Proverbs 3:17

“Her ways are ways of pleasantness, and all her paths are peace!”

To be sincerely and eminently pious, is considered by the world as a symptom of weakness and folly. But the Scriptures represent such a life as characteristic of true wisdom. Upon such “wisdom” Solomon bestows the highest commendations, verses 13-16.

That this is the true meaning of “wisdom” and “understanding” is evident from Job 28:28. He speaks of it as incomparably more precious than gold, or rubies, or any earthly good whatever; he paints wisdom as a queen disposing of riches, honor, and longevity to all her subjects. And because we are more captivated by the idea of pleasure than of anything else, he commends her to us in the text as productive of it in the highest possible degree.

We are naturally led to show from the words before us that,

I. Piety is pleasant in its exercise.

In confirmation of this truth, let us,

1. Consider piety in a general and comprehensive view.

True piety, as our Lord informs us, is comprehended in two things; the love of God, and the love of our neighbor.

Let us then inquire into the love of God.

Suppose a person filled with admiration of the divine perfections as exhibited in the works of creation—must not that be a pleasant exercise of mind?

Suppose him rising yet higher to the works of redemption, and contemplating the justice and the mercy, the truth and the love, the wisdom and the goodness of God—as united, and harmonizing, and glorified in the cross of Christ.

Suppose him, I say, contemplating these with rapture, until he bursts forth in songs of praise similar to those uttered by the angels at the birth of Christ, or those which are now sung around the throne of God—would there be no pleasure in such an employment?

Suppose him yet further meditating upon the mercies of God given to himself in particular, and adoring the triune God for all the wonders of electing, redeeming, sanctifying grace—must not such a frame be pleasant?

Inquire, next, into the love of our neighbor.

Suppose one to be exercising all those dispositions towards him which his relation to us or his situation demands.

Suppose one to be rejoicing with him in his prosperity, or to be weeping over his adversity in tender sympathy.

Suppose one to be stretching out the hand of charity for his relief, or administering consolation for his support.

Is there no pleasure in all this? Surely he has not the heart of a man, who can question this obvious, indubitable truth.

2. Consider piety in its most difficult and painful duties.

Repentance is a principal duty of true piety; but can we find, it may be asked, any pleasure in that? We answer, Yes, only view repentance in its proper light, and we will affirm that it is pleasant.

Suppose that one of us had by mistake swallowed somewhat that was poisonous; that we felt the deadly venom preying on our vitals; and that our physician informed us, that, unless removed from our stomach, the poison would destroy us in a few hours; would we deem the exertions necessary for the removal of it a painful task? Would we not gladly renew them, until we had accomplished our end? Would we not, instead of regretting the pain occasioned by them, feel thankful that we had an opportunity to use them? And would not the success that accompanied our efforts turn our pain into a pleasure?

Such then is repentance; it is a painful exertion to get rid of sin, which, if not expelled from our hearts, will utterly and eternally destroy us; and, though we do not say that pain can ever be pleasure—yet we affirm, that the very pangs of contrition, considered in a complex view, as consonant with our wishes and conducive to our good, are really pleasant. For the truth of our assertion we will appeal to all who ever experienced those pangs; we will ask whether the seasons of their deepest humiliation have not been the sweetest seasons of their lives? We fear no contradiction upon this point, unless from those who are wholly ignorant of the matter.

Self-denial is another, and a very important, duty. But this, it should seem, precludes, in the very nature of it, the idea of pleasure, because it is a thwarting of our own inclinations. We must however include this also among the ways that are ways of pleasantness.

That the gratifying of a corrupt inclination is pleasant to flesh and blood, we cannot deny; but that the mortifying of it is abundantly more pleasant, we do not hesitate to affirm.

Suppose a person tempted to yield to the solicitations of lust, or to gratify a no less keen appetite for revenge; would not a victory over his evil passions afford him more pleasure than a compliance with them? Would not the mortifying of an unchaste desire be attended with a pleasure more pure and refined than could be attained by the indulgence of it? And, granting that the overcoming of evil with evil would be pleasant, (for revenge, they say, is sweet,) would not the “overcoming it with good” afford him incomparably sublimer happiness! Romans 12:21.

Let us illustrate each of these positions by an example. Joseph, we know, resisted the importunity of his mistress; but were his sensations less pleasing when he had got out of the reach of temptation, than they would have been if he had consented to her wishes?

David, when enraged at the ingratitude and insolence of Nabal, went to avenge himself by his destruction; but when stopped and pacified by Abigail, did he regret the loss of any satisfaction which he would have felt in executing his cruel designs? No! he blessed her, and blessed God for her; and found infinitely more delight in the exercise of a forgiving spirit than the completest revenge could ever have afforded him, 1 Samuel 25:31-33. We maintain it then, that the self-denial which piety calls for, is a source of real pleasure to the soul.

The bearing of the cross is another duty inculcated on all the followers of Christ, Luke 9:23. 2 Timothy 3:12. And can this be pleasant? Yes, we must affirm that this also is a source of pleasure to the true Christian. Doubtless the contempt and hatred which we must expect from an ungodly world are not pleasant in themselves; to be shut up in prison, and scourged, and put to a cruel and lingering death—are not pleasant in themselves; but, as endured for the sake of Christ, they are pleasant.

To ascertain this, inquire of those “who took joyfully the confiscation of their goods, Hebrews 10:34;” or those who, with their feet in the stocks and their backs torn with scourges “sang praises to God at midnight, Acts 16:23-25.” Or those who, after their imprisonment, “rejoiced that they were counted worthy to suffer shame for the sake of Christ, Acts 5:41.” Ask what our Lord meant, when he taught his followers to “rejoice and be exceedingly glad,” whenever they should be called to suffer, Matthew 5:11-12. And inquire of all the primitive saints who had learned. through grace, to “glory in tribulation, Romans 5:3.” Inquire of him, who suffered more than any other of the Apostles, and who, speaking of his expected martyrdom, exults in it as a matter of the warmest encouragement, Philippians 2:17-18.

The experience of all true Christians is the same at this day; they “count themselves happy when they are called to endure suffering, James 1:2; James 5:11;” and look upon it as a special honor conferred upon them, when “it is given them to suffer anything for their Redeemer’s sake, Philippians 1:29.” In a word, piety raises us so much above earthly pains and pleasures, as to render us altogether independent on them for our happiness, Habakkuk 3:17-18.

Seeing then that even the most painful duties of piety are sources of pleasure, we may confidently affirm the same respecting “all” her ways.

To this blessed account of wisdom’s ways, we may add,

II. Piety is pleasant in its peaceful outcome.

Mark the influences of piety on all who walk in her ways:

1. Piety is pleasant in life.

None know anything of “peace,” except the true Christian. As God has said, so experience proves, that “there is no peace to the wicked, Isaiah 57:21.” The cisterns to which they go for refreshment, are polluted; or rather, they are “broken cisterns that can hold no water, Jeremiah 2:13.” All that they possess is more “vanity and vexation of spirit.” “Even in laughter their heart is sorrowful; and the end of their mirth is heaviness, Ecclesiastes 2:2. Proverbs 14:13.”

But is it thus with the true Christian? Has he peace in his soul, and joys with which the stranger does not understand? Yes, he “has already entered into rest, Hebrews 4:3.”

He has a tranquility arising from the subjugation of his passions.

He has a holy composure of mind springing from the testimony of a good conscience, 2 Corinthians 1:12.

He has many sweet manifestations of God’s love to his soul.

He has that within him which mitigates every sorrow, enhances every enjoyment, and supplies his every need.

In a word, from committing his soul, and all his concerns, to God, he has “a peace that passes all understanding.” This peace, we say, flows from the very exercises of piety, and is, more or less, an inseparable attendant on them.

To this effect the inspired writers uniformly speak. The Psalmist observes, “Great peace have they that love your law, Psalm 119:165.” To the same purpose Isaiah also says, “The work of righteousness is peace, and the effect of righteousness is quietness and assurance forever, Isaiah 32:17.” Paul confirms their testimony, saying, “To be carnally-minded is death; but to be spiritually-minded is life and peace! Romans 8:6.”

2. Piety is pleasant in death.

Even in the time of health the ungodly cannot bear to think of death; conversation upon that solemn subject is irksome and disgusting to them; they avoid it, because it makes them melancholy. If they are attacked with any fatal disease, their friends do all that they can to abate their fears, and to hide from them the real state of their disorder. When at last they come to feel their danger, then they are full of alarm and terror; and, however much they despised the duties of piety before, they will then begin to pay attention to them.

There are some indeed so blinded by their own delusions, that they believe themselves safe; while others are so callous as to be altogether insensible of their awful condition. But if men are not wholly blinded by conceit, or hardened by wickedness, they cannot but tremble at the approach of death; and then the hopes which they once fondly entertained, give way to painful forebodings, even to “a fearful looking-for of judgment and fiery indignation.”

On the contrary, he who has walked in wisdom’s ways, is enabled in the midst of life to look forward to death, (like a bridegroom to his approaching nuptials,) as to the period, when all his desires shall be fulfilled, and his joys consummated. As he beholds death approaching, he rather chides its tardiness, than deprecates its advent. He “knows in whom he has believed;” and, in the hour of his departure, commits his soul with confidence into the hands of his ever-living and adorable Redeemer!

Thus Stephen, Acts 7:59-60; thus Paul, 2 Timothy 4:6-8; and innumerable others, have died; and David tells us, that it is the privilege of all true believers to expect and enjoy such a death as this, “Mark the perfect man, and behold the upright; for the end of that man is peace! Psalm 37:37.”

3. Piety is pleasant in eternity.

As soon as the ungodly enter into the eternal world, whether they were conceited or callous, whether confident or trembling, they know the truth of all that God’s Word has declared.

The Rich Man that fared sumptuously no sooner breathed out his soul, than he understood and felt the evil of neglecting his eternal interests; he then found his misery irremediable, and incapable of the smallest alleviation. He knew that his five surviving brethren were living in the same thoughtless way, and hastening to the same fatal end; and wished that they might be apprised of their danger, before it were too late. He knew by bitter experience that to those who lived and died in sin, nothing remained but unintermitted everlasting misery! “They drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and the smoke of their torment ascends up forever and ever; and they have no rest day nor night, Revelation 14:10-11.”

