Proverbs 26:12

“Do you see a man wise in his own conceit?
There is more hope for a fool, than for him!”

The Scripture never seeks to please the fastidious ear of man, but calls both people and things by their appropriate names. Sin is declared to be the extreme folly; and those who commit it, are proclaimed to be fools.

In the eleven verses preceding our text, the folly of fools is mentioned no less than ten times; and from this humiliating picture our text derives a force and emphasis which no single expression could give. The import of the text, as connected with the context, is this: The condition of a fool is, as you have seen, awful in the extreme; but “Do you see a man wise in his own conceit? There is more hope for a fool, than for him!” This is a solemn declaration, and worthy of the deepest attention. Let us consider it,

I. As a general truth.

Here we may distinctly notice:

1. The character described.

There is in man a strange conceit, and a proneness to take very undue credit to himself for his abilities and attainments. Some are so confident in their own wisdom, that they seem to think they cannot err; and they would have it supposed that they possess, almost by intuition, what others have attained only by laborious investigation. People of this description will not condescend to examine their opinions by any test; nor will they listen to any statements that are opposed to them. Confidence is to them in the place of proof; and any attempt to controvert their opinions, excites only their indignation or contempt.

2. His hopeless condition.

Truly pitiable is the condition of “a fool.” He is ignorant of all that constitutes true wisdom; he is also, in a great measure, incapable of receiving instruction; and the instruction he does receive, he is incapable of turning to a good account, or of making a suitable improvement of it.

Of such a one there certainly is but little hope; yet is the conceited person in a more hopeless state than he. If in respect of capacity he have the advantage, he labors under a tenfold disadvantage, by reason of his precipitancy, his self-confidence, his pertinacity. The endeavors used to convince him of his errors do but rivet him the more firmly in them; and opposition to him serves but to increase his obstinacy.

Thus, while the conceit of his mind indisposes him for the proper exercise of his judgment in relation to truth, it unfits him for the reception of any benefit from the wisdom of others; so that to bring him to sound wisdom and discretion is indeed a hopeless task! If he will not deliberate and weigh matters for himself, or listen to instruction and advice from others; and if the means used to rectify his views do but confirm him the more in his delusions, there is indeed no hope for him; and “You cannot separate fools from their foolishness, even though you grind them like grain with mortar and pestle! Proverbs 27:22.”

The declaration in our text will be found still more weighty, if considered,

II. With a more especial reference to saving religion.

A man that carries his self-conceit into religion is indeed in a most deplorable state.

Truth, in general, is too pure and refined to obtain ready admittance into such a mind as his; but religious truth is altogether folly in his eyes! “The natural man,” even though not blinded by that measure of conceit of which we have been speaking, “receives not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Corinthians 2:14.” But where, in addition to the natural blindness of the human mind, there is a large measure of prideful conceit, the state of that man is bad indeed; because every truth of the Gospel not only offends him, but offends him in proportion to its sublimity and importance.

The total corruption of our nature,
the necessity of a new birth by the operation of the Spirit of God,
justification by faith in the Lord Jesus,
and an entire dedication of the soul to God
—all appear to him extravagant and absurd; he sees no occasion for such humiliating and self-denying doctrines; nor will he believe them, whatever testimony be adduced from the Holy Scriptures in support of them. In vain are God’s express declarations brought before him; he believes his own conceits in preference to them; and every person who would persuade him to examine with candor, he regards as a deluded fanatic. Such a person, therefore, is never likely to come to the knowledge of the truth.

But, besides the obstacles which he meets with from the sublimity of the truths, and the blindness of his own mind—he has another source of blindness peculiar to himself; for God is particularly offended by such conduct, in reference to his revealed will; and he will “give such a one up to his own delusions to believe a lie! 2 Thessalonians 2:11-12,” and to harden himself in his impenitence and unbelief; and if once a man has provoked God so to withdraw his Holy Spirit from him, and to surrender him up to the power of sin and Satan, he will never be undeceived, until he shall open his eyes in the eternal world!

The fool then, I say, is in a more hopeful state than he!

The fool, notwithstanding his ignorance, may learn; and if he will only submit himself to divine teaching, he shall learn. Nor shall his weakness be any bar to his instruction; for God has said, that “What he has hidden from the wise and prudent, he has, of his own good pleasure, revealed unto babes! Matthew 11:25-26;” and so plain shall his ways be made to them, that “a wayfaring man, though a fool, shall not err therein! Isaiah 35:8.” Of the fool, then, we may have a hope, because he will use the appointed means of instruction, and will embrace truth as far as he discerns it. But the conceited man will not condescend to be “taught of God,” and therefore must continue ignorant even to the end, and “perish at last for lack of knowledge!”

On this subject I would found a general exhortation.

Self-conceit, when strongly manifested in relation to earthly things, generally excites pity and contempt; but when exercised in reference to spiritual things, is deemed good and wise. But I entreat all to be on their guard against it. It is most dangerous and fatal to the soul. Humility is at the very root of divine knowledge; nor can any saving acquaintance with the Gospel spring up without it.

This, then, I say to all:

Be sensible, that, instead of being “rich and increased with goods, and in need of nothing,” as too many suppose themselves to be, you are in yourselves wretched, and miserable, and poor, and blind, and naked! Revelation 3:17.”

Bear in mind, that the Scriptures alone are the fountain and standard of truth. Everything must be brought “to the Law and to the testimony;” and “whoever speaks not according to the written word, he has no light in him! Isaiah 8:20.”

Remember, too, that it is only by divine teaching that we can understand the Scriptures! If the eyes of our understanding are not enlightened by the Spirit of God, notwithstanding the light that shines around us—then we shall go on still in darkness, even as Paul did, in his unconverted state; and as the twelve Apostles did, in the midst of all their Master’s instructions, until after the resurrection of their Lord, Ephesians 1:18. Luke 24:45.

And do not forget, that this instruction must be sought by earnest prayer. God alone can give it; and it is only in answer to prayer that he will impart it to us, Proverbs 2:1-6.

