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

Proverbs 14:26

“In the fear of the LORD there is strong confidence,
and His children will have a place of refuge.”

In the Holy Scriptures there is often much contained in a in a few words. Hence we read them frequently without discerning half of their beauty and importance. In the passage before us, we have in a concentrated form the benefits arising from the fear of God. They are two:

I. Confidence.

Before we speak of the benefit itself, we must endeavor to attain accurate views of that from which it flows. By “the fear of the Lord,” I understand such a fear as brings us to his footstool; and such a fear as stimulates us to an unreserved surrender of ourselves to him. It is clear that it must comprehend these, and cannot possibly exist without them Psalm 112:1; Now, wherever this is found, there is “a strong confidence” of acceptance with God; a confidence founded,

1. On the general character of God.

There is, in the mind of every one who has the least knowledge of God, a persuasion that “he delights in mercy;” and though this of itself is not sufficient to warrant a confidence of our acceptance with him, it is a strong confirmation of our confidence, when we have really come to him with a humble believing, and obediential fear.

2. On the Scripture account of him, as revealed to us in Christ Jesus.

There we see his assumption of our nature, his death upon the cross as an atonement for our sins, his ascension to Heaven, to govern all things for the good of his Church and people. O! what confidence must such wonders of love and mercy inspire! Can we turn to him in faith and fear, and doubt his willingness to receive us? Impossible. It cannot be but that our “confidence” in such a God must be “strong 2 Timothy 1:12.”

3. On the express promises which he has given us in his Word.

These are “exceeding great and precious,” and fully commensurate with all our needs. There is no state in which we can be, that has not a promise especially adapted to it. Only let those be embraced, and the most desponding soul must be comforted Hebrews 6:17-18. 2 Corinthians 1:20.

To them, under all circumstances, is afforded,

II. Safety.

They stand in the relation of “children” to God, who “is not ashamed to be called their God” and Father. And to them there is ever open “a place of refuge,”

1. From the calamities of life.

True, the saints are exposed to calamities like other men; but they see that everything, whoever be the instrument, proceeds in reality from their Father’s hand, who sends it only for their good. Hence the very character of the visitation is changed; and instead of being an occasion for mourning, it is welcomed as a blessing in disguise Proverbs 19:23. Psalm 91:9-12.

2. From the assaults of Satan.

Doubtless Satan will exert himself to the uttermost to harass and destroy them 1 Peter 5:8; but they are furnished with armor to withstand his fiercest assaults Ephesians 6:12-13; and they have an impregnable fortress ever open to them, even “the name of the Lord, which is to them as a strong tower, wherein they are safe Proverbs 18:10.” And, after maintaining their conflict the appointed time, they are sure of beholding “him bruised under their feet Romans 16:20.”

3. From the fears of death.

Death is still an enemy; but they triumph over him, saying, “O death, where is your sting? O grave, where is your victory?” They are enabled to number him among their friends and treasure 1 Corinthians 3:23; and to long for his arrival, to introduce them into the more immediate presence of their God Philippians 1:23.

4. From all the penal consequences of sin.

At the very bar of judgment itself they stand with great boldness. The curses of the Law infuse no terror into their minds; because they can point to “Him who has redeemed them from its curse, having himself become a curse for them Galatians 3:13.” “To them there is no condemnation Romans 8:1;” to them remains nothing but unbounded, everlasting bliss.

ADDRESS.

1. Those who have confidence without fear.

This is the state of the world at large; But such confidence is presumption Deuteronomy 29:19-20 and 1 Thessalonians 5:3; it is “the broken and contrite soul, and that alone, which God will not despise;” To them, therefore, would I say, “Awake, and arise; and Christ will give you light Ephesians 5:14.”

2. Those who have fear without confidence.

Brethren, you should not so dishonor your Lord and Savior. If only you have such a fear of God as humbles you before him, and makes you desire truly and sincerely to serve him, what reason have you to entertain any doubt of his willingness to save you? Has God become a man for you, and died upon the cross for you; and is he ordering everything for you, both in Heaven and earth; and should you not trust in him? Be ashamed of entertaining such unworthy thoughts of him, and cast yourselves altogether upon him both for time and for eternity.