How different is the state of true Christians! They enjoy “the rest which here remained for them;” they rest in the bosom of their Savior, free from all sin and temptation, from pain and weariness. The peace which they enjoyed in this world, was but a taste of that banquet on which they feast continually, a drop of “those rivers of pleasure which are at God’s right hand for evermore!”

ADDRESS.

1. The votaries of pleasure.

There are two fatal mistakes under which you labor:

1. The one is, that you think piety according to the Scriptural representation of it, will afford nothing but pain.

2. The other is, that piety will consist with an enjoyment of all the pleasures of the world.

With respect to the former of these, we hope that nothing need be added to what has been already spoken; we hope that piety, if it has a dark and gloomy side, has also, like the pillar and cloud, a bright and cheering aspect; it is only on God’s enemies that it casts a gloom; to his friends it affords a reviving light, a refreshing shade, a sure and safe directory to Heaven.

With respect to the latter idea, namely, that of piety countenancing worldly pleasures; surely no one can deliberately put such a construction on our text. If so, what can be meant by Paul, when he says, “She who lives in pleasure is dead while she lives, 1 Timothy 5:6.” What could John mean, when he said, “If any man love the world, the love of the Father is not in him, 1 John 3:15-16.” And what could our Lord mean, when he said, “They are not of the world, even as I am not of the world, John 17:16.”

Do not be deceived, as though carnal and worldly pleasures were the only sources of enjoyment. But be assured that the renunciation of them will contribute more to your happiness than the indulgence; and that real pleasure is to be found in God alone!

2. The disciples of Christ.

The wicked know that you profess to find more pleasure in piety than they can obtain in the world; give them not then any reason to think that you are disappointed in your expectations.

If they see you lukewarm in piety, will they not conclude that it has not charms sufficient to allure you, or benefits sufficient to reward your labor?

If they see you joining in their company and vain pursuits, will they not, however they may encourage you in such a conduct, suppose that piety is not able to make you happy, and that you are forced, after all your professions, to come and borrow of their carnal pleasures, in order to eke out the scanty pittance that piety has bestowed?

O bring not such disgrace upon your holy profession. Show that you despise the vanities of this world, and that you have no appetite for husks after living upon “the bread that is in your Father’s house!” Our Lord has said, “My yoke is easy, and my burden is light.” Show therefore that you feel it so; and let it be seen by your zeal in religious duties, that they are not a weariness to you, but a delight. Thus will you recommend to others the paths you tread, and prove to them that “your feet are guided into the way of peace.”

Charles Simeon

Proverbs 3:9-10

“Honor the LORD with your wealth, with the first-fruits of all your crops; then your barns will be filled to overflowing, and your vats will brim over with new wine!”

To instruct men how to ensure success in their agricultural pursuits or commercial speculations, is no part of a minister’s office. Were we able substantially to benefit mankind in those particulars, there would be no lack of hearers, nor any complaint that we labored too zealously in our vocation. On the contrary, the more successful we were in effecting our wishes, the more gratefully would we be acknowledged as public benefactors.

Shall I then, for once, exceed, as it were, the commission given me, and attempt to teach you how to thrive in this world? Yes; allow me for once to usurp this office; and to assure the most unlearned person among you, that by acting on the principles which I will set before him this day, he shall be as sure to prosper in his business, as if he were ever so conversant with the arts of trade. I mean not indeed to say, that a person going out of his own proper line shall be enabled to prosecute that line to advantage; but that, while proceeding prudently in his proper vocation, he shall succeed more certainly, and to a greater extent, than on other principles he can expect to do.

I say this the more confidently, because the directions which I shall give are not the results of fallible reasonings or of uncertain conjectures, but the plain unequivocal declarations of God, “Honor the LORD with your wealth, with the first-fruits of all your crops; then your barns will be filled to overflowing, and your vats will brim over with new wine!”

In these words we see,

I. Our duty.

We must “honor the Lord with our wealth”.

All that we have is the Lord’s! “Our very bodies and souls are his;” as well as the property which he has committed to our care. With the whole of that he is to be honored; and in the disposal of it, respect must be had to his will, his interests, his glory. We are to consider everything that we possess, not as given to us, but merely as confided to us, to be improved for him; and we must so employ the whole, as to meet his approbation in the day that we shall give up our account, and to be acknowledged by him as good and faithful stewards.

We must honor him, also, “with the first-fruits of all our increase.”

The first-fruits under the Law were claimed by God as his, and they were to be presented to him as his peculiar property, “You shall take of the first of all the fruit of the earth, which you shall bring, of the land which the Lord your God gives you, and shall put it in a basket, and shall go unto the place which the Lord your God shall choose to place his name there, Deuteronomy 26:2.”

Besides these, was the tithe of all their increase to be offered to him every third year, “At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands, Deuteronomy 14:28-29.”

Under the Gospel, the letter of this law is abolished; but the spirit of it yet remains in force; for the express command of God to us is, “On the first day of the week let every one of you lay by him in store as God has prospered him, 1 Corinthians 16:2.” We are not to wait for the gathering in of our harvest; and then give a portion to the Lord after our own interests are secured; but rather to honor the Lord first, as the real proprietor of all; and then, trusting him for a supply of our own needs, to employ for ourselves what he shall graciously bestow upon us.

This duty will not appear hard, if we consider what God has spoken for,

II. Our encouragement.

It should seem as if the giving of our substance were the way to diminish it; and the devoting of our first-fruits to him, the way to endanger our own provision through the year. But God has declared the very reverse, and has pledged himself that he will amply make up to us all that we part with for his sake.

This, under the Law, he did, visibly, according to the letter.

Under that dispensation, a present and visible retribution marked, for the most part, the approbation or displeasure of God. When the people delayed to build his temple, he chastised them with famine, and referred to that visitation as a judgment inflicted on them for their sin, “You expected much, but see, it turned out to be little. What you brought home, I blew away. Why?” declares the LORD Almighty. “Because of my house, which remains a ruin, while each of you is busy with his own house. Therefore, because of you the heavens have withheld their dew and the earth its crops, Haggai 1:9-10.”

And when they were stirred up to begin the work, God not only assured them of his blessing on their temporal concerns, but bade them note down the day that the foundation of his temple was laid, and see whether their blessings were not augmented from that very hour, “From this day on, from this twenty-fourth day of the ninth month, give careful thought to the day when the foundation of the LORD’s temple was laid. Give careful thought: Is there yet any seed left in the barn? Until now, the vine and the fig tree, the pomegranate and the olive tree have not borne fruit. “‘From this day on I will bless you.'” Haggai 2:18-19.”

He bids them even to prove him in relation to this matter, and to see whether his bounty would not keep pace with their piety, “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the LORD Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it! Malachi 3:10.”

Under the Gospel, also, he will do it, but invisibly, and according to the spirit of our motto verse.

We are not taught to look so much to temporal rewards, as to those which are spiritual and eternal; though still we are told that “godliness has the promise of the life that now is, as well as of that which is to come 1 Timothy 4:8;” and that, if we “seek first the kingdom of God and his righteousness, all needful things shall be added unto us! Matthew 6:33.”

We may not obtain a temporal recompense for our liberality; but a spiritual reward is sure. For thus said the Lord, “Is it not to share your food with the hungry and to provide the poor wanderer with shelter–when you see the naked, to clothe him, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the LORD will be your rear guard. Then you will call, and the LORD will answer; you will cry for help, and he will say: Here am I. “If you do away with the yoke of oppression, with the pointing finger and malicious talk, and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday. The LORD will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail, Isaiah 58:7-11.”

An eternal recompense will also most assuredly await us; for our blessed Lord has expressly told us, that if instead of lavishing our money in self-indulgence and feasting ourselves, we delight to expend it on the poor, “we shall be recompensed at the resurrection of the just, Luke 14:12-14.” He has commanded us on this account to “make friends to ourselves of the mammon of un-
righteousness,” in the full expectation that at our death “we
shall be received into everlasting habitations Luke 16:9.”

And Paul speaks to the same effect when he says, “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life! 1 Timothy 6:17-19.”

But, after all, we must not altogether put out of our consideration even a present reward in the precise sense spoken of in our text; for it is beyond a doubt, that God does engage to supply the necessities of those who honor him with their substance, “I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. And my God will meet all your needs according to his glorious riches in Christ Jesus. To our God and Father be glory for ever and ever! Philippians 4:18-20.” We can appeal to many, and ask whether they have not seen, in relation to their temporal concerns, many gracious interpositions of God in their behalf?

But, independent of these, who does not know that liberality is the parent of economy, and economy of wealth? A man desirous of honoring God with his substance, is delivered at once from all those vices and follies which ruin the estates of thousands. Besides, who that delights in doing good has not found incomparably greater delight in self-denial for the benefit of others, than the utmost latitude of self-indulgence could ever have afforded him? Granting, then, that no addition is actually made to our wealth; yet, if our desires are moderated, and our selfish expenditures restrained—then the same effect is ultimately produced; for we are not more truly enriched by the increase of our substance, than we are by the diminution of our needs and our consumption.

Let me now point out the bearings of this subject,

1. On those who are engaged in visiting the sick.

People engaged in imparting instruction to the ignorant, and consolation to the afflicted, have yet in a more eminent degree, the promise in our text fulfilled to them. Their light perhaps, at first, is but very imperfect; but by imparting it to others. their own views become enlarged, and their own experience of divine truth becomes deeper, from the very circumstance of their improving it for the benefit of others. Indeed, I can hardly suggest any better method for enlarging our own knowledge, than the making use of it for the instruction of our less enlightened brethren; for besides the natural effect which may be expected from the communication of knowledge, we may expect a peculiar blessing from God while we are so employed.