Moreover, after you have been guided into truth, you must still be on your guard against the same propensity which acts so powerfully in the unconverted mind. Many, after all their partial illumination, are drawn aside after “philosophy and vain deceit! Colossians 2:8.” If you would be preserved in the right way, you must not only “be converted, and become as little children,” but retain a childlike simplicity even to the end. To your last hour you need to be reminded of that counsel given to the Christians at Rome, “Do not be wise in your own conceit! Romans 12:16.” You need to be guarded against “thinking that you know anything” perfectly; for, while you are under such an impression, “you know nothing yet as you ought to know! 1 Corinthians 8:2.” “If you will be truly wise, it is by becoming fools in your own estimation, that you are to be made wise! 1 Corinthians 3:18.” If you will not follow this counsel, “God will take you in your own craftiness! 1 Corinthians 3:19-20.”

I must then, as God’s ambassador to you, call your attention to the warning which he has given you by the prophet Isaiah, “Woe unto them that are wise in their own eyes, and prudent in their own sight! Isaiah 5:21.” And to all I must recommend those petitions of God’s most favored saints, “Open my eyes, that I may behold wondrous things out of your Law! Psalm 119:18;” and, “What I see not, Teach me! Job 34:32.”

Charles Simeon

Proverbs 25:21-22

“If your enemy be hungry, give him bread to eat; and if he is thirsty, give him water to drink; for you shall heap coals of fire upon his head; and the Lord shall reward you!”

The morality both of the Old and New Testament is the same. Some have imagined, that because our blessed Lord said, “A new Commandment I give unto you,” he has in his Gospel enlarged the duties of his followers beyond what was required by the moral law. But no command of his was new in itself, but only in its circumstances; as being enjoined from new principles, and illustrated by new examples. Morality does not depend on any arbitrary appointment; it arises out of the relation which we bear to God as our common Creator, and to each other as brethren; and, irrespective of any express revelation of it, “To love God with all our heart and mind and soul and strength, and our neighbor as ourselves,” must of necessity be the duty of every man.

Had our blessed Lord increased the demands of the moral law, either the Law must have demanded too little of us, or the Gospel must demand too much. But neither of these is the case; the requirements both of the one and of the other are the same, as far as morals are concerned. Love is acknowledged to be the fulfilling of the Law, and the great commandment of the Gospel also. But to love our enemies is the utmost extent to which this duty is carried, either in the Law or Gospel; yet is this enjoined, as we see, under the Mosaic dispensation; which is a clear proof, that it is not, as many erroneously suppose, a requirement peculiar to the Christian code. The very words of our text are cited by the Apostle Paul, as inculcating all that Christianity itself requires on this head, Romans 12:19-20. Only there is one point in our text which adds greatly to its interest, and which has determined us to select the original words for our consideration, rather than the Apostle’s citation of them.

From the words before us we shall be led to consider,

I. The duty inculcated.

Certainly the love of enemies was never regarded as a duty by any of the heathen philosophers. Whatever might be occasionally spoken by them in praise of magnanimity, the love of enemies, and the rendering of good for evil under all circumstances, was never admitted by them as a proper principle and rule of conduct. Such a principle is directly contrary to all our natural opinions and feelings.

By nature, we are all inclined to render evil for evil.

There is not a child that does not manifest this disposition, as soon as it begins to act. Nor is there anyone whose own experience will not furnish him with unnumbered proofs that this is the natural bent of his own heart.

Circumstances may indeed prevent us from retaliating injuries in an open way; the person that has inflicted the injuries may be out of our reach; or be too powerful for us to contend with; or be so low, as to be deemed unworthy of our notice.

But in our hearts, we shall find the vindictive principle strongly operative, disposing us to take pleasure in any evil that may have befallen our enemy, and to decline yielding any service to him, which, under the influence of a better principle, we might have rendered him.

The man under the workings of hatred scarcely thinks of his enemy but with pain, and with a direct reference to the injuries received from him; and though from lack of opportunity he may not retaliate, he has in him the spark, which might soon, by a concurrence of circumstances, break forth into a flame!

In proof of this we need only see how this spirit has operated in others; sometimes rankling for years, until an opportunity to gratify itself should offer; and sometimes bursting forth at once into furious resentment.

The sons of Jacob, Simeon and Levi, full of indignation against Shechem for defiling their sister Dinah, formed a plan to murder, not Shechem only, but every male of the city in which he dwelt. To put them off their guard, and disable them for resistance, they devised a most hypocritical scheme, and most infernal that could enter into the heart of man; having succeeded in which, they executed their bloody purpose without pity and without remorse, Genesis 34:13-15; Genesis 34:25.

In Absalom’s bosom the determination to avenge the wrongs which his sister Tamar had sustained, and to expiate them by the blood of Amnon, her offending brother, rankled two full years; until by artifice he was enabled to effect his murderous design! 2 Samuel 13:15; 2 Samuel 13:28.

More rapid, but not less cruel, was the vindictive wrath of David, when Nabal had refused to recompense his services in the way he desired; he instantly hastened with an armed force to cut off Nabal, and every male belonging to his numerous household! 1 Samuel 25:21-22.

Alas! alas! what is man, when left to the workings of his own corrupt nature? His every thought accords with that Pharisaic principle, “You shall love your friend, and hate your enemy.”

By grace, we are enabled to overcome our natural sinful bias, and render good for evil.

Every species of revenge it absolutely forbids, even in thought. “Do not say, I will do so to him, as he has done to me; I will render to the man according to his work! Proverbs 24:29.”

To this effect were those ordinances of Moses, “You shall not avenge, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself! Leviticus 19:18.” And, “If you meet your enemy’s ox or his donkey going astray, you must surely bring it back again to him; and if you see his donkey lying under his burden, and would forbear to help him, you shall surely help him! Exodus 23:4-5.” Thus by the law of Moses the secret alienation of heart was to be counteracted by the exercise of actual kindness and benevolence.

But the words of our text are stronger still, and especially as they are cited by the Apostle Paul. The idea conveyed by him is, that we must not merely give our enemy bread and water when he needs it, but must feed him with the tenderness of a mother towards her little infant! Romans 12:20. O what a victory does this suppose over all the vindictive feelings of our hearts!

We have a beautiful instance of this recorded in the history of Elisha. The prophet was surrounded by an army of Syrians, determined to apprehend and destroy him. By a power communicated to him from above, he smote them all with blindness, and then conducted them into the heart of Samaria. The king of Israel having gained this advantage over them, would have slain them; but the prophet said. “You shall not smite them; but shall set bread and water before them, that they may eat and drink, and go to their master 2 Kings 6:21-22.” Such is the disposition which we also are called to exercise towards our most inveterate enemies. We must “bless those who curse us, do good to them that hate us, and pray for those who despitefully use us and persecute us Matthew 5:44.” If they should have offended against us ever so often, even seventy times seven, we are still to retain the same disposition towards them, and to manifest it the very instant they express regret for the unkindness they have shown us! Matthew 18:22.

