions of his love! John 1:47-51.

Such are the truths asserted in our text. We now proceed to suggest,

II. Some obvious deductions from the truths of the text.

From these truths it is evident:

1. That God’s views of sin are widely different from those of men.

“The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart!” 1 Samuel 16:7.

Men, if free from gross sin, imagine that they have little cause for self-reproach. They see no evil in the general course of this world; the pleasures, the gaieties, the amusements of it—are all accounted innocent by them; and if a man acts outwardly respectably in the different offices of social life, they think he has nothing to fear in the eternal world.

But “God’s thoughts are widely different from theirs.” We will suppose, for argument sake, that there is nothing flagrantly sinful in mirth, and a round of pleasurable amusements; yet inasmuch as such a state argues a departure of the soul from God, and strengthens its habit of rebellion against him—it is highly sinful; and should be so esteemed by all who would not deceive their own souls. For, if the very best actions of such people are hateful to God, if the very sacrifices with which they attempt to honor him are an abomination in his sight—then what must those actions be which have no respect to him, but which tend to banish him from their thoughts, and from the world?

I tell you, brethren, that “to walk according to the course of this world, is to walk according to the prince of the power of the air, the spirit that now works in the children of disobedience! Ephesians 2:2.” You cannot be of the world and of Jesus Christ at the same time! John 17:14; John 17:16. “You cannot serve God and Mammon too Matthew 6:24.” You may as well imagine light can have communion with darkness, and Christ with Belial, as that a person truly “upright” and believing, can find pleasure in the society of “the wicked” and unbelieving! 2 Corinthians 6:14-16. “The friendship of the world is” essentially, as well as constructively, a state of enmity against God! James 4:4.”

Whatever therefore may be pleaded in extenuation of those habits in which the more respectable part of the world are living, they are all, whether social or personal, civil or religious—one continued act of sin, as long as the soul continues alienated from God, and not altogether devoted to his fear. The man who thinks himself safe because he is in a path frequented by the great mass of his fellow-creatures, will find himself fearfully mistaken the moment he comes to the termination of it! Matthew 7:13-14.

2. That the provisions of the Gospel are admirably suited to our necessities.

Here is “a wicked man;” he offers “a sacrifice” to his offended God; that very sacrifice is “an abomination to the Lord.” Must the man then be left to perish? No! The Gospel reveals to him a sacrifice which is pleasing and acceptable to God, and which shall avail for the salvation of all who trust in it—even the sacrifice of the Lord Jesus, who “presented himself an offering and a sacrifice to God for a sweet smelling savor, Ephesians 5:2.”

Again, Man, though originally made upright, has fallen, Ecclesiastes 7:29, and become utterly averse to God and his law, Romans 8:7. As for creating himself anew, he can no more do it than he could create himself at first. Must he then perish? No; the Gospel proclaims to him a promise from almighty God, that “he will give him a new heart, and renew a right spirit within him, Ezekiel 36:26-27;” so that, as the most guilty may be forgiven through Christ’s atonement—so the most polluted may be “transformed into the very image of his God in righteousness and true holiness! Ephesians 4:24.” Thus may any truly repentant man be accepted and as happy as the angels that have never sinned.

O! brethren, when will you study this blessed Gospel? When will you search into it, to find a remedy for your diseases, and a supply for your needs? Behold it is “a fountain opened,” and ever flowing for the relief of sinful man; and every sinner in the universe is invited to “come and drink of it without money and without price! Isaiah 55:1-3. John 7:37-39.” I would that you should no longer be “an abomination” to your God! I would that he should look upon you with “delight,” yes, that he should “rejoice over you with joy, and rest in his love, and joy over you with singing! Zephaniah 3:17.”

3. That by the heart, and not by the mere external acts, will God form his estimate of us in the last day.

I know that our actions will be brought into judgment, and be adduced as evidences of our state before God, and as grounds of the sentence that shall be passed upon us. But it is not merely as acts that they will be either rewarded or punished—but as evidences of the real state of our souls.

Even in human judicatories the object inquired into is, the intent of the mind. It is malice that leads to murder; where that did not exist, the act of killing is not accounted murder; but where that manifestly did exist, there the attempt to kill, though unsuccessful, has the penalty of murder attached to it.