A remarkable instance of this may be found in Apollos, “He, when he knew only the baptism of John, spoke and taught diligently the Word of the Lord.” “Aquila and Priscilla hearing him in the synagogue, took him, and expounded unto him the way of God more perfectly.” And then, going forth with his augmented light, he prospered far more in his labors of love, not only “convincing the Jews that Jesus was the Christ, but much helping those who had believed through grace, Acts 18:24-28.” This example is most encouraging to all, to improve for God the light which they possess; for, whatever we do for God, is regarded by him as a loan which he will repay! Proverbs 19:17; and in every instance shall it be found, that “he who waters others, shall be watered also himself! Proverbs 11:25.”

2. On those who contribute for the support of charity.

On these, the subject bears to its full extent; and we are warranted to affirm, that men shall “reap either sparingly or bountifully, according as they sow, 2 Corinthians 9:6.” But there is one point of view in which they pre-eminently “honor God.” and with peculiar advantage secure their reward. They honor God particularly, not merely by the distribution of their alms, but by employing and calling forth into activity the piety of others, for the benefit of their fellow-creatures.

It is obvious that individuals of small property could not, without assistance from others, relieve the necessities of the poor to any great extent; and if they could not administer some temporal relief, they could not find easy access to the chambers of the sick. But being furnished with the means of easy access, they can pour the light of instruction and the balm of consolation into the souls of the afflicted to great advantage; and the people so instructed and comforted, not only abound in thanksgivings to God for the benefits received, but in prayers to God in behalf of their benefactors.

This Paul speaks of, as ennobling charity far beyond the mere conveyance of temporal relief, “This service that you perform is not only supplying the needs of God’s people, but is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else! 2 Corinthians 9:12-13.”

Now then, let me ask: How can you honor God more, than in causing thanksgivings to arise to him from the altars of many hearts? What compensation under Heaven can equal the prayers and intercessions of saints in your behalf? Put your alms in one scale, and the prayers offered to a prayer-hearing God in the other, and say whether your recompense is not very abundant, or whether it is possible to lay out money in any other way to such advantage? Let all of you, then, according to your power, “abound in this heavenly grace” of charity, after the example of your blessed Lord, “who, though he was rich—yet for your sakes became poor, that you through his poverty might be rich! 2 Corinthians 8:9.” Only get a sense of his love upon your souls, and a “sincere love to him” in return, and we shall have no occasion to entreat liberality from you. “For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God’s will. But just as you excel in everything–in faith, in speech, in knowledge, in complete earnestness and in your love for us–see that you also excel in this grace of giving! 2 Corinthians 8:3-8.”

Charles Simeon

Proverbs 3:5-6

“Trust in the Lord with all your heart; and do not lean unto your own understanding. In all your ways acknowledge him; and he shall direct your paths!”

The book of Proverbs is not so much designed to open to us the way of salvation, as it is to regulate our conduct after we have attained a saving knowledge of the truth. It abounds with maxims admirably calculated to assist us in our fellowship with men, and with instructions also relative to our walk before God. Of this latter kind is the advice given us in the words which we have just read; wherein we see,

I. The confidence which God requires of us.

As creatures, we are of necessity dependent on Him who first gave us our existence; for in him we live, and move, and have our being. But it is by no means sufficient for us to acknowledge this as a truth which we cannot controvert; we must acquiesce in it as a state that we approve, and glory in it as our highest privilege. Our confidence in God must be co-extensive with our necessities.

1. Our confidence in God must be entire.

We must trust in the Lord “with all our heart.” There must be no aversion to such an appointment as unnecessary, no distrust of it as insufficient. We should view ourselves as utterly incapable of ensuring our own happiness; and we should regard God as engaged to order everything for our good. We should not for a moment doubt his wisdom to discern what shall eventually prove best for us, nor his power to execute it, however great or numerous the difficulties may be which appear to obstruct its accomplishment.

Nay, we must be persuaded that his love delights in caring for us, and that his truth and faithfulness will perform all that in his unbounded mercy he has undertaken in our behalf.

From this conviction we must commit all our concerns to him, to be ordered and overruled as he in his infinite wisdom shall see best. There must be an actual transfer of them if we may so speak into his hands, and a full conviction of mind that he is able to keep, and will assuredly keep, what we have so committed to him, so as to bring all our affairs to a blessed and successful outcome, Psalm 37:5 with 2 Timothy 1:12. “We know that God causes all things to work together for good to those who love God, to those who are called according to His purpose! Romans 8:28.”

2. Our confidence in God must be exclusive.

We must “not lean to our own understanding,” so as to rely on it for anything. We are to use our understanding indeed, but not to transfer to it any measure of that dependence which should be placed on God alone. We know not what would be the ultimate outcome of any one thing. We are ready to suppose that whatever obstructs our wishes for a time, will endanger their final accomplishment; whereas God often makes those very events subservient to his own gracious purposes, and uses them as means whereby his ends shall be fulfilled.

This was remarkably the case with Joseph in all his trials; and there is no true believer who will not acknowledge, that in his own experience many things which have been desired by him would have proved injurious, and many things which have been deprecated by him have been overruled for his welfare. From a full conviction that “a man’s way is not in himself, and that it is not in man that walks to direct his steps, Jeremiah 10:23,” we must renounce all idea of planning for ourselves, any further than in an entire dependence on the divine guidance and direction. We are surely to use all proper means for attaining what on the whole appears most desirable; but the relying on our own devices, as calculated of themselves to ensure success, is the thing which God has marked with his strongest disapprobation, Isaiah 22:8-11. See also Isaiah 30:1-3; Isaiah 31:1-3. The doing of this demonstrates our folly, Proverbs 28:26, and exposes us to the heaviest curse, Jeremiah 17:5-6. We must therefore altogether “cease from our own wisdom, Proverbs 23:4.”

3. Our confidence in God must be uniform.

“In all our ways we must acknowledge him;” not only in those ways which seem to be of greater importance, but in all things without exception. It is not in the rise and fall of empires alone that God’s hand is to be viewed, but in the falling of a sparrow, or in any event equally insignificant. We are apt to consider some things as important, and others as unimportant; but the truth is, that in God’s sight nothing is important (except as it may advance his glory); nor is there anything unimportant as it relates to us. Many things which in their effects and consequences have been of the greatest imaginable importance, may in their origin be traced to the slightest possible occurrence! If we look into the book of Esther, we shall see this observation confirmed in its utmost extent. Nor is God to be acknowledged only in those events which would be deemed small, but in those also which are casual, or, as we call them, accidental, “the lot (than which nothing is more casual) is cast into the lap, but the whole disposal thereof is of the Lord.” In everything therefore, whether great or small, painful or pleasant, planned or incidental, God must be acknowledged as having sent it, if past, and as having the entire disposal of it, if future.

To place this entire confidence in God will be found our truest wisdom, if we consider,

II. The encouragement which God gives us to trust in him.

Wonderful is the promise here given for our encouragement, “He shall direct our paths.” But how will he direct us? Will he speak to us in dreams, or visions, or by Urim and Thummim, or by an audible voice? Or will he go before us in the pillar and the cloud, as he did before his people in the wilderness? or answer us, as he did David, in reference to the men of Keilah, and the Amalekites? 1 Samuel 23:4; 1 Samuel 11:12; 1 Samuel 30:8. No; we are not authorized to expect anything of the kind; yet will he direct us sufficiently to preserve us from any material error,

1. God will direct us by his Spirit.

To “open the eyes of our understanding” is one of the most important offices of the Spirit; and, in doing this, he will purge away from our eyes that film which obstructs our sight. Pride, passion, self-interest, and a thousand other things, incapacitate us for a clear and perfect discovery of our duty; and, until these are mortified, we are constantly exposed to the most awful delusions; we are ready at all times to “call good evil, and evil good; to put darkness for light, and light for darkness.”

But when our minds are duly enlightened, we see things in their proper colors. On different occasions, when the apostles would have called fire from Heaven to consume a Samaritan village, and when they contended with each other who would be the greatest, our blessed Lord instructed them better; and so will he do with us, bringing to our remembrance some portion of God’s Word which bears upon the point in hand.

Thus he fulfills that blessed promise, “that we shall hear a word behind us, saying. This is the way, walk in it! when we would otherwise have turned either to the right hand or to the left, Isaiah 30:21.” We do not say, that the Holy Spirit does not sometimes effect this without the Word; we are inclined to think he does; and that too by a kind of impression on the mind deterring us from evil and guiding us to good, Psalm 73:24. 1 John 2:20; 1 John 2:27. But he never does it contrary to the Word. Suffice it to say, that whether with or without the Word, he will guide us into all truth, so far as shall be necessary for the rectifying of our views, and the regulating of our conduct.

2. God will direct us by his Providence.

God often interposes for men in a most astonishing manner, to preserve them from evil, and to guide them into that which is good. Even a wicked Balaam was obstructed in his way by God’s appointment, in order to awaken him to a just sense of his duty.

A remarkable instance of such an interposition occurs in the life of David. He, being incensed against Nabal for the contemptuous manner in which he had treated his messengers, and for his ungrateful refusal to administer to his necessities, 1 Samuel 25:4-11, had determined to avenge himself upon him and all that belonged to him. But God put it into the heart of Abigail to go to meet him, and by mild means to pacify his wrath, 1 Samuel 25:18-31. Thus were the greatest impieties prevented through the intervention of this prudent woman! 1 Samuel 25:32-34.

In the same way, God often directs the ways of his people, either sending a friend perhaps, or a minister, to suggest such considerations as shall influence their minds; or by some particular occurrence “raising, as it were, a hedge, or building a wall,” to keep them in the path of duty, Hosea 2:6-7. It may be that the occurrence may occasion much grief at the time; but God knows how to accomplish his own purposes, and will constrain us all in due time to acknowledge that “he does all things well!”