Nor are there to be any other bounds to our forgiveness, than those which the Lord Jesus Christ has affixed to his; we are to forgive others “even as Christ has forgiven us! Ephesians 4:32;” and, if we refuse to do so, our doom is sealed, “So also shall the Lord do unto you, if you from your hearts forgive not every one his brother their trespasses, Matthew 18:35.”

Such is the duty which we are called to perform; but, that we may not be deterred by the arduousness of it, let us consider,

II. The encouragement given to us to perform it.

If we act thus, we have reason to hope:

1. That we shall overcome the hatred of our enemy.

Certain it is, that no enemy was ever yet won by a vindictive conduct. We may, it is true, silence him by power; but we never can gain his affections by anything but love. And this will, if not always—yet sometimes, prevail; as Paul intimates, when he says, “Do not be overcome of evil; but overcome evil with good Romans 12:21.” Indeed, where there is a spark of hypocrisy left, we cannot but hope that such benevolence as this will at last prevail.

We have some remarkable instances of this in the life of David. Saul had persecuted him with most relentless and bitter animosity; yet, when David twice had him in his power, and could easily have destroyed him, he spared his life; and by this generosity constrained his persecutor to confess his own extreme injustice, and to take shame to himself for his own malignant and cruel proceedings! 1 Samuel 24:4; 1 Samuel 24:11; 1 Samuel 24:16-19; 1 Samuel 26:12; 1 Samuel 26:21; 1 Samuel 26:25.

Such effects we also may hope to see produced on our enemies. It is well known that metals are fused, not by putting fire under them, but by heaping also coals of fire upon them; and thus shall the hard hearts of our enemies be melted by accumulated instances of undeserved love. True, we cannot convert their souls by this; for nothing but omnipotence can effect so great a work as the conversion of a soul; but we may reasonably expect to appease their wrath, perhaps also to slay their enmity against us; and one such victory will be a rich recompense for all the forbearance we have ever exercised, and all the love we have ever displayed.

2. That we shall be rewarded by our God.

This is plainly asserted in our text; and to all who conform themselves to the direction before us shall the promise be assuredly fulfilled.

It shall be fulfilled here on earth; for such conduct will bring unspeakable peace into the soul. It is said, that revenge is sweet; but with infinitely greater propriety may it be said, that the returning of good for evil is far more sweet. Revenge is a malignant pleasure, such as we may suppose Satan himself felt, when he had prevailed, as he thought, against the Lord of life and glory; but the other is such a sacred pleasure as Christ himself felt, when he prayed, “Father, forgive them; for they know not what they do.”

What satisfaction did David experience, when, in consequence of Abigail’s interposition, he had changed his mind in relation to Nabal, and sacrificed his resentment to a sense of duty! Again and again did he bless her for diverting him from his purpose, 1 Samuel 25:32-33. And we also, whenever love rises superior to resentment, and enables us to render good for evil, shall find unspeakable comfort springing up in our souls.

But the promise shall be yet more fully accomplished hereafter. Every act of patient self-denial and of generous love will be noticed by God with special approbation; and, if a cup of cold water given to a disciple for Christ’s sake shall never lose its reward, then much less shall services rendered to an enemy for his sake pass unnoticed.

Peter tells us that we are called to such trials, and carried through them in a triumphant manner, on purpose “that we may inherit a blessing, 1 Peter 3:9.” But the point is repeatedly asserted by our Lord himself, “Blessed are the merciful; for they shall obtain mercy!” “Forgive, and you shall be forgiven! Luke 6:37.” Let this thought occupy the mind; and the performance of the duty will be a delightful task.

ADDRESS.

1. Guard against those sinful reasonings which favor the indulgence of a vindictive spirit.

You will be sometimes inclined to think that the exercise of resentment is necessary; and that if some displeasure is not manifested, your enemies will be emboldened to proceed to still further outrages. But look at the command of God; and, if this is clearly on the side of forbearance and love, say to every contrary suggestion, “Get behind me, Satan; you are an offence unto me!”

2. Set the Lord Jesus Christ before you as your example.

There are many passages in the Psalms which seem to breathe a spirit of revenge, particularly Psalm 109; but these are frequently only prophecies, which might properly have been translated in the future tense; and when they are clearly imprecations, as sometimes they surely are, they are spoken in the person of the Messiah, who had a right either to denounce or imprecate judgments on those who obstinately rejected all the offers of his grace.

David, when speaking in his own person, manifested the same spirit that befits us, Psalm 35:13-14. But David was a fallible man, like unto us; as we have seen in the case of Nabal. Look therefore to the Lord Jesus Christ himself, in whom was no sin. When you were enemies, He left the bosom of his Father for you; yes, “when you were yet enemies, he died for you!” I need say no more. Set him before you, and your way will be clear; and, if you look to him for all needful support, his “grace shall be sufficient for you,” and you shall be able to do all things through the strength he will impart!

Charles Simeon

Proverbs 24:30-34

“I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well; I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall your poverty come as one that travels, and your want as an armed man!”

If we have an observant eye, and a mind open to receive instruction, there is nothing in the creation which may not afford us some useful lessons. We may learn as much from what we see, as what we hear; and as much from what is evil, as from what is good. Indeed it is a mark of true wisdom to exact a tribute, as it were, from everything which comes within our reach, and to allow nothing to pass without contributing its quota to our stock of useful knowledge.

Solomon has set us a good example in this respect; he saw a vineyard that had been shamefully neglected; and instead of turning away from it, as incapable of affording either pleasure or profit to his mind—he set himself to “consider it well, and to derive instruction from it.” Surely then we cannot be unprofitably employed while we consider,

I. The sight which Solomon observed.

It is not uncommon to see ground poorly cultivated, or business neglected; but as people reprehensible for inattention to their worldly concerns are comparatively few—we apprehend that the remedying of the evils arising from it comes rather within the province of private admonition than of public discussion. We shall therefore take occasion from the text to speak of a vineyard which all ought to cultivate, but which all are too prone to neglect. This vineyard is the soul.