In the same way, at the bar of judgment, the sacrifices of a wicked man, however numerous or costly they were, will be regarded as of no value; while the mere sighing of an upright soul shall not lose its reward.

Let that then which is chiefly marked by God, be chiefly attended to by us.

Let us endeavor to get our “hearts right before God.”

Let us remember, that, whether evidenced by overt acts or not, God can discern its real state; for “he searches the heart and tries the thoughts! Jeremiah 17:10.” “To him all things are naked and opened! Hebrews 4:13;” as the sacrifices of old, when flayed and cut open, were to the eye of the priest who inspected them. “Hell and destruction are before him; how much more then the hearts of men! verse 11.” “He weighs the motives, Proverbs 16:2,” and discerns exactly how much there is of every different motive that may operate to the production of every act.

Watch, therefore, and examine carefully the state of your own hearts; and as “he requires truth in the inward parts, Psalm 51:6″—then cease not to pray day and night, that, being “perfect and upright before him,” you may have:
light in darkness, Psalm 112:4,
peace in death, Psalm 37:37,
and glory in eternity! Psalm 140:13.

Charles Simeon

Proverbs 15:3

“The eyes of the Lord are in every place,
beholding the evil and the good!”

The omnipresence of God is plain and obvious to all who have learned to acknowledge the Scriptures. The heathen indeed, who worshiped a multitude of gods, assigned to each his proper limits, conceiving that they who could exert their power in the hills, were destitute of power in the neighboring valleys. But this absurd idea arose from their polytheism; and vanishes the very instant we confess the true God. The Scriptures place this matter beyond a doubt; virtually every page of the inspired volume either expressly asserts the omnipresence of God, or takes it for granted as an unquestionable truth. In the words before us, Solomon not only affirms it, but declares, that God is actively employed throughout the whole universe in inspecting the ways of men.

In discoursing on his words we shall show,

I. The truth of the omnipresence of God.

One would suppose that reason itself might discern the point in question; for, if God is not everywhere present, how can he either govern, or judge, the world? His creatures, if removed from the sphere of his observation, would be independent of him; and, if withdrawn from his sight, would cease to feel any responsibility for their actions; since, being ignorant of what they did, he would be altogether unqualified to pass upon them any sentence of condemnation or acquittal.

But, to proceed on surer ground, let us notice the declarations of holy men, and especially of God himself, respecting this point.

If we look into the Old Testament, we shall find, that the testimony of all the prophets is in perfect correspondence with those words of David, “The LORD searches every heart and understands every motive behind the thoughts! 1 Chronicles 28:9.” Sometimes they assert this matter as a thing they know, and are assured of, “I know,” says Job, “that no thought can be withheld from you! Job 42:2.” Sometimes, with yet greater energy, they make it a subject of appeal to the whole universe, defying anyone to gainsay, or even to doubt, it, “Does he not see my ways, and count all my steps! Job 31:4.” Sometimes they labor to convey this truth under the most impressive images, “His eyes behold, his eye-lids try, the children of men! Psalm 11:4.”

In the New Testament, the same important truth is inculcated in terms equally clear and energetic. Not to mention mere assertions, John 3:20, or acknowledgments, John 21:17, that “God knows all things,” the author of the Epistle to the Hebrews represents the perfect insight of God into the hearts of men under the image of the sacrifices, which, when flayed and cut down the back-bone, were open to the minutest inspection of the priests, “All things are naked and opened unto the eyes of Him with whom we have to do! Hebrews 4:13.”

But let us now turn our attention to God’s own declarations. He is peculiarly jealous with respect to this attribute. In reference to “places” and “people,” he says, “Am I a God at hand, and not a God afar off? Can any hide himself in secret places that I shall not see him? Do not I fill Heaven and earth? says the Lord, Jeremiah 23:23-24.”