We will add a few words,

1. To direct your exertions.

Do not imagine that confidence in God is to supersede your own personal exertions. You are to labor, as much as if everything depended on yourselves; and then to trust in God, as if nothing had been done by you. You must also expressly commit your concerns to God in fervent and continual prayer. The Psalmist particularly combines this with confidence in God, “Trust in God at all times, pour out your hearts before him, Psalm 62:8.” The confidence that is unaccompanied with prayer and diligence is mere sinful presumption. We have a beautiful pattern in Jacob, when he was about to meet his brother Esau. He disposed everything in a way most suited to pacify his brother’s anger, or, in the event of not succeeding in that attempt, to secure that part of his family who were most dear to him; but, while he acted thus, he committed himself wholly to the Lord, and looked for success from him alone, Genesis 32:9-32. Thus let there be no lack of prudence or of diligence on your part; and then you may be assured that God will not allow you to be disappointed of your hope.

2. To regulate your expectations.

Though God promises to direct your paths, he will not so direct you as to keep you from every degree of error. The apostles themselves, though in what they declared to be the will of God, they were inspired to utter nothing but what was true, were not infallible in their own personal conduct. Peter greatly erred on one occasion, in his conduct towards the Gentiles; as Paul also did in reviling God’s high priest.

You must not therefore conceive that you are certainly and altogether right, because you have prayed to God for direction. God may have many wise and gracious purposes to answer by leaving you still under some measure of darkness and ignorance; if it is only to humble you still more, and to show you the blindness of your minds and the deceitfulness of your hearts; it is a good and gracious end, for which you will in the outcome see reason to be thankful. Be modest then, and diffident in your conclusions; and instead of assuming infallibility to yourselves, be always ready to suspect that your way is still far from perfect; and to the last hour of your lives be praying to God to lead you in a right path, and to fulfill to you that gracious promise, “The meek he will guide in judgment; the meek he will teach his way.”

Charles Simeon

Proverbs 2:10-22

“For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you. Wisdom will save you from the ways of wicked men, from men whose words are perverse, who leave the straight paths to walk in dark ways, who delight in doing wrong and rejoice in the perverseness of evil, whose paths are crooked and who are devious in their ways. It will save you also from the adulteress, from the wayward wife with her seductive words, who has left the partner of her youth and ignored the covenant she made before God. For her house leads down to death and her paths to the spirits of the dead. None who go to her return or attain the paths of life. Thus you will walk in the ways of good men and keep to the paths of the righteous. For the upright will live in the land, and the blameless will remain in it; but the wicked will be cut off from the land, and the unfaithful will be torn from it.”

Whether we regard Solomon as a saint walking with his God, or as a backslider restored to God—we must consider him as pre-eminently qualified to give advice for the regulation of our conduct. For, as a saint—he was endued with wisdom above all men. And, as a backslider—he had a wider range for his wickedness, and a deeper experience of its folly, than any other person ever possessed.

Under the character of “wisdom,” he here speaks of true religion; which he recommends to all, but especially to people in early life; and, in order to impress his advice the more deeply on our minds, he sets before us:

I. The benefits derived from true wisdom.

When once true religion is deeply rooted in the heart, it will render us the most essential services.

1. True religion will keep us from the society of ungodly men.

There are many whose delight is in wickedness; they have departed from God themselves, and have “made crooked paths for themselves;” in which they proceed with all imaginable vileness and perverseness. Disdaining to receive any light from God or his Word, they “walk in utter darkness, not at all knowing where they are going, verse 13 with 1 John 2:11.”

Not content with casting off all restraint themselves, and walking after their own lusts in all manner of impurity—they wish to draw all whom they can along with them. They deride all serious piety, and labor to the uttermost to turn aside from the way of godliness, any who may be inclined to it! They rejoice to do evil, and if they can but succeed in their efforts to ensnare a person who has been fleeing from sin, and to divert him from following after God—not even Satan himself will exult more than they!

Now from such companions true religion will preserve us. We shall see at once how far they are from God, and how impossible it is to be happy in their society, “for what fellowship can righteousness have with unrighteousness; or light with darkness; or Christ with Belial; or he who believes with an unbeliever! 2 Corinthians 6:14-15.” Instead of seeking their society, therefore, we shall come out from among them, and be separate! 2 Corinthians 6:17;” and not have any fellowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5:11.”

2. True religion will keep us from the snares also of ungodly women.

It is lamentable to think how degraded human nature is, and how assimilated to the very beasts multitudes are, who were originally formed in the image of their God. Females, married, as well as unmarried, “forsaking the husband of their youth and the covenant of their God,” will abandon themselves to the most vile courses, soliciting the embrace of men to whom they are utter “strangers,” and practicing every species of artifice, to ensnare and corrupt all who come in their way!

And such is their influence over those whom they have once ensnared, that it is a miracle almost if even one is recovered to a sense of his duty, and is brought back again in penitential sorrow to his God! verse 19. Truly their ways lead down to death and to Hell! Proverbs 5:3-5; Proverbs 7:26-27. For not only do they draw men from all thoughtfulness about their souls, but they bring them into corruptions and crimes, which frequently end in suicide, or death by the hands of the public executioner.

But from these also, will vital piety preserve us. It will lead us to use all the precautions against them, that a prudent government employs against the infection of the plague. We shall have no communication with people whose very presence will endanger the life of our souls. We shall not go near their houses, or the places of their resort, Proverbs 5:8. We shall not parley with temptation when it comes in our way; but shall flee from it, as Joseph did, saying, “How shall I do this great wickedness, and sin against God! Genesis 39:9.”

3. True religion will guide us in the paths of righteousness and peace.

When once true religion enters into the soul, we shall take the Scriptures for our guide, and endeavor to walk in the paths which all the holy men of old have trod before us, verse 20. We shall not be satisfied with following the customs of those around us, or with conforming to the standard of duty which the world approves. We shall desire to be as “holy, as God is holy;” and shall determine through grace to “perfect holiness in the fear of God”.

Such being the effects of true wisdom, I will proceed to point out to you,

II. The vast importance of seeking after true religion.

Both the promises and threatenings of the Mosaic law were chiefly of a temporal nature; the people who served God faithfully being encouraged to expect peace and plenty in the land of Canaan; while those who were disobedient to his laws were to be visited with war, famine, pestilence, and ultimately to be driven out of that land, as the Canaanites had been before them.

But under these figures, truths of far higher consequence were veiled; and the present and eternal states of men were shadowed forth as indissolubly connected with their moral and religious character. Hence the contrast drawn between the sentence accorded to “the upright” and “the wicked” in the concluding verses of our text, must be understood as referring to:

1. Their respective states in this world.

“Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come, 1 Timothy 4:8.” Certainly in this world there is an immense “difference between those who serve God, and those who serve him not, Malachi 3:18.”

We readily grant that the ungodly and profane may prosper in respect of outward things, and that the saints may be in a state of degradation and oppression, Psalm 73:3-10. But there is no comparison between the real happiness of the one and of the other; the ungodly are “like the troubled sea, whose waters cast up mire and dirt! Isaiah 57:20-21.” They are agitated by many ungovernable and conflicting passions; their tempers are a source of continual disquietude, Romans 3:16-17; and they have no inward resources to calm the tumult of their minds.

But the godly have consolations peculiar to themselves, and abundantly sufficient to counterbalance their afflictions. They have a God to go unto—a God, who says, “Cast your burden on the Lord, and he will sustain you.” The very tribulations which they endure for righteousness sake, are to them a ground of glorying! Romans 5:3; and the light of God’s countenance lifted up upon their souls with joy and peace, even with “a joy that is unspeakable,” and “a peace that surpasses all understanding.”

If then we look no further than to this present life, we do not hesitate to declare that “the fear of the Lord, that is wisdom; and to depart from evil, that is understanding! Job 28:28.”

2. Their respective states in the world to come.

“There is a rest which remains for the people of God, Hebrews 4:9″—a rest, into which the true Joshua shall introduce them, as soon as ever they shall have completed the period fixed for their abode in this dreary wilderness; and there shall they “remain” forever; there shall they be as “pillars in the temple of their God and shall never leave, verse 21 with Revelation 3:12.”

But how shall I represent their happiness in that place where there will be no remains of those evils which they experienced in this world, Revelation 21:4; and where every blessing which they here sought for, shall be imparted to the utmost extent of their desires, and of their capacities for enjoyment! Psalm 16:11.

On the other hand, there is a day of retribution for the ungodly, when they shall not only be “convinced of all their ungodly deeds which they have wickedly committed, and of all their hard speeches which they have spoken against the Lord and his ways, but will have judgment executed upon them” by the Judge of the living and the dead! Jude 15. And what words can ever suffice to give an adequate idea of their misery, when, driven from the presence of their God, and from the congregation of his saints, Psalm 1:5. Luke 13:28. They shall be consigned to those regions of misery, where they will take their portion in “the lake that burns with fire and brimstone,” and “dwell forever with everlasting burnings!”

If men would but reflect one moment on these consequences of their impiety, there would be no longer any occasion to discourse on the wisdom of seeking after God, or the folly of provoking his displeasure by a life of sin!

APPLICATION:

1. Let us learn to form a right estimate of true religion.

True religion is wisdom, even though the whole world should combine to call it folly.

2. Let us learn to seek true religion in due measure.

To receive it into the head is to little purpose; the proper seat of it is the heart. Nor is it sufficient that we yield a constrained obedience to it—its service should in our estimation be accounted perfect freedom. It is only “when wisdom enters into our heart, and knowledge it pleasant to our soul,” that we can be said to have received the grace of God in truth.

The worldly man is at home in the world—it is his element wherein he moves. And such must religion be to the child of God—his rest, his element, his delight.

3. Let us learn to let true religion have its full operation on our souls.

Wherever true wisdom is, “Discretion will protect you, and understanding will guard you, Proverbs 2:11.” We conceive this observation to be deserving of peculiar attention; because the indiscretions of religious people are rarely traced to their proper source—a lack of right dispositions in the heart.

Where meekness, and modesty, and faith, and humility reside in the heart—there will be a corresponding propriety of conduct in the life.

But where pride, and conceit, and forwardness, and self-will are predominant, there will the deportment savor of these hateful qualities in all our interactions with mankind.

There is this remarkable difference between human wisdom and that which is divine: human wisdom leaves the heart untouched, or even administers fuel to its corruptions. But divine wisdom “pours the very soul into the mold of the Gospel, Romans 6:17.” and assimilates all its dispositions to the image of God himself.