1. Generally speaking, the soul lies uncultivated.

A man possessed of a common vineyard, ought to procure good plants for it, and to water it regularly, and to weed it carefully, in order that it may yield him its fruits of increase, Matthew 21:33. In the same way, we have the same labor to perform for our souls. We ought to get it filled with the choicest graces from Heaven. We should water it with prayers and tears, and seek to have it nourished with the influences of the Holy Spirit, which when duly sought, will descend on it as the dew, and distill upon it as rain upon the newly-mown grass. We should be daily occupied in pulling up the thorns and nettles that spontaneously rise, and which, if allowed to remain, will materially impede the growth of every good plant.

But is there not reason to fear that the greater part of us have shown ourselves “slothful and void of understanding?” Have we not been shamefully remiss in our attention to these great concerns? Have not the fruits produced by us, been “grapes of Sodom, and clusters of Gomorrah?” Have not unbelief and impenitence, pride and anger, envy and malice, covetousness and impurity, with ten thousand other noxious weeds—been allowed to spring up and grow within us, until they have even “covered the face of the ground!” Alas! the proofs of spiritual sloth are but too evident in us all!

2. Generally speaking, the soul lies unprotected.

Whatever care a man should take of his vineyard, he would lose his labor, if he should forget to fence it in, “the wild beast of the field would soon root it up and devour it.”

In the same way, what then can be expected to spring up in our souls, when they are left at the mercy of every enemy that chooses to tread them down? We would long since have fortified them with mere purposes and resolutions. These purposes and resolutions, it is true, can avail nothing, if made in our own strength. But, if made in reliance upon God, they will be no slight barrier against the invading foe!

Joshua, in Joshua 24:15,
David, in Psalm 119:106,
Nehemiah, in Nehemiah 6:11,
Paul, in Acts 21:13,
—all of these found them useful and effectual for their preservation. We should also have had our souls strengthened by the grace of Christ. That would have proved “sufficient for us;” it would have been even as a wall, yes, “as a wall of fire, round about us.” Above all, we should have taken care to have them encompassed by God’s holy covenant, “which is ordered in all things and sure.” Enclosed by that, we might defy all the assaults of earth and Hell.

But have we been careful thus to protect our souls? Have we not rather left them open to the incursion of our enemies, the sport of every temptation and the prey of every lust?

Such a melancholy sight should make us doubly attentive to,

II. Solomon’s reflections upon the sluggard’s field.

Solomon was more desirous to benefit himself, than to incriminate others, even though their conduct was justly reprehensible. His reflections therefore on the sight which he beheld, were of a general nature respecting the evil and danger of sloth.

In the same way, the state of our souls may well lead us to similar reflections, and:

1. Convince us that sloth is Deceitful.

The slothful man does not intend to involve himself in ruin; he only pleads for a little more indulgence of his indolent habits. But, alas! His “little slumber” insensibly becomes a great deal; his time passes away, and his work is left undone. The rest which he takes, instead of refreshing him, enfeebles all his powers, and indisposes him for action; so that, though he never intends to plunge himself into difficulties, he does it most effectually.

In the same way, how lamentably does an indisposition to spiritual labor deceive us! No man intends to destroy his own soul; he only pleads for a little more delay, a little more slumber; he thinks he shall awake in time enough to do all that is necessary. Thus, while he sleeps, the thorns and nettles grow, and seed, and multiply, and take such deep root, that they can scarcely ever be eradicated! In the mean time, every good desire that may at any time have sprung up within him, is choked; and the decaying wall that should protect him falls to the ground.

Ah! how many thousands have perished, like Felix, while they were waiting for “a more convenient season!” There has always been some “lion in the way, Proverbs 26:13-15,” whenever the time came for labor and exertion; and thus they have lost the only season which the great Gardener had allotted for the performance of their work.

2. Convince us that sloth is Ruinous.

The ruin of a man who neglects his farm or merchandise is gradual and irresistible; his finances become more and more embarrassed; and at last he is apprehended for debt, immured in a prison, and reduced to utter “poverty and want.” What a picture does this exhibit of a man who neglects his soul! He does not feel the consequences all at once; but “his poverty comes as one that travels”—it proceeds gradually step by step; it is not one hour, or day, that makes a very great difference to a man that is traveling many hundred miles on foot; but every step in reality brings him nearer to his journey’s end; and so it is with the man that indulges spiritual sloth; his ruin approaches, though imperceptibly, every day and hour; but though it comes insensibly—yet it will seize upon him irresistibly, even “as an armed man.”

How glad would many be in their dying hours, if a portion of the time which they have wasted, could be restored to them! How glad would they be if they could recover the seasons they have lost! But death waits not their leisure; when sent, death executes his office, and transmits them, however reluctant, to the tribunal of their Judge! O that we would endeavor to realize these reflections in our minds, that we may not learn the truth and awfulness of them by bitter experience!

By way of improving this subject:

1. We entreat you all to inquire into the state of your spiritual vineyard.

Look well, and compare your ground with that of others; not of sluggards like yourselves—but of the Apostles and primitive Christians. And do not mistake, as, alas! too many do, weeds for plants, such as:

worldliness, for prudence,
levity, for cheerfulness,
formality, for devotion,
pride and hypocrisy, for zeal and piety.

But consult those who are able to instruct you, and be willing to have:
your vineyard weeded,
your plants pruned,
your wall raised, and
your habits of indolence subdued.

2. We entreat you all to cultivate your spiritual vineyard with speed and diligence.

Had we improved our past time with diligence—then how different would have been the state of our souls! O think of the time that is irretrievably lost; and the probable shortness of that which remains! Do not let sloth deceive you any more. There is not one among us who may not see in his own soul what advances sloth has made, and what an increase of work it has occasioned. Let us be thankful that the period for cultivation is not yet ended; and let us henceforth “walk, not as fools, but as wise, redeeming the time, because the days are evil!”

Charles Simeon

Proverbs 24:11-12

“If you forbear to deliver them that are drawn unto death, and those that are ready to be slain; if you say: 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?”