3. Those who have the happiness of uniting both.

This is the state in which you should both live and die. It is the due mixture of fear and confidence which will bring you to that holy frame in which God most delights Acts 9:31 and Psalm 115:13. He would have you ever to “rejoice with trembling,” and to tremble with rejoicing.

Charles Simeon

Proverbs 14:14

“The backslider in heart shall be filled with his own ways; and a godly man shall be satisfied with his.”

Though God does not select those as objects of his mercy, who are most diligent in external duties—yet he increases his favors to those whom he has chosen, in proportion as they themselves are earnest in improving what he has already bestowed upon them. In the dispensations of his providence it is generally found, that “the diligent hand makes rich;” but in the dispensations of his grace, this seems to be an unalterable rule of his procedure, “whatever a man sows, that he may assuredly expect to reap;” “to him who has, shall be given, and he shall have abundance.” To this effect are the declarations before us; in which we may observe,

I. The danger of backsliding.

Open apostasy is confessedly a certain road to destruction; but we may also perish by indulging the more subtle and equally dangerous habit of secret declension. Not that every variation in our frame constitutes us backsliders in heart; (for who then could be saved?)

1. We are “backsliders in heart” when we are habitually remiss in secret duties.

It is possible that we may once have run well, and enjoyed much blessedness in the service of our God; and yet have been so hindered in our course, as to have relapsed into a state of coldness and formality! Galatians 1:6; Galatians 5:7; Galatians 4:15. The Word, which was once precious, may have lost its savor. And prayer, which was once delightful, may have become an irksome task. Both public and private ordinances may have degenerated into an empty form, in which God is not enjoyed, nor is any blessing received. Where this is the case the person must surely be denominated a “backslider in heart.”

2. We are “backsliders in heart” when we habitually indulge any secret lusts.

Whatever attainments a man may have made in religion, if his heart is not whole with God, he will sooner or later decline; and that which was his besetting sin in his state of ignorance, will regain its ascendency, and (as far at least as relates to its inward workings) recover its dominion over him.

He may still, for his profession sake, restrain sin, in a measure, as to its outward exercise, while yet its inward power is unsubdued. Was he naturally addicted to pride, envy, malice, covetousness, lewdness, or any other sin? If he allows it to return upon him after he has been once purged from it, 2 Peter 1:9; 2 Peter 2:20. Galatians 4:16, if he is averse to have the evil of it pointed out to him, if he justifies it, or covers his fault with excuses, instead of endeavoring earnestly to amend it—then he certainly is a backslider in heart.

In either of these states we are exposed to the most imminent danger!

There are a variety of ways in which God will punish sin, but none so terrible as that specified in the words before us. If God were to fill the backslider with acute and long-continued pain, or visit him with some other temporal affliction, it might work for good, and bring him to consideration and repentance; but if God gives him up to his own heart’s lusts, and leaves him to be “filled with his own ways,”—then nothing but a certain and aggravated condemnation can ensue!

Was he far from God? He will be further still!

Was he addicted to any sin? He will be more and more enslaved by it!

Nor can there be a doubt, but that God will give us up to this judgment, if we return to the indulgence of willful neglects and secret sins, Psalm 81:11-12. Deuteronomy 32:15; Deuteronomy 32:18-20. Proverbs 1:30-31.

But we shall see a strong additional motive to persevere, if we consider,

II. The benefit of maintaining steadfastness in religion.

The “godly man” is here put in contrast with the backslider.

As every occasional declension does not denominate a man to be a willful backslider, so neither does every transient inclination to virtue denominate a man to be godly. To be truly godly, he must set out well, and “hold on his way,” causing his “light to shine more and more unto the perfect day, Proverbs 4:18.”

Such a one shall find much satisfaction both in and from his way:

He shall have the comfort of seeing that he is advancing in godliness.