It was not Paul’s eminence in intellectual attainments that made him so eminent in Christian virtues—it was the abundance of God’s grace that rendered him so fruitful in every good word and work; and, if the grace of God abounds in us, then we also shall proportionality adorn the Gospel in the whole of our life and conversation.

Let that then be remembered which Solomon has told us, “I Wisdom dwell with Prudence, Proverbs 8:12;” and let us be careful that we do not by any indiscreet conduct give “occasion to the adversary to speak reproachfully.” Our determination, through grace, must be, to cut off from the world all unnecessary occasion of offence. We must not imagine that our separation from an ungodly world gives us a licence to violate either the duties or the charities of life. But while we “abstain from all appearance of evil,” we must cultivate to the uttermost not only “whatever things are true, and honest, and just, and pure—but whatever things are lovely and of good report, Philippians 4:8.” We must labor to “behave ourselves wisely in a holy way! Psalm 101:2.”

Charles Simeon

Proverbs 2:10-11

“For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you!”

Piety, more than any other thing whatever, is regarded with jealousy and suspicion; and it is a common thing for parents to guard their children against its advocates and professors, as they would against people infected with a contagious disease! What the fruit of this folly, both in parents and children too, generally is, may be easily conceived. The children, taught to dread piety, which alone could preserve them from evil, become the victims of temptation, and fall into every species of iniquity! And the parents frequently are bowed down by the misconduct of their children, until their grey hairs are brought with sorrow to the grave!

Men vainly hope to effect that by moral persuasion, which nothing but the grace of God can produce; they would have fruit without a root, and blamelessness without any fixed principle of piety in the soul. But the only way in which any man can be kept in one uniform path of goodness and of honor, is by submitting his soul to the influence of true religion, and surrendering himself up unreservedly to God.

This at least was the conviction of Solomon’s mind, “For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you!” By “wisdom and knowledge” we are not to understand worldly wisdom; for a proficiency in that, however great it may be, is no pledge of morality, nor preservative from sin. These terms are used in Scripture to express genuine piety; and it is that alone which will prove a sufficient antidote to temptation, or become a perennial source of holiness in the life!

In confirmation of this sentiment, I will show,

I. What reception divine truth should meet with.

The heart is the proper seat of divine knowledge.

Worldly knowledge is seated in the head, and is acquired by deep study, and by force of intellect; nor, in whatever degree it is attained, does it at all sanctify and renew the soul.

But the truth of God “enters into the heart;” there is that “incorruptible seed” deposited; and from thence is it brought forth into life and action. I do no mean to say, that the understanding is not to be exercised, or exercised deeply, in relation to divine truth; for, beyond all doubt, every truth must so far approve itself to our judgment, as evidently to appear worthy of God, and suited to our condition.

Nor should any man give an unrestrained scope to his imagination or affections; for, if he were implicitly to follow them, he would of necessity be led away from the solid maxims of the Gospel. But when once he is convinced of any truth of God, then is he to deliver up his affections to be molded and directed by it.

To make this clear, let me state what I mean by divine knowledge.

The Word of God teaches us that sin is an evil of extreme malignity; that, to every soul in which it reigns, it is defiling, debasing, and damming!

It teaches us that we are altogether incapable of cancelling its guilt, or of subduing its power; and that if we have not a Savior who is able to effect these things for us, we must inevitably and eternally perish!

It teaches us yet further, that the Lord Jesus Christ is precisely such a Savior as we need, and that he is both “able and willing to save to the uttermost all who come unto God by him.”

Still further, it teaches us the beauty of holiness, and the blessedness of serving and enjoying God!

But of what use are those things as a mere theory? It is only by spiritual truths being actually experienced in the soul that they can be productive of any solid benefit. But, when truly received into the heart, they set in motion all the affections of the soul, and call into activity our fears and our hopes, our sorrows and our joys.

Truth should be received in the heart with supreme delight.

Truth of any kind is pleasing to the mind, as all who are accustomed to the investigations of science can attest. But divine truth should generate the sublimest joy; or, as my text expresses it, should be “pleasant to the soul.” It should be to us what light is to the wandering and benighted traveler; he pants for it; and encourages himself on the very first appearance of its orient dawn. To him it comes as a remedy that is suited to his most urgent necessities.

Conceive of the Israelites, when pressed with hunger, or perishing with thirst—with what interest must they have beheld the manna that was showered about their tents! And with what avidity must they have bowed down to drink of the streams that issued from the rock!

Or, if it is said that these things are objects of sense, and therefore inapplicable to the point in hand—then take the instance of the bronze serpent, which was exhibited to their faith. They felt themselves dying of the wounds which had been inflicted by the fiery serpents; they were perfectly conscious that no physician on earth could help them; and they were informed, that, by God’s appointment, a bronze serpent had been erected, in order that, by looking to that, they might be restored to health.

Would they hear of that with skeptical indifference, or behold it with uninterested curiosity? No! It would be to them a matter of life and death; the very first tidings of such an instrument would make them eager for the exposure of it to their view; and when they saw or heard others attesting its efficacy, they would look to it with a desire to experience in themselves its healing power. Now this is the way in which divine truth should be viewed by us.

To the ungodly world, gospel truth is most unwelcome, because it bears testimony against them, and against all their ways; hence “they hate the light, and will not come to it, lest their deeds should be reproved.”

But to us it should be an object of ardent desire and supreme delight. We should look to it, not for the purpose of critical discussion, but of grateful application to the soul.

Our spirit should be precisely that of the blind man whom Jesus had healed. Our Lord put the question to him, “Do you believe on the Son of God?” To which he replied, “Who is he, Lord, that I might believe on him? John 9:35-36.” Here he finds no disposition to speculate upon the subject, as on a matter of mere critical inquiry; but shows a readiness to admit the truth the moment it should be revealed to him, and to embrace it as the one ground of all his future conduct.

Such should be the disposition of our minds also. And when we have attained clearer views of divine truth, we should “rejoice as one that finds great spoil! Psalm 119:162.”

That we may be stirred up to seek divine truth in this way, let us consider,

II. Its beneficial influence when duly received.

“Discretion will protect you, and understanding will guard you!” This is the testimony of God himself. But it may be asked, ‘If common knowledge is not effectual to keep us, or even divine knowledge when received only into the head—then how can the circumstance of receiving knowledge into the heart be productive of any such effect?’ I answer: It is this very circumstance which makes all the difference:

Knowledge of spiritual truth when it resides merely in the head is speculative only.

Whereas, when it enters into the heart, it becomes practical.

1. Heart knowledge of spiritual realities rectifies the judgment.

On every subject connected with the soul, the judgment of mankind is in direct opposition to the mind of God.

In their eyes, the things of time and sense are of the first importance. But in the sight of God they are all lighter than vanity itself! In God’s eyes, the concerns of the soul and of eternity are alone worthy of the care of an immortal being.

To the ungodly, even the Gospel itself, that unrivaled production of divine wisdom, is “foolishness!” But to an enlightened mind, it is the power of God and the wisdom of God unto salvation!

To the stout-hearted infidel, to follow the commands of God would be torture! But to one who is taught of God, obedience to God’s commands appears his highest honor and happiness. The truth is, he once was in darkness, but is now “brought into marvelous light;” he once saw only through the distorting medium of sense; he now beholds with the eye of faith, which brings him within the veil of the sanctuary, and discovers everything as it is beheld by God himself.

Nor should this appear strange to us.

The difference made in the desire for any object, is made by its being viewed through glasses of different colored lenses. This may easily convince us how different an appearance every object must assume, according as it is viewed through the medium of sense, or by the penetrating eye of faith.

The person who turns to God has the very law of God written in his heart; and needs only to look within, and he will see the correspondence between the divine records and his own actual experience; so that he does not merely believe the divine testimonies to be true and good, but “has within himself a witness” of their transcendent excellence; or, as it is said in the verse before our text, “he understands righteousness, and judgment, and equity, yes, every good path.”

2. Heart knowledge of spiritual realities infuses sensibility into the conscience.

The conscience of an unenlightened man is blind, partial, and in many respects fully seared; since, in relation to the dispositions of the soul towards God, which is of far greater importance than anything else, it never reproves at all. But when divine wisdom has entered into his soul, a man will not be satisfied with a freedom from great and flagrant transgressions. He will examine his duties towards God as well as those towards man. He will mark his defects, no less than his excesses. He will observe his thoughts, yes, and “the very imaginations of his thoughts;” and will be more grieved for an evil propensity or desire, than the world at large are for an evil act! He endeavors to have his conscience as much alive to the least evils, as to the greatest; and to keep it tender, as the apple of his eye; and if but a mote assails it, he will take no rest, until he has wept it out with tears of penitence and contrition!

See this in the Apostle Paul. Before his conversion, he could find no evil in himself, though he was “a blasphemer, and a persecutor, and injurious;” but after his conversion, he did but utter a disrespectful word to a judge who was violating the plainest rules of justice, and he made it a matter of humiliation in the presence of the whole court.

3. Heart knowledge of spiritual realities instills a watchfulness against the occasions of evil.

Those who are destitute of vital godliness will venture themselves any where, without fear and without remorse; but a man of real piety will be afraid to expose himself where the objects around him present only what has a tendency to vitiate his mind. He prays to God “not to lead him into temptation;” and therefore he will not voluntarily run into it.

He will select his associates from among the excellent of the earth, who will forward, rather than retard, the growth of holy affections within him. And, as far as his situation will admit of it, he will “come out from the ungodly world, and be separate, and not even touch an impure thing,” lest he be corrupted. “Do not be misled: Bad company corrupts good character! 1 Corinthians 15:33.”

This is very particularly insisted on in the following context, in reference both to evil men and evil women. It is said in Proverbs 2:11-20, Discretion will protect you, and understanding will guard you. Wisdom will save you from the ways of wicked men, from men whose words are perverse, who leave the straight paths to walk in dark ways, who delight in doing wrong and rejoice in the perverseness of evil, whose paths are crooked and who are devious in their ways. It will save you also from the adulteress, from the wayward wife with her seductive words, who has left the partner of her youth and ignored the covenant she made before God. For her house leads down to death and her paths to the spirits of the dead. None who go to her return or attain the paths of life. Thus you will walk in the ways of good men and keep to the paths of the righteous!”