Official influence is a valuable talent; but to use it aright is often very difficult, and painful to the feelings. Hence those who are possessed of it, are apt to shrink back, when the exercise of it is likely to involve them in much trouble; and they will connive at abuses which they cannot easily prevent. For such connivance they have excuses ever ready at hand, “They were not aware of the circumstances;” or, “They thought their interposition would be to no purpose.” But power and responsibility are inseparable; and the magistrate who neglects his duty, must give an account of such neglect to God, and have his excuses weighed in the balance of the sanctuary. To support the needy, and to relieve the oppressed, is a sacred duty, which no man can neglect, but at the peril of his soul; and to deceive ourselves with vain excuses is folly in the extreme.

We shall not however limit our views of this subject to magistrates, but shall extend them generally to all those excuses which men make for their neglect of acknowledged duties; and shall consider,

I. The excuses by which men deceive their own souls.

None are so hardy as to deny their obligation to serve God—yet the great mass of mankind will plead excuses for their neglect.

1. Excuses for their neglect of spiritual duties.

“They have not time to attend to their spiritual concerns.”

Not time? For what then is their time given them? What other business have they in comparison with this? But, if they would speak the truth, is not their disregard of true religion to be traced rather to:
their lack of inclination to spiritual things;
their lack of faith in the divine records;
their lack of all fear of God;
their lack of all concern about their souls?

How vain then their plea of lack of time, when their neglect arises from a total alienation of their hearts from God!

2. Excuses for their neglect of moral duties.

The duties of sympathy, of compassion, of activity in supporting the distressed, are mentioned in our text. Now for the neglect of these duties, such as:
the visiting of the sick,
the instructing of the ignorant,
the relieving of the needy, and
the comforting of the afflicted
—men will plead ignorance, inadvertence, forgetfulness, or inability.

But is there not a great degree of criminality attaching to us, if we do not search out the poor and afflicted, on purpose to alleviate their distresses? Is not the true cause of our supineness, that we have:
no love to our fellow-creatures,
no zeal for God,
no gratitude for redeeming love?

It is in vain to think that our neglects are trivial under any circumstances, and more especially when they originate in cowardice, and sloth, and selfishness!

Seeing then that such excuses are vain. Let us mark,

II. The folly of resting in excuses.

Were there no God to call us into judgment, our delusions would be of less consequence; but there is a God by whom all our excuses will be weighed!

1. God will judge with truth.

He looks not at the outward appearance, “He searches the heart and tries the thoughts,” and is privy to the most secret workings of our minds. We may easily deceive ourselves; but him we cannot deceive. See how forcible is the appeal made to us in our text. Can we have any doubt whether he sees our conduct, or forms a correct estimate of it? Let us remember, that “he will bring to light the hidden things of darkness, and make manifest the counsels of the heart;” and that, whatever our judgment be, his will be according to truth.

2. God will recompense with equity.

Here again the appeal is strong, and carries conviction with it. We are sure that “God will judge the world in righteousness,” and “give to every man according to his works. “Whatever we have sowed, that shall we also reap; if we have sowed to the flesh, we shall from the flesh reap corruption; but if we have sowed to the Spirit, we shall of the Spirit reap life everlasting.”

Let this subject teach us:

1. To be jealous over ourselves with a godly jealousy.

We are apt to think that conscience is a safe guide, and that we may rest satisfied with its testimony. But conscience is corrupted by the Fall, as well as all the other faculties of the soul. It is blinded, bribed, partial, and in many instances “seared as with a hot iron.” Hence it is that “every man’s way is right in his own eyes.” Paul thought he ought to do many things contrary to the name of Jesus; and was approved by his own conscience, while he was sinning against God with all his might. Do not be therefore satisfied merely because you feel no condemnation in your own minds; but beg of God to enlighten your conscience, that it may guide you aright, and keep you from those delusions which would involve you in everlasting ruin.

2. To live in daily expectation of the future judgment.

Ask yourselves, not merely, What do I think of this or that conduct? But: What would God say to it, if I were instantly summoned to his tribunal? Such a question as this would often lead you to a very different estimate of yourselves from that which you have formed; and the consideration of his recording everything in order to a future judgment would tend to keep you vigilant in all your conduct. Walk then as in his sight, and be satisfied with nothing which you are not well assured will satisfy him.

Charles Simeon

Proverbs 23:26

“My son, give me your heart!”

This address, however it may be considered in some respect as delivered by Solomon to his son, must certainly be understood as proceeding from Him who is Wisdom in the abstract, Wisdom personified, even from the Lord Jesus Christ! Proverbs 8:1; Proverbs 8:22-32; and as directed generally to all men, but especially to those who regard him as their Sovereign Lord. And though the more immediate object of the address may seem scarcely suited to this view of it, (because those who are possessed even of incipient piety may seem less likely to fall into the snare which is there spoken of,) yet the caution is necessary for youth of all descriptions; and, as a general lesson, it teaches us that there is no snare whatever into which we may not fall, if our hearts are not given up to God; and that the only sure way of being kept from sin of every kind, is, to give the heart to God.

Taking the words then as addressed by the Lord Jesus Christ to all who acknowledge his paternal authority, we will proceed to mark the extent and reasonableness of this command.

I. The extent of this command.

1. To give our heart to God, implies that we give him the affections of our soul.

These should all center in him, and in him alone. Him we should desire as our supreme good, and in him should we delight as our chief joy. We should be able to say with David, “Whom have I in Heaven but You? and there is none upon earth that I desire besides you! Psalm 73:23.”

2. To give our heart to God, implies that we give him the confidence of our mind.

If there is anything besides God in the whole universe on which we rely, we do not really give our heart to him. To trust, though in ever so small a degree, in an arm of flesh, argues a departure of heart from God, Jeremiah 17:5. We should confide altogether in his wisdom to guide us,
in his power to uphold us,
in his goodness to supply our needs,
and in his truth to fulfill to us the promises of his Word.

We should consider him as alone able to help us, and as all-sufficient for our utmost necessities. “Trust in the LORD with all your heart, and do not lean on your own understanding!” Proverbs 3:5

3. To give our heart to God, implies that we give him the service of our life.

Without this, all else is vain. Obedience is the certain fruit of love to God, John 14:15; John 14:21. Yes, it is altogether identified with it, “This is the love of God, that you keep his commandments, 1 John 2:3-5.” To the man that has given his heart to God, no commandment can be grievous, 1 John 5:3.