The testimony of a good conscience is one of the richest comforts we can enjoy! 2 Corinthians 1:12. Hezekiah pleaded it before God in a dying hour, not indeed as a ground of justification before him, but as a ground whereon he might hope for mercy with respect to the continuance of this present life 2 Kings 20:2-3. And Paul, in the near prospect of the eternal world, found a good conscience to be a source of unutterable joy! 2 Timothy 4:7-8.

Now this satisfaction every upright soul shall enjoy. If he cannot distinctly see the progressive steps of his advancement from day to day, he shall have a testimony in his own conscience that he is on the whole advancing; he shall feel himself more and more fixed in his “purpose to cleave unto the Lord,” and increasingly desirous of approving himself faithful to his God and Savior.

He shall also enjoy more abundant manifestations of God’s love.

God will not leave his people without witness that he is pleased with their endeavors to serve and honor him. “He is a rewarder of them that diligently seek him.” If he beholds any striving to please him, “he will love them and come unto them, and sup with them, and manifest himself to them as he does not unto the world, John 14:21-23. Revelation 3:20;” and the more diligent he sees them in doing his will, the more richly will he impart to them the tokens of his love, and the more abundantly communicate to them the blessings of grace and peace! Isaiah 32:17.

His prospects, moreover, of the eternal world shall be more bright and glorious.

To many does God grant, as to Moses from Mount Pisgah, delightful prospects of the heavenly Canaan. He draws aside the veil, and allows them to enter into the holy of holies, that they may behold his glory, and receive a foretaste of the blessedness which they shall one day enjoy in his presence.

But on whom are these special favors bestowed? On the slothful, the careless, the inconstant? No! It is “the faithful man that shall abound with these blessings;” it is “him who rejoices in working righteousness, that the Lord will meet” in this intimate and endearing manner, Proverbs 28:20. Isaiah 33:14-17; Isaiah 64:5.

INFERENCES.

1. How much more ready is God to show mercy, than to execute his judgments!

Had God been extreme to mark what is done amiss, who is there among us, whom he would not often have abandoned in an hour of secret declension? But he is full of compassion; and “judgment is his strange work,” to which he is greatly averse. At this very moment does he follow the backslider with the most earnest invitations, and most gracious promises, saying, “Return, O backsliding children, and I will heal your backslidings, and love you freely! Jeremiah 3:22. Hosea 14:4.” Let us thankfully acknowledge his patience and forbearance; and seek that happiness in the service of our God, which we shall in vain look for in any deviations from the path of duty.

2. What need have we to watch over our own hearts!

We are bidden to “keep our hearts with all diligence, because out of them are the issues of life and death! Proverbs 4:23;” and indeed we have need to guard guard our hearts, because are so “bent to backslide from God.” It will be rarely, if ever, found, that the watchful Christian is left to fall into any gross sin. Men decline from God in secret, before he withdraws from them his restraining grace! They have chosen some evil “way of their own,” and deliberately followed it in their hearts, before God leaves them to be “filled with it.” If then we would not be swept away with a deluge of iniquity—then let us be careful to stop the breach at first; for, if left a little time, it will widen, until it defies our utmost exertions!

The present satisfaction, as well as the future salvation, of our souls depends on a steadfast walk with God. Let us then “hold fast the profession of our faith, and the practice of our duty, without wavering;” and “let us look to ourselves that we lose not the things which we have wrought, but that we receive a full reward! 2 John 8.”

Charles Simeon

Proverbs 14:13

“Even in laughter the heart is sorrowful;

and the end of that mirth is heaviness!”

We are apt to imagine that whatever is sanctioned by the approbation and practice of the world at large, must be right; but we cannot have a more erroneous standard than popular opinion! This is sufficiently evident from the estimation in which mirth and laughter are generally held; they are supposed to constitute the chief happiness of man; whereas they are far from producing any solid happiness at all. To this mistake Solomon refers, in the words preceding the text; and in the text itself he confirms the truth of his own position.