Here the conduct of evil men is drawn to the very life, as is the character of the evil woman also, against both of whom the man of piety will be strictly on his guard, proposing to himself the example of the godly, and availing himself of their aid in his walk before God. He knows, that “he cannot take fire in his bosom, without being burned;” and therefore he will use the utmost possible circumspection in the whole of his deportment.

The books, the company, the conversation that would defile his mind, he carefully avoids; and, like the Jews at the time of the Passover, he searches the most secret recesses of his soul, to sweep from it the leaven that would offend his God!

4. Heart knowledge of spiritual realities leads us continually to God for direction and support.

Without divine aid all human efforts are vain. But the Word of God clearly, fully, constantly directs us to look to him, and an experience of it in our own souls will convince us of the necessity of crying to him continually, “Hold me up, and I shall be safe.” It is in this way chiefly that divine wisdom preserves us. The soundness of our principles may prescribe what is right; and our love to those principles may incline us to the performance of it; but divine grace alone can ever prove effectual for us. No “power, but that which raised Jesus Christ himself from the dead,” will be sufficient to carry on within us the work that has been begun.

On the other hand, if we really trust in the Lord Jesus Christ, we shall, “through his strength, be able to do all things!” “Nor shall anything ever prevail to separate us from his love!”

Having illustrated the great truth in our text, we would further improve it, by suggesting,

1. In what spirit we should read and hear the Word.

We should not come to the house of God in a mere customary manner, for example sake, or to perform a duty, and still less to be amused with what we hear. But, as Cornelius and his friends, when Peter came to minister unto them, said, “Now are we all here before God, to hear all things that are commanded you by God”—so should we come up to the house of God to “hear what the Lord our God shall say concerning us.”

We should come to learn our duty—in order that we may practice it.

We should bless our God that so sublime a privilege is accorded to us.

We should come as a patient to receive the counsels of his physician, with a determination of heart to follow his prescriptions.

We should come as a mariner, if among shoals and quick-sands, does not consult his chart and compass for amusement, or with a disposition to dispute their testimony, but with a desire to have every mistake rectified, and to navigate his ship through the dangerous passage, agreeably to their direction.

O! when will Christian assemblies meet in this frame? When will God’s ordinances be thus improved for their proper end? Brethren, only reflect on the office of true wisdom, as delineated in the passage before us and you will never lack either a direction or a motive for a profitable attendance on the means of grace.

2. With what care we should improve the Word.

The Word we read and hear will judge us in the last day; and if we do not take occasion from it to follow the counsels of the Most High, we shall greatly aggravate our guilt before God. The Word we hear, if it prove not “a savor of life unto life, will become to us a savor of death unto death.” The lessons of wisdom had better never have been delivered to us, than be allowed to pass away without a suitable improvement of them.

Our blessed Lord told his hearers, that if he had not come and spoken unto them, that they would not have had sin; but that now they had no cloak for their sin.

And so must I also say unto you: All that you have heard respecting the evil of sin, the sufficiency of Christ, the beauty of holiness—of what use will it be to you, if it does not . . .
humble you as sinners,
encourage you as penitents,
and animate you as believers?

I beg you, do not neglect the day of your visitation, nor “hold the truth in unrighteousness;” but receive the truth in the love of it; and deliver your souls into it as a mold, that it may fashion you after the image of your God!

Never imagine that you have got above the use of ordinances, or that it is of no profit to attend upon them; they are the golden pipes through which, to your last hour, you must receive the golden oil into your lamps; and through the supplies of the Spirit which you may receive by them, you may hope that your path shall shine brighter and brighter unto the perfect day.”

Charles Simeon

Proverbs 2:1-6

“My son, if you accept my words and store up my commands within you, turning your ear to wisdom and applying your heart to understanding, and if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom, and from his mouth come knowledge and understanding!”

Wisdom is justly considered as the first of human attainments. It is that which elevates us in the scale of being, and to it we are indebted for all the most refined comforts of civilized society. But there is a spiritual wisdom totally distinct from that which is merely intellectual, and as much superior to it both in its qualities and effects, as reason is superior to instinct. What this is, and how it is to be attained, we are informed by Solomon in the words before us. Let us then consider,

I. Wherein true wisdom consists.

The nature of true wisdom is plainly declared in the text.

That which in one verse is called, “Wisdom,” and “Understanding,” in a subsequent verse is called, “The fear of the Lord,” and “The knowledge of God.”

The wisdom which unregenerate men possess, resides only in the head.

But that true wisdom of which the text speaks is seated in the heart.

The former consists merely in a knowledge of men and things, with a faculty of applying that knowledge to present circumstances.

The latter consists in a knowledge of God as reconciled to us in Christ Jesus, together with a correspondent fear and love of his name.

The former enlarges the mind, and directs the conduct in things relating to time.

The latter informs and regulates the soul, and directs the conduct in reference to eternity.

This description is just and accurate.

We confess that the knowledge and fear of God is not so reputed by the world; on the contrary, it is stigmatized as folly and madness. But that worldly wisdom which arrogates to itself an exclusive title to the appellation of wisdom, is by no means so deserving of it as this; because, whatever excellencies it possesses, its operations are weak, uncertain, transient. Whereas “the wisdom that is from above” brings into subjection every rebellious passion, and progressively prepares us for the enjoyment of our God. It was with this wisdom that the Messiah himself was endued, Isaiah 11:2-3. And it is of this wisdom that Solomon speaks, when he declares that nothing else is worthy the name of wisdom, Proverbs 9:10.

Respecting wisdom the text further informs us,

II. By what means true wisdom is to be attained.

The wisdom of this world may be gained by study alone.

But spiritual wisdom requires:

1. Sincerity.

If a man has not a disposition to obey the Word of God, he will find occasion of cavil and dispute in the plainest expressions. The Pharisees of old, though conversant with the sacred writings, and instructed by our Lord himself, remained ignorant of the truth, because “they loved darkness rather than light.” Thus it will be with us. However good the seed that is sown may be, it will never bring forth fruit to perfection, unless it is “received into a honest and good heart.”

If we would be truly wise, we must imitate the docility of Cornelius Acts 10:33; or, in the language of the text, we must “receive God’s Word, and hide his commandments with us,” as an inestimable jewel which we are solicitous to possess and keep.

2. Diligence.

This idea is strongly inculcated in the words before us, “we should incline our ear, and apply our heart to understanding, and seek it as silver, and search for it as for hidden treasures.” We should consider the inspired volume as an inexhaustible mine, which yields nothing to a superficial observer, but will richly repay those who explore its inmost recesses. To this effect was the direction given to Joshua, Joshua 1:8; and if we follow that advice, we shall succeed like the Bereans of old Acts 17:11. It is the diligent hand, and that only, that can ever make us rich.

3. Prayer.

Nothing will succeed without prayer. A man might commit to memory the whole Bible, and yet not understand one spiritual truth contained it, if he trusted in his own powers, instead of looking up to God for the teaching of his Spirit. Our blessed Lord assures us, that none knows the Father, but he to whom the Son shall reveal him, Matthew 11:27. And this also is intimated in the repeated direction given us in the text, to “cry after knowledge, and lift up our voice for understanding.” The Apostles themselves needed to have “their understandings opened, before they could understand the Scriptures, Luke 24:45.” Yes, established Christians still need “a spirit of wisdom and revelation to be given” to them, in order to their obtaining a more just view of revealed truths, Ephesians 1:17-18. All of us therefore, if we would be taught by God, must cry with David, “Open my eyes, that I may behold wondrous things out of your law! Psalm 119:18.”

For the encouragement of all, Solomon further declares,

III. The certain outcome of those means.

God is the source and giver of all spiritual knowledge.

Nothing can be more positive than the assertion before us. That “God gives wisdom, and that out of his mouth comes knowledge and understanding.” It is in this view that he is called, “The Father of lights, James 1:17;” because as that bright luminary, the sun, was the work of his hands—so all light, intellectual or spiritual, is derived from him.

Human learning gives a man no advantage towards the attainment of true wisdom. All, under God, depends on the state of mind with which men seek divine knowledge; if they are willing to “learn of the Father, John 6:15,” he will teach them. But if they are too proud to submit to his instructions, he will leave them to wander further and further from the right way. He will “take the wise in their own craftiness, 1 Corinthians 1:19; 1 Corinthians 3:19,” and “reveal to babes what he hides from the wise and prudent, Matthew 11:25.”

Nor will he allow us to use the appointed means in vain.

Frequent are the assurances which God has given us respecting this, Psalm 25:9; Psalm 25:12; Psalm 25:14. And he has made distinct promises to each of the foregoing means.

Are we sincere? He will open our eyes, John 7:17.

Are we diligent? He will reveal himself to us, Proverbs 8:17.

Are we importunate in prayer? He will give us liberally, and without upbraiding, James 1:5.

No lack of learning, no weakness of intellect on our part, shall be any obstacle to him, or deprive us of the benefits which we seek Isaiah 35:8. On the contrary, he will make use of the weakest and most contemptible of men, to confound the wise and mighty, 1 Corinthians 1:27-28.

INFERENCES.

1. How highly should we value the Gospel!

Men spend much time and money in acquiring human knowledge, and are glad to avail themselves of all lectures, public or private, whereby they may gain instruction. But a frequent ministration of divine ordinances, and a faithful dispensation of God’s Word, are deemed worthy of censure rather than of approbation. The very people for whose benefit the Word is preached, can scarcely be prevailed upon to lend an ear to the instruction that is freely offered. Little do they think what it is that they thus despise. The ordinances are appointed of God for the express purpose of “converting souls, and making wise the simple, Job 23:12. Psalm 19:7.”

How many are there now in Heaven, who would have “perished for lack of knowledge,” if the voice of God in his ministers had not reached their hearts, and “brought them out of darkness into marvelous light, 1 Peter 2:9.” Let all then improve the ordinances with diligence, and pray that by means of them they may be “made wise unto salvation, 1 Peter 2:2. Hebrews 2:1.”