Again, in reference to things that might be supposed most beyond his reach, he says, “I know the things that come into your mind, every one of them! Ezekiel 11:5. Deuteronomy 31:21.” And when an atheistic world have entertained doubts respecting this, and said, “Thick clouds are a covering to him! Job 22:13-14;” “he cannot see, he will not regard us;” he has risen with utter indignation to vindicate his injured honor, “Understand you brutish among the people; and, you fools, when will you be wise? He who planted the ear, shall he not hear? He who formed the eye, shall he not see? Psalm 94:7-9.”

To multiply proofs of so plain a point is needless.

We shall therefore pass on to show,

II. The concern we have in the omnipresence of God.

Here the text directs and limits our views. “The evil and the good” are objects of his unwearied attention; and consequently, both the one and the other are equally interested in the subject before us.

Let “the evil” then consider their concern in this momentous truth. God views them all, at all times, in all places, under all circumstances. If they come up to worship in his sanctuary, he sees their impious mockery, while “they draw near to him with their lips, but are far from him in their hearts! Matthew 15:7-8.” He follows them to their families, and observes all their characters, dispositions, and conduct. He enters with them into their shops; he inspects their weights and measures; he examines their commodities; he hears their bargains; he marks their deviations from truth and honesty! Micah 6:2; Micah 6:10-12. He retires with them to their chambers, and “compasses about their beds,” (for “the darkness and light to him are both alike”) and notices their every thought! Psalm 139:1-5. If they were to go up to Heaven, or down to Hell, they could not for one moment escape his all-seeing eye! Psalm 139:7-12.

But for what end does he thus “behold” them? Is he a mere curious or unconcerned spectator? No! “he ponders all their goings, Proverbs 5:21,” in order to restrain that excess of wickedness which would militate against his sovereign appointments, Genesis 20:6; Genesis 31:24; to confound their daring attempts against his church and people, Exodus 14:24-25; and Isaiah 37:28-29; to over-rule for the accomplishment of his own purposes the voluntary exercise of their own inveterate corruptions, Psalm 2:1-6; and finally to justify himself in the eternal judgments, which he will hereafter inflict upon them! Jeremiah 17:10; Jeremiah 16:17-18 and Psalm 51:4.

O that the wicked would consider these things, and lay them to heart, while yet they might obtain mercy!

Next let “the good” consider their concern also in this truth. “God’s eye is on them also; and his ear is open to their prayers, Psalm 34:15.” He meets them in his house of prayer, Isaiah 64:5. Matthew 18:20; if there were but one broken-hearted sinner in the midst of a whole congregation, God would fix his eye in a more especial manner upon him, Isaiah 66:2. When they go forth into the world, he follows them as closely as their shadow, Joshua 1:9 with Hebrews 13:5-6. When they retire to their secret chamber, he “draws near to them, James 4:8,” and “manifests himself to them as he does not unto the world, John 14:22.”

And why is all this solicitude about such unworthy creatures? why is all this attention to their concerns? “Hear, O heavens; and be astonished, O earth!” God has deigned to inform us on this subject, and to declare, that he “beholds the good”:
to protect them in danger, 2 Chronicles 16:9. Psalm 121:5-7; to comfort them in trouble, Psalm 41:1; Psalm 41:3;
to supply their needs, Psalm 33:18-19; Psalm 34:9-10;
to over-rule for good their multiplied afflictions, Malachi 3:3;
“as a refiner,” Job 23:10 with John 15:2.

Lastly, he notices them, to observe the workings of his grace in them, Hosea 14:8. Jeremiah 31:18; Jeremiah 31:20, in order that he may proclaim before the assembled universe the secret exercises of piety in their hearts, Matthew 6:4; Matthew 6:6; Matthew 6:18, and give a lively demonstration to all, that in exalting them to a participation of his glory, he acts agreeably to the immutable dictates of justice and equity, Romans 2:5-7. “righteous judgment.”

Let the righteous then “set the Lord always before them, Psalm 16:8. See also Matthew 25:35-36; Matthew 25:46.” Let them “walk circumspectly,” that they may not grieve him, Exodus 23:20-21; and actively, that they may please him well in all things, Colossians 1:10; and, whatever difficulties they may have to contend with, let them proceed boldly, and “endure, as seeing him who is invisible, Isaiah 41:10; Isaiah 41:13-14. Hebrews 11:27.”

Charles Simeon