I. We shall demonstrate the vanity of carnal mirth.

We do not mean to condemn all kinds and degrees of mirth; there certainly is a measure of it that is conducive to good, rather than to evil, “A merry heart makes a cheerful countenance,” and “does good like a medicine.”

But carnal mirth is distinct from cheerfulness of disposition; inasmuch as carnal mirth argues a light frivolous state of mind, and indisposes us for serious and heavenly contemplations.

1. We affirm that carnal mirth is empty.

Let us examine the mirth which we have at any time experienced; let us weigh it in a balance; let us compare it with that sobriety of mind which results from scenes of woe, and with that tenderness of spirit which is the offspring of sympathy and compassion—and we shall confess, with Solomon, that “it is better to go to the house of mourning, than to the house of feasting! Ecclesiastes 7:1-3;” yes, the more we examine it, the more shall we be constrained, like him, to “say of laughter. It is mad! and of mirth, What does it accomplish? Ecclesiastes 2:1-2.” It may be justly called, “a filling of our belly with the east wind! Job 15:2.”

2. We affirm that carnal mirth is fictitious.

The gaiety which is exhibited in worldly company is often pretended, for the purpose of concealing the real feelings of the heart. They who appear so delighted to see each other, have frequently no mutual affection. Even the nearest relatives, who seem to participate in each other’s joys, have so little real cordiality at home, that they can scarcely endure each other’s conversation; and would be heartily glad, if the knot which binds them together could be dissolved.

Truly “in their laughter their heart is sorrowful;” their pride, their envy, their jealousy, their private arguments, their domestic troubles, or their worldly cares—make them inwardly sigh, so that they can with difficulty prevent the discovery of the imposture which they are practicing. The very emptiness of their pleasure fills them often with disgust; and they are constrained to acknowledge that “they are feeding on ashes, and that they have a lie in their right hand! Isaiah 44:20.”

3. We affirm that carnal mirth is transient.

Suppose it to have been far more substantial than it has—yet how speedily has it vanished away! What trace of it remains?

It is like a dream when one awakes; in our dream we thought of satisfaction; but when we awoke, we found ourselves as unsatisfied as ever! Isaiah 29:8. If we thought by repeated participation to protract the pleasure, we weakened the zest with which we had partaken of it; and thus diminished, rather than increased, the sum of our enjoyment.

4. We affirm that carnal mirth is delusive.

We hoped that the ultimate effect of all our mirth would be a comfortable frame of mind; but has it always been so? Has not the very reverse been often experienced by us? Has not “the end of our mirth been heaviness?” An excessive elevation of spirit is naturally calculated to produce depression. Besides, we cannot always shake off reflection; and the thought of having so foolishly wasted our time, instead of improving it in preparation for eternity—will sometimes produce very uneasy sensations. Such warnings as Solomon in Ecclesiastes 11:9, and our Lord in Luke 6:25, have given us—will frequently obtrude themselves upon us, and make us almost weary of life, while at the same time we are afraid of death; so justly is this mirth compared to “the crackling of thorns under a pot! Ecclesiastes 7:6;” the one, after an unprofitable blaze, terminating in smoke and darkness, the other, after a senseless noise, expiring in depression. In fact, there are no people more subject to depression of spirit, than those who spend their time in vanity and dissipation!

What will be “the end of their mirth” when they come into the eternal world, is inexpressibly awful to consider. Fearful indeed will be the contrast between the festivities of their present, and the wailings of their eternal state, Amos 6:1-6. Would to God that man would learn this from a parable, Luke 16:19; Luke 16:24-25. But, if they will not, they must realize it in their own eternal experience.

That we may not appear as if we would deprive you of all happiness:

II. We shall now show how we may attain more solid joy.

There is evidently a contrast intended in the text; for when it is said that “the end of that mirth is heaviness,” it is implied, that there is another species of mirth that shall end in a very different manner.

The Gospel is a source of joy to all who embrace it.