2. How precious should the Scriptures be in our sight!

It is only at certain seasons that we can attend on public ordinances; but the Scriptures we may read at all times. In them is contained all that we need to know. And the Holy Spirit is promised to guide us into all truth, John 16:13. 1 John 2:20; 1 John 2:27. Let the sacred volume then be our delight, and our meditation all the day! Psalm 1:2. Let us not cavil at any part of it, or say, This is a hard saying, John 6:60. But let us receive it with meekness, knowing that, if it is engrafted in our hearts, it is able, and shall be effectual, to save our souls, James 1:21.

Charles Simeon

Proverbs 1:20-31

“Wisdom calls aloud in the street, she raises her voice in the public squares; at the head of the noisy streets she cries out, in the gateways of the city she makes her speech: “How long will you simple ones love your simple ways? How long will mockers delight in mockery and fools hate knowledge? If you had responded to my rebuke, I would have poured out my heart to you and made my thoughts known to you. But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you– when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. “Then they will call to me but I will not answer; they will look for me but will not find me. Since they hated knowledge and did not choose to fear the LORD, since they would not accept my advice and spurned my rebuke, they will eat the fruit of their ways and be filled with the fruit of their schemes!”

To expostulate with men respecting their evil ways, to point out the consequences of persisting in them, to urge the necessity of a speedy and thorough conversion to God, and to enforce the address with affectionate entreaties and encouraging assurances, is stigmatized as the effervescence of a heated imagination, the offspring of a weak enthusiastic mind! But, however it is foolishness with men, it is wisdom in the sight of God. No expostulations, entreaties, promises, or threatenings can be delivered with greater energy or affection than those in the text; yet God calls them with the voice, not of folly and enthusiasm, but of “wisdom;” and, whatever we may think of them, they will be found to be “the words of truth and soberness.”

We are now “in the chief place of concourse,” and it is wisdom itself, or God under the name of Wisdom, that now addresses us. The substance of the address may be comprehended under two general observations:

I. To those who receive his invitations, God will be exceeding gracious.

Nothing can be more tender than the expostulation before us.

The words are addressed not merely to the “simple,” but to those who “love simplicity;” not only to the ignorant, but to those who “hate knowledge;” not only to those who are destitute of religion, but who “delight to scoff” at it. What can we suppose that God should say to such daring transgressors? What, but to denounce the heaviest judgments?

But “he is God and not man,” and therefore he speaks to them as God, in terms of inconceivable love and mercy, “How long will you love your evil and destructive ways?” Will not “the past time suffice to have followed” them? Have they been so pleasant or profitable that you will forego all the happiness of Heaven for them? or, if you intend to turn away from them, have you fixed the time of your conversion? “How long” do you intend to persist? Until the time of sickness, and the hour of death? or until some more convenient season? Ah! “turn at my reproof;” let the words of a Father and a Friend prevail with you; do not attempt to justify your actions; or to extenuate your guilt; you see clearly enough that your conduct is indefensible. Turn, turn from it without delay!

The promises, with which the expostulation is enforced, add greatly to its weight.

A consciousness both of weakness and of ignorance often contributes to keep men under the power of their sins. A thought arises in their minds, ‘I do not know how to turn; I do not know how to obtain either the pardon of my sins, or victory over my lusts.’

But God obviates at once all such discouraging reflections. He says in effect, ‘Are your corruptions insuperable by any efforts of your own? “I will pour out my Spirit” to sanctify you throughout. Are you at a loss how to obtain my favor? “I will make known to you the words of life;” I will reveal my Son in your heart; I will show you the efficacy of his atonement, and make you wise unto salvation through faith in him.’

Thus does he silence their objections, and dissipate their fears, “Behold, what manner of love is this!” Surely we should not hear of it but with wonder; we should not receive its overtures, but with grateful adoration.

But “God will not always strive with man.” On the contrary,

II. Those who despise his invitations, shall be given up to final impenitence and ruin.

The contempt too generally poured upon the mercy of God, is awful in the extreme.

One would suppose that such invitations and promises could not fail of producing the desired effect. But, alas, the reception they meet with is such as God himself represents it. Men “refuse to obey his calls; when he stretches out his hands to them with parental tenderness and importunate entreaties, they will not regard him; they set at nothing his counsel; they despise his reproof; they hate even to hear of their duty, and determine, whatever are the consequence, that they will not perform it.”

The zeal and earnestness of his ministers are made a subject of profane ridicule; and the dictates of wisdom are laughed at as the effusions of folly and fanaticism. We appeal to the consciences of all respecting these things. Who that has made any observations on the world around him, or on what passes in his own heart, must not attest that these things are so? Yes; we are all guilty, “This has been our manner from our youth.”

Some have been more open and notorious, and others more secret and reserved, in their oppositions to God’s will. But all have opposed it, and, if divine grace has not slain our enmity, we are opposing it still; the deliberate sentiment of every unregenerate man is like theirs of old, “As for the Word which you have spoken unto us in the name of the Lord—we will not hearken unto you! Jeremiah 44:16.”

But such obstinant conduct, if persisted in, will one day meet a suitable recompense.

As God cannot be deceived, so neither will he be mocked. If he has a day of grace, so has he also a day of vengeance; and that day is hastening on apace. However secure the sinner may think himself, there is an hour of “desolation, and of consequent distress and anguish coming upon him!” Perhaps it may come in this life; on a dying bed he may be filled with terror and remorse; and though, like Judas, he may confess his sin, or, like Esau, pray for a revocation of his sentence, his prayers may be cast out, and God laugh at his calamity! Often does God threaten this, and often has he executed his threatening, “Go to your gods whom you have chosen,” said he to his people of old; let them deliver you; for I will deliver you no more!

He has threatened it, Micah 3:4. Jeremiah 2:27-28.

And he has executed it, Zechariah 7:11-13. Judges 10:13-14.”

So now does he often suggest to the mind of an awakened, but unconverted sinner, ‘What will the world do for you now? What will your pleasures, your riches, or your honors profit you in this day of my wrath? What do you think of the seed which you have been sowing, now you begin to reap the fruit thereof?’

But if God deals not with us thus in this world, most assuredly he will in the world to come. That will indeed be an hour of distress and anguish when these despisers of mercy shall stand at the tribunal of their Judge; and oh! how will he then “laugh at their calamity! how will he mock at all their fear” and terror! ‘You would not believe my Word; now see whether it is true or not. You would not be persuaded that I would ever vindicate my insulted Majesty; What do you think of that matter now? You despised me, and said, “Depart from me; I desire not the knowledge of your ways!” You shall have your request; I will depart from you; and you too shall depart from me. Depart accursed one, into everlasting fire! And though you should pray to all eternity for a mitigation of your pain, you shall never have so much as a drop of water to cool your tongue.’

Would to God that men would realize these things, and be persuaded to believe that God is true! But whether they will hear, or whether they will forbear—we must declare what God has spoken; and, however an ignorant world may deride it as folly, we will aver it to be the “counsel of true wisdom,” and the declaration of an unerring God!

APPLICATION.

1. Let all adore God’s goodness.

Which of us must not plead guilty to the charge of despising God? Which of us has not persevered in a course of disobedience to him in spite of all his messages of mercy; and that too, not for days merely, but for months and years? Yet has God exercised forbearance towards us; and at this very instant renews to us his gracious invitations. Let us consider how many thousands have been cut off in their sins, while we are yet spared to hear the tidings of salvation; and “let the patience and long-suffering of God lead us to repentance.” Let us magnify him for such distinguished favors; and turn to him “today, while it is called today, lest he swear in his wrath that we shall never enter into his rest.”

2. Let all tremble at God’s justice.

Though God be so full of compassion, “not willing that any should perish, but that all should come to repentance and live,” yet is he a just and sin-avenging God, “he will by no means clear the guilty! Exodus 34:7.” He sometimes “repays the wicked to their face” even in this life; but there is a day which he has appointed for the full display of his own righteousness; a day, wherein he will render to every man according to his deeds; to those, who have sought for immortality, eternal life. But to the despisers of his truth, indignation and wrath, tribulation and anguish, Romans 2:6-9.

Let us then get our minds impressed with this thought, that it is a fearful thing to fall into the hands of the living God! Hebrews 10:31; and let us instantly comply with his invitations here, that we may be partakers of his promises in the eternal world.

Charles Simeon

Psalm 150:6

“Let everything that has breath praise the Lord!”

Greatly diversified has David’s experience been, as depicted in the Book of Psalms. Sometimes we find him bowed down under a sense of sin, and sometimes sunk almost in the depths of despondency. But here we view him elevated as on Mount Tabor, and breathing, as it were, the very atmosphere of Heaven. It would seem as if all the concluding Psalms had been penned at the close of life, when his soul was altogether ripened for glory. In all the five last Psalms he speaks the language of praise. Every one of them begins and ends with Hallelujah, that is, “Praise the Lord.” In the Psalm before us, short as it is, he repeats his exhortation no less than thirteen times. O that he might not repeat it in vain! O that we might “drink into his spirit,” and be transported, like him, with love and gratitude, with adoration and thanksgiving!

Be it known, that:

I. God deserves praise from those whom he has made.

What perfection of God is there, which, if duly contemplated, is not a fit subject for praise? His goodness, his mercy, his loving-kindness, his truth, and his faithfulness, call for the loudest praises of all his creatures. The same we may say of his justice too; for though to ungodly men it is a formidable attribute—yet to the creation at large it has a bright and favorable aspect, inasmuch as it is adverse to nothing but what is hostile to the interests of the whole intelligent creation.

But contemplate God in the person of his Son.

Think of him as assuming our nature, and expiating our sins by his own blood upon the cross, and as becoming the living Head of all his believing people—and, finally, as engaged to “perfect that which concerns them,” and to preserve them blameless to his heavenly kingdom.