The extent of the command being ascertained, we proceed to show,

II. The reasonableness of this command.

To surrender up our whole selves to God, is called by Paul, “a reasonable service, Romans 12:1.” And reasonable indeed it is:

1. Because of his right over us, as our Creator.

God “made all things for himself; all that we are, and all that we have—was given us by him, to be improved for his glory. How then can we with propriety alienate anything from him? A potter feels himself entitled to the use of the vessel which his own hands have made. In the same way, has not God a right to all the services that we can render him? Of all that have truly given their hearts to God, it may be said, “No man lives to himself; and no man dies unto himself; but whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord’s! Romans 14:7-8.”

2. Because of his mercies towards us, as our Redeemer.

The Lord Jesus Christ has “redeemed us to God by his own blood;” and by this has acquired a new right over us. To this effect the Apostle says, “You are not your own; you are bought with a price; therefore glorify God with your bodies and your spirits, which are his! 1 Corinthians 6:19-20.” And in another place he gives this as the duty of every man according to the dictates of his most deliberate judgment, “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again! 2 Corinthians 5:14-15.” Was he mistaken in his judgment? Are we at liberty to alienate from him what he has purchased at so great a price?

3. Because of his relation to us, as our spiritual Father.

If we profess to have been born again, and begotten to God by his Word and Spirit, then are we yet further bound to him by the relation he sustains towards us, “What manner of love is this, with which the Father has loved us, that we should be called the sons of God!” Can we have learned to cry, “Abba, Father!” and doubt whether the giving of our hearts to him is a reasonable service? The utmost then we can do to serve and honor him is no more than our bounden duty.

4. Because of the utter worthlessness of all his competitors.

What is there worthy to be compared with him? The whole creation is but as “a broken cistern that can hold no water!” Shall we then, “for anything that is in it, forsake the Fountain of living waters?” Survey the choicest blessings that the world affords; and they are all “vanity and vexation of spirit.” Are these then to stand in competition with him who is the unfailing and only source of all blessedness? The more we see the vanity of all created good—the more we shall see the reasonableness of giving our hearts to God alone. We must not only not love our father or mother more than him, but must “hate every earthly relative—yes, and our own lives also, in comparison with him! Luke 14:26.”

APPLICATION.

1. In a way of affectionate invitation.

In this view we may take the words of our text, even as an invitation to us from the Lord Jesus Christ to set our affections on him alone. And how astonishing is it that he will accept such hearts as ours! If we of ourselves had presumed to offer them to him, how justly might he have rejected and despised the offering! Yet behold, he solicits it at our hands! And what can such an offering add to him? Does he need anything from us? or can we add anything to him? O then admire and adore this astonishing condescension; and let him not woo your souls in vain.

2. In a way of authoritative injunction.

This command of Almighty God is not to be trifled with. Let none presume to withstand it, or to delay their obedience to it; for if we obey it not, we never can behold his face in peace! 1 Corinthians 16:22. Attend to it then; and see that you obey it in truth. Give not to your God and Savior a divided heart; for such an offering he will not accept; but give yourselves wholly to him; and so shall that promise be fulfilled to you, “I will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty!”

Charles Simeon

Proverbs 23:23

“Buy the truth; and sell it not!”

The rich variety of metaphors contained in the Holy Scriptures gives an endless diversity to the most simple truths; and the commonness of those metaphors brings home to our minds the deepest truths with a clearness that cannot be misinterpreted, and a force that cannot be withstood. The idea of buying and selling is familiar to every mind; so familiar, that many would be offended at the application of it to the concerns of the soul. But we should not affect a squeamishness which the inspired writers did not feel; except, indeed, in reference to subjects which, though not offensive to Jewish ears, the refinement of modern ages has justly deemed indelicate. Permit me then, without offence, to show you,

I. What it is that is here commended to us.

Truth, abstractedly considered, is of great value; and the acquisition of it in science and philosophy is counted worthy of the most laborious researches. In astronomy, for instance, the ascertaining of the motion and mutual relation of the heavenly bodies is justly regarded as a rich recompense for a whole life of labor. But this is not the truth of which my text speaks; for that, once gained, remains with us; whereas the truth which is here commended to us may be sold as well as bought.

“The truth” here referred to is the Gospel.

The Gospel was revealed to Abraham, as well as unto us; and it was made yet more fully known to Moses and the Israelites; though, from their “not mixing faith with it, it did not profit them.” On us it shines in its meridian splendor; it exhibits to us a Savior, even, our incarnate God, living and dying for sinful men; and marks our path to Heaven so plainly, that “a way-faring man, though a fool, cannot err therein”.

This gospel truth is of incalculable importance to every man.

There is much truth which the philosopher alone can appreciate or understand. But “the truth as it is in Jesus,” may be understood by all. It is not by strength of intellect that its wonders are discerned, but by a spiritual perception, which God alone can impart, 1 Corinthians 2:14. “At that time Jesus said: I praise you, Father, Lord of Heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children! Matthew 11:25-26.” And to every human being it is of equal importance; none can be saved without it, and by it every creature in the universe may be saved.

Our blessed Lord has assured us of this, “You shall know the truth; and the truth shall make you free! John 8:32.” Nothing but gospel truth will impart true freedom; but that will make us free indeed; delivering us from all the guilt we have ever contracted, and from all the bondage under which we have groaned. Let us only “receive the truth in the love of it,” and we shall he brought by it into the “glorious liberty of the children of God.”

II. The advice given us in relation to gospel truth.

“Buy the truth!”

“Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding!” Proverbs 4:7

It must be purchased. As freely as it is given, I say again, it must be purchased; it must be bought with labor, and with the sacrifice of everything that can stand in competition with it. The fruits of the earth, though given us entirely by God through the beneficial influence of the sun and rain-clouds, must be sought and labored for; nor can we hope to obtain “the fruits of the Spirit” without similar exertions. Solomon tells us, that, notwithstanding that it is “the Lord who gives knowledge”—that “we must cry after it, and lift up our voice for it, and seek it as silver, and search for it as for hidden treasures; and that then only can we understand the fear of the Lord, and find the knowledge of God! Proverbs 2:3-6.”

Nor is it less necessary that we be ready to part with all earthly interests in order to secure gospel truth. Our Lord compares the Gospel salvation to “a treasure hidden in a field,” and to “a pearl of great price; which whoever finds, should go and sell all that he has and purchase it! Matthew 13:44-46.” If, like the Rich Youth in the Gospel, we refuse to part with all, we never can possess the salvation of God.