The Gospel is called “glad tidings of great joy to all people.” It proclaims salvation to a ruined world; nor can it fail of creating the liveliest emotions of joy wherever it is received, Isaiah 51:3; Isaiah 51:11; Isaiah 65:18 and Jeremiah 31:4 with Acts 8:8; Acts 8:39.

The joy resulting from the Gospel is the very reverse of carnal mirth.

Gospel joy is solid. Behold the change wrought in the first converts! see them turned from darkness to light, and from the power of Satan unto God! See them enjoying peace with God and in their own consciences! See them filled with love to each other, and with admiring and adoring thoughts of their beloved Savior! Can we wonder that they ate their bread with gladness and singleness of heart, blessing and praising God?

Yet precisely the same grounds of joy has every one that truly believes in Christ, Jeremiah 31:11-14. The Prodigal imagined that he was in the road to joy, when he was wasting his substance in riotous living; but he never tasted real happiness until he returned to his father’s house; then “he began to eat, and drink, and be merry.”

Gospel joy is permanent. It will consist with trials and tribulations; yes, it will even arise out of them! Romans 5:3. James 1:2. We may be “sorrowful—yet always rejoicing 2 Corinthians 6:10.” And, as Gospel joy is not interrupted by the occurrences of life, so neither will it be terminated by death; it will then be augmented a thousand-fold; and continue without interruption to all eternity!

ADDRESS.

1. The young and carnally mirthful.

Follow your career of pleasure as long as you will, you will be constrained to say at last, with Solomon, not only that it was all “vanity,” but also “vexation of spirit.” Yet think not, that in dissuading you from these lying vanities, we would deprive you of all happiness. We only wish that you should exchange that which is empty and delusive, for that which will afford you present and eternal satisfaction! Isaiah 55:2. Even your past experience may suffice to show you, that “in the fullness of your sufficiency you have been in straits, Job 20:22.” Try now what the service and enjoyment of God can do for you; and you shall find that God’s “ways are indeed ways of pleasantness and peace.”

2. Those who profess godliness.

In avoiding carnal mirth, you must be careful not to give occasion to the world to represent the gospel as sour and morose. There is a cheerfulness which recommends the gospel, and which it is both your duty and privilege to maintain.

Yet, on the other hand, beware of levity. Live near to God, and you will easily find the proper medium. “God has certainly given you all things richly to enjoy! 1 Timothy 6:17;” yet it is in himself alone, and in the light of his countenance, that you must seek your chief happiness. There you are sure to find it, Psalm 4:6-7; and while you find it in him, you will shine as lights in a dark world, and recommend the Gospel to all around you.

Charles Simeon

Proverbs 14:12

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

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

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

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

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

I. Of skeptical indifference.

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

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

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

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

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

II. Of proud formality.

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

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

III. Of intolerant bigotry.

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

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

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

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

IV. Of lukewarm attachment to the Gospel.

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

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

V. Of unsanctified profession.

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

Seeing then that so many mistake the way to Heaven,

I will add a few words,

1. To guard you against all erroneous ways.

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

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

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

2. To point out the only true way.

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

Charles Simeon

Proverbs 14:10

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

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

The assertions in my text will be found true,

I. In reference to the concerns of this world.

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

II. In reference to the concerns of the soul.

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

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

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

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

Learn from hence.

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

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

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

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

Charles Simeon

Proverbs 14:9

“Fools mock at sin!”

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

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

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

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

1. By those who live in sin themselves.

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

What shall I say of them all?

Have they any just views of sin?

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

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

2. By those who deride piety in others.

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

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

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

II. The folly of mocking at sin.

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

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

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

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

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

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

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

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

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

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

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

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

To all of you then I would say in conclusion,

1. Never make light of sin!

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

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

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

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

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

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

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

Charles Simeon

Proverbs 13:15

“The way of transgressors is hard!”

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

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

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

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

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

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

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

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

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

But all this is heightened by the consideration that,

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

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

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

Improvement.

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

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

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

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

O! will you delay to turn unto your God?

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

Charles Simeon