Paul is our pattern in this respect. He possessed more religious accomplishments than most any other person, yet he says, “Whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ–the righteousness that comes from God and is by faith, Philippians 3:7-9.”

And it is worthy of observation, that among the things which he despised thus, are to be reckoned, not his temporal interests only, but his own carnal wisdom and his legal righteousness! Philippians 3:9, which, to a man of Pharisaic habits, are far more dear than all the world besides. After his example, then, we must renounce all that is pleasing to flesh and blood, and take “Christ for our Wisdom, our Righteousness, our Sanctification, and our complete Redemption!”

2. “Sell it not”.

We shall be continually tempted to part with it; but we must “hold fast what we have, that no man may take our crown.” We must “never, after having once put our hand to the plough, look back again.” In seasons of prosperity we may be lulled to sleep; and Satan may rob us of our prize. And in times of persecution we may be intimidated, and draw back through fear.

But “nothing,” however terrible, “should move us.” We should “be ready, not only to be bound, but also to die, at any time, and in any manner, for the name of the Lord Jesus.” If called to suffer for his sake, we must “rejoice that we are counted worthy” of so high an honor; yes, we must even “leap for joy,” because we are thereby rendered conformable to Christ, and because “God is glorified in us.” We must “be faithful unto death, if ever we would obtain a crown of life!”

ADDRESS.

1. Examine whether you have “the truth” set before you.

In purchasing any commodity, you endeavor to ascertain that it is good and genuine. And so must you do in relation to the Gospel. You must not take anything for granted. You have a touchstone, by which you must try whatever is offered to you for sale, Paul speaks of a false Gospel, as finding an extensive currency in the Galatian Church, Galatians 1:6-7; and such a Gospel is but too often commended to us at this day. Examine, then, what you hear; and bring it all to the test of God’s blessed Word.

The salvation which we offer you, is that which Christ purchased for us on the cross; a salvation altogether by grace alone,

and through faith alone, in Christ alone. It is that, and that only, that we call on you to buy. And our counsel is that which is given to every one of you by our Lord himself, “I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see! Revelation 3:18.”

Ascertain, I say, that this is the very truth of God; and then hesitate not to buy it, though at the price of all that you possess!

2. Inquire whether any who have bought gospel truth ever repented of their purchase.

I know, indeed, that you may find stony-ground hearers in every place where the Gospel is preached; yes, and many a Demas too. But the former are people who never had the root of grace within them; and the latter carry back with them into the world a self-condemning conscience, that will embitter their whole lives.

Could you ask of Moses, whether he now regrets, or ever did regret, having sacrificed all the treasures of Egypt for that apparently worthless portion, the reproach of Christ.

Or, could you consult the myriads who “came out of great tribulation,” and who “loved not their lives unto death”—would you find one among them all that thought he had ever paid too dear for this heavenly prize?

No! there is no such thought in Heaven; nor is there any such feeling upon earth among the faithful followers of the Lamb. Do not be afraid, then, to pay the price demanded of you; for, as “the gain of the whole world would be a poor matter in exchange for the salvation of soul;” so the sacrifice of life itself will be found to have been unworthy of a thought, when the glory purchased by it shall have been accorded to you!

3. Do not lose the opportunity that is now afforded to you.

What would millions that are now in the eternal world give, if they could have but one more offer of that salvation which they once despised? And soon you yourselves also will be filled with bitter regret, if you close not with the offer now made to you. Do not say that you are poor, and cannot pay the price; for you are invited “to buy it without money and without price! Isaiah 55:1.”

O that I might but prevail upon you, before it is too late! Refuse not, with Herod, to give up your Herodias; nor, with Agrippa, to become altogether Christians; but now forsake all for Christ; and expect, both in this world and the next, a rich and glorious recompense! Luke 18:28-30.

Charles Simeon

Proverbs 23:17-18

“Do not let your heart envy sinners, but live in the fear of the LORD always. Surely there is a future, and your hope will not be cut off.”

The men of this world, feeling but little restraint from the voice of conscience or the fear of God, gratify, each in his own way, their natural inclinations, and therefore they appear happy.

The people of God, especially under troubles and persecutions for righteousness sake, are almost ready to look upon the wicked with an eye of envy. For if this present world alone were considered, and temporal enjoyments were the proper standard of happiness, perhaps the ungodly might on the whole be encouraged as possessing a happy and an enviable lot, Psalm 73:3-5.

But the righteous, under whatever disadvantages they may lie, have no just cause to “envy sinners;” seeing that nothing but disappointment awaits the people of this world; while the servants of God, who look forward to heavenly bliss, can never be disappointed of their hope. On this assurance the exhortation in my text is founded; and for the fuller elucidation of the subject, I will set before you,

I. The duty inculcated.

“The fear of the Lord” is, especially in the Old Testament, a common expression, comprehending in its import the whole of saving religion. And when we are bidden to live under its influence always, we must understand the precept as enjoining us to maintain, throughout the whole course of our lives:

1. A sense of love to God, as our Father.

Jehovah, as reconciled to us through the Son of his love, stands in the relation of a Father to us; for all, the very instant they believe in Christ, have “the privilege of becoming the Sons of God, John 1:12.”

Until we come to God by Christ, we have no filial fear of him in our hearts. A slavish fear of him we may have; but we neither have, nor can have, “a Spirit of adoption, emboldening us to call him Father;” for “the Holy Spirit can never bear witness with our spirit, that we are the Lord’s, Romans 8:15-16,” until we are made his by faith in Christ Jesus, Galatians 3:26. But when we have become his children, then we must go in and out before him with holy confidence, exactly as dutiful children before a loving parent. To walk thus before him was the perfection of Abraham’s attainments, Genesis 17:1; and it is that which is held forth to us also as the summit of a Christian’s duty and privilege, Ephesians 5:1.

2. A sense of duty to God, as our Master.

This is united with the former by God himself, “A son honors his father, and a servant his master; if, then, I am a father, where is my honor? and if I am a master, where is my fear? Malachi 1:6.” Now, what is the conduct of a good servant? When he rises in the morning, he asks himself, ‘What have I to do for my master? and through every part of the day, even to the close of it, the same question recurs to his mind, and calls forth suitable exertions for the discharge of the duties required of him. And if, when engaged in executing his master’s commands, he were solicited by anyone to embark in some other pursuit, he would immediately reply, as our blessed Savior did, “I must be about my Father’s business;” nor could any consideration tempt him to neglect his duty. He would, under all circumstances, regard his master’s work as claiming a just preference at his hands, and his master’s approbation as that which, above all, he was anxious to obtain.

Let it be thus, then, with you in every situation of life; and make it your one business to approve yourselves as good servants of Jesus Christ.

3. A sense of responsibility to God, as our Judge.

Never are you to lose a sense of this. It is quite a mistake to call this legalism. Paul, and all the Apostles, acted with a direct reference to the future judgment; and sought so to demean themselves that they might welcome the second coming of their Lord, and stand with boldness before him at that solemn day! 1 Corinthians 9:26-27. 2 Corinthians 5:9-10. James 5:8-9. 1 Peter 5:1-4. This will secure the obedience of the heart; for in that day shall “the secrets of men’s hearts be disclosed,” and, “their inmost counsels be made manifest;” and, to secure his approbation then, you must be upright, and without any allowed deceit.

Let every place then bear, as it were, this inscription, “You, God, see me;” and take heed to your thoughts, no less than to your actions, so that you may be found “sincere and without offence until the day of Christ! Philippians 1:10.”

And, lest such a constant attention to duty should appear irksome to you, let me show you,

II. The encouragement given to us in living in the fear of God.

The whole Scripture declares, that, “truly, there is a reward for the righteous! Psalm 58:11;” and this, I conceive, is the true import of my text, see Proverbs 24:14.

The ungodly hope to find happiness in their ways of sin; but they pursue a phantom, and embrace a shadow.

But not so those who fear the Lord; they shall “have a sure reward;” as God has said, “The hope of the righteous shall be gladness; but the expectation of the wicked shall perish! Proverbs 10:28 with 11:18.”

What, then, my brethren, do you expect?

Do you expect pardon of sin?

This shall surely be accorded to you; for “in the fear of the Lord there is strong confidence; and his children shall have a place of refuge, Proverbs 14:26.” Yes, truly, however numerous your sins may have been, “they shall all be blotted out, even as a morning cloud.” Will God cast out one who comes to him in his Son’s name? Will he spurn from his footstool one humble suppliant? No, “to this man will he look, even to him who is poor and of a contrite spirit, and who trembles at his Word, Isaiah 66:2;” and “to him will he give beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness! Psalm 61:1-3.”

Do you expect peace of conscience?

This also shall you possess. Hear what David says, “What man is he who fears the Lord? Him shall the Lord teach in the way that he shall choose; and his soul shall dwell at ease, Psalm 25:12-13.” Peace is the legacy which Jesus has bequeathed to all his redeemed people, saying, “Peace I leave with you; my peace I give unto you! John 14:27.” “To the wicked there is no peace, Isaiah 57:21, “but for you is there “a peace that passes all understanding.”

Do you expect strength for duty?

Doubtless you may have many difficulties to encounter; but God himself promises that “your strength shall be according to your day.” His very covenant with his people is, “He will put his fear in their hearts, that they shall not depart from him, Jeremiah 32:40.” This is a principle which cannot but operate, and cannot but be effectual for the mortification of all sin, and for the performance of all duty. See its operation in the Apostle Paul. Under trials as severe as man could well be called to endure, he said, “I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it is by life or by death Philippians 1:19-20.”

Thus you may encounter all difficulties without fear; and, knowing in whom you have believed, may assure yourselves that no enemy whatever shall be able to prevail against you! Romans 8:35-39.

Do you expect comfort in death?

This also is secured to you, “Mark the perfect man, and behold the upright; for the end of that man is peace! Psalm 37:37.” I do not say that you shall have joy; for there may be in the very nature of your disorder much to prevent that buoyancy of mind which is a necessary attendant on joy; but peace shall assuredly he your portion, if only you trust in God; for God has said, “I will keep him in perfect peace whose mind is stayed on me, because he trusts in me! Isaiah 26:3.”

Do you expect glory in eternity?

This also shall be yours. Your expectations cannot be too enlarged, if you walk in the fear of God as you are here enjoined, “I know the thoughts that I think towards you, says the Lord; thoughts of good, and not of evil, to give you an expected end! Jeremiah 29:11.” And in this you differ widely from the lost sinner, who casts off the fear of God. To people of this latter description God says, “What fruit had you then of those things whereof you are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, you have your fruit unto holiness and your end everlasting life, Romans 6:21-22.”

Tell me now, brethren, whether you have not encouragement to fear the Lord? and whether there is any sinner in the universe whose portion can be compared with yours?

APPLICATION.

As for you who do not fear God, whatever you may possess of this world, or whatever gratifications you may enjoy—you have a miserable portion indeed! And though you abounded with everything, like the Rich Man in the Gospel—yet a pious Lazarus, that was destitute of all things, or even a martyr at the stake, is a preferable state to yours! Well may you envy the poorest, the lowest saint on earth. Where will you look . . .
for pardon,
for peace,
for strength,
for comfort in a dying hour,
and for glory in eternity?

Think of your misery before it is too late; and beg of God to implant in your hearts that fear of his name, which is the certain and the only prelude to his final approbation!

Charles Simeon

Proverbs 21:25

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

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

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

I. To show you the influence of good desires.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

You must read the Holy Scriptures with meditation and prayer.

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

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

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

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

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

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

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

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

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

Charles Simeon

Proverbs 20:9

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

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

I. The truth that is here intimated.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Our humiliation.

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

2. Our watchfulness.

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

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

3. Our gratitude.

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

4. Our love to Christ.

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

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

Charles Simeon

Proverbs 20:6

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

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

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

This observation we shall confirm, by showing,

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

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

1. Of the immoral and profane.

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

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

2. Of the outwardly moral.

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

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

3. Of the unsound professor.

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

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

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

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

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

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

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

1. Who then is faithful to his principles?

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

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

2. Who then is faithful to his promises?

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

How have we fulfilled these promises?

Has the world been under our feet?

Have all the desires of the flesh been mortified?

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

3. Who then is faithful to his convictions?

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

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

APPLICATION:

1. Learn to be jealous over ourselves.

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

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

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

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

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

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

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

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

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

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

Charles Simeon