Think of him, I say, in all that he has done and suffered for a ruined world, and in all that he has engaged to do for those who trust in him, and then say, whether the tongues of men and angels are sufficient to declare his goodness, or whether eternity itself will suffice to utter all his praise, Psalm 106:2. Surely it is well and justly said, that “his name is above all blessing and praise! Nehemiah 9:5.”

II. There is not “a thing that breathes” which has not abundant occasion to praise him.

We speak not of irrational beings (though they do praise him according to their ability;) but of “man, into whose nostrils God originally breathed the breath of life, Genesis 2:7.” Of all people without exception we say, that they have reason to praise their God. This is true of,

1. Those who are yet in heathen darkness.

Innumerable are the blessings which they enjoy. The constitution of their bodies and the faculties of their souls are fit subjects for adoration and thanksgiving. The various blessings provided for the maintenance and support of man, call also for the most grateful acknowledgments, Acts 14:17. There is no man whose comforts do not far exceed his deservings.

2. Those who enjoy the light of Scripture Revelation.

Unspeakable are the blessings with which they are favored. The revelation given to the Jews was dark and shadowy; yet that is spoken of as an inestimable benefit conferred upon them, Deuteronomy 4:8. Nehemiah 9:13-14; what thanks and praise then should we render unto God for the clearer light of his Gospel! O, what wonders of love and mercy are there revealed! How plain is the instruction there given to all who desire to have their feet guided into the way of peace! Whoever perishes for lack of knowledge now, must confess that his desert of condemnation is beyond measure aggravated, John 3:19, and that his destruction arises solely from his contempt of offered mercy.

3. Those who are brought to a saving knowledge of Christ.

What thanks can you ever render to the Lord for the benefits which he has conferred on you?

Think of the extent and magnitude of those blessings.

Think how entirely you owe them to the sovereign grace of God.

Think what a difference is hereby put between you and others, not in this world only, but also in the world to come; and not for time only, but for eternity!

Will not the very stones cry out against you, if you are silent? Methinks your every thought should be adoration and your every word be praise!

We shall need no farther inducement to praise our God, if only we reflect that,

III. The more we abound in sincere praise and worship, the more exalted will our happiness be.

What employment have we for our breath, that can be compared with this? Doubtless there is much happiness in social converse; but this is nothing in comparison with that which is enjoyed in converse with our God. The language of prayer is delightful to every humble soul; but the language of praise is an anticipation and foretaste of Heaven itself! In Heaven there is no other employment, nor will there be to all eternity! Revelation 5:13. It is not possible for a man to be otherwise than happy while he is blessing and praising God. This is not an occupation in which a mind discontented or disconsolate can engage; there must of necessity be peace, and love, and gratitude, and joy. Yes, in proportion as the praise is ardent, there must be, as the foundation of it, an admiring, an adoring, an overwhelming sense of the Divine goodness!

APPLICATION.

Do not let any of you say, ‘This employment is not for me.’ It is the duty of “everything that has breath.” There is no creature in the universe so afflicted, but he has encouragement to pray, and scope for praise. Some have an idea that nothing but sighing and mourning are suited to their condition; and that the voice of praise and thanksgiving is for those only who have attained a fuller assurance of their acceptance with God. But they might as well say, that gratitude was not their duty, as, that they were not called upon to express their gratitude in the language of praise. Know, brethren, that “whoever offers God praise, glorifies him;” and, his desire is, that every mourning soul should “put off his sackcloth, and gird him with gladness.”

I would not discourage sincere humiliation; for I well know that it should ever be an associate of our sublimest joys; but this I would say to all: That Christ came to “give unto them the oil of joy for mourning, and the garment of praise for the spirit of heaviness;” and that, in the experience of this, they shall approve themselves “trees of righteousness, the planting of the Lord, in whom he will be glorified.”

To every creature then, without exception, whether high or low, rich or poor, old or young, I would say with David in a foregoing Psalm, “Praise the name of the Lord! Psalm 148:11-13.” Yes, fill your heart with grateful praise! “Hallelujah, Hallelujah!”

Charles Simeon

Psalm 149:4-7

“For the LORD takes delight in his people; he crowns the humble with salvation. Let the saints rejoice in this honor and sing for joy on their beds. May the praise of God be in their mouths and a double-edged sword in their hands, to inflict vengeance on the nations and punishment on the peoples.”

The world is ready to account those weak and enthusiastic who abound in the exercise of spiritual duties; but there is nothing in the universe that more accords with the dictates of reason, than such a state. If God have not given us sufficient grounds to love and serve him, then we may doubt whether the supreme affection of our souls is due to him. But we need go no further than the text in order to justify the warmest expressions of our love to him, and the most unreserved dedication of all our powers to his service.

The exhortations in the text are full of energy; and they are founded on God’s love to us. In order therefore to be duly sensible of their force, we must consider:

I. God’s kindness to us.

This is expressed both by the internal regard which he bears towards us, and by the outward manifestations of it to our souls.

1. God loves his people.

He esteems them as “his peculiar treasure, Exodus 19:5.” Those who fear God are considered as “his people,” in contradistinction to those who belong to Satan, “You belong to your father, the devil, and you want to carry out your father’s desire! John 8:44.”

He has delight in their persons, notwithstanding all their vileness; for he views them as “complete in Christ, Colossians 2:10.”

When they are mourning and weeping for their extreme sinfulness, he looks on them with heartfelt complacency, Isaiah 66:2. Jeremiah 31:18; Jeremiah 31:20, and delight, Proverbs 11:20.

Even when they are doubting his love towards them, he marks them as the objects of his tenderest affection and incessant care, Isaiah 49:14-16.

He takes delight also in their services.

Their prayers are his delight, Proverbs 15:8;
their tributes of praise are esteemed his glory, Psalm 50:23;
their alms are a sacrifice with which he is well pleased, Hebrews 13:16;
their every grace is in his sight of great price, 1 Peter 3:4.
Their holy purposes, though not allowed by him to be carried into effect, are noticed by him with approbation, 1 Kings 8:18-19;
nor are even their fainter inclinations, 1 Kings 14:13, or their transient thoughts, Malachi 3:16, allowed to pass without a suitable reward.

2. He makes them lovely.

The distinguishing characteristic of the Lord’s people is, that they are “meek;” their hearts being humbled, their proud impetuous passions are hushed to silence. These the Lord “beautifies with salvation” now.

The lion becomes a lamb, Isaiah 11:6;
instead of the brier and thorn, the fir and myrtle-tree spring up, Isaiah 55:13;
and even blood-thirsty murderers become humble and loving saints, Acts 2:23; Acts 2:41-47.

The very countenances of God’s people often bear a visible mark of the change wrought in them; so that we may almost literally say, “They have the mark of the Lamb on their foreheads! Revelation 22:4.”

There is a beautiful symmetry discernible in all their conduct. “The beauty of the Lord their God is upon them, Psalm 90:17;” and as that consists, not in the exercise of any one perfection, but in a union and harmony of all, however opposite to human appearance; so their beauty is seen, not in the exercise merely of meekness or fortitude, of fear or confidence—but in the just temperament, and combination, of every Christian grace. In a word, they are renewed after God’s image, Ephesians 4:24; and have the change carried on from one degree of glory to another by the Spirit of the Lord, 2 Corinthians 3:18.

But in an infinitely higher degree will they be beautified, when their salvation shall be complete. Then they shall have no remains of sin or corruption; their bodies shall be made like unto Christ’s glorious body, Philippians 3:21; their souls also shall be without spot or blemish as truly as his, Ephesians 5:27; arrayed in the robes of his perfect righteousness, and adorned with a crown of glory, Revelation 6:11; Revelation 7:14. 2 Timothy 4:8; they shall shine forth above the sun in the firmament forever and ever! Daniel 12:3. Matthew 13:43.

And when Christ himself shall come in his glory, he will be admired in them, and glorified in them, 2 Thessalonians 1:10.

After viewing the obligations we owe to God, we cannot but be prepared to hear,

II. Our duty to God.

There is a correspondence between the mercies we receive from God—and the service which he requires at our hands.

Does he take delight in us? We should delight ourselves in him.

Does he exert himself to beautify us? We should labor to glorify him.

1. We should ever delight in God.

Those who God has set apart for himself as “his people,” and rendered “meek” after the example of Jesus—are properly called “his saints.” And though men scoff at that name, and make it a term of reproach, they whom God has honored with it, have reason to rejoice and glory in such an honorable appellation. With them, praise should be . . .
the subject of their thoughts,
the language of their lips,
the very element in which they breathe, Psalm 33:1.

It is their privilege as well as their duty to rejoice in the Lord, to rejoice in him evermore, Philippians 4:4, to rejoice in him with joy unspeakable and full of glory, 1 Peter 1:8.

When they rise in the morning, their praise should ascend up as incense; yes, when they are lying “upon their beds,” they should have their waking thoughts occupied with God, and “sing aloud” for joy.

Nor should they be contented with the solitary expressions of their love to God; they should commend him to others, and stir up all around them to magnify his name. Such was the delightful employment of the Psalmist, Psalm 63:3-6; Psalm 96:1-4; and such a devotedness of soul to God is no other than our reasonable service, Romans 12:1.

2. We should fight the Lord’s battles.

The Jews were to approve their love to God by extirpating his enemies among the heathen. There are enemies also with whom he requires us to contend; but “the weapons of our warfare are not carnal;” it is not our fellow-creatures that we are called to destroy, but “the lusts that war in our members.” The world, the flesh, and the devil, are our enemies, and God’s. Against them we vowed eternal enmity; nor are we ever to sheathe the sword until they are all put under our feet. God has prepared for us a divine panoply—an armor of heavenly temper, Ephesians 6:13-17. Clad with this, we must “go forth continually conquering, and to conquer.” We must “fight a good fight,” and “war a good warfare, 1 Timothy 1:18; 1 Timothy 6:12,” and “endure hardship as good soldiers of Jesus Christ, 2 Timothy 2:3.”

Thus fighting and singing must be joined together; for “the joy of the Lord is our strength, Nehemiah 8:10;” and then shall we be most victorious, when we go forth to battle singing the praises of our God! 2 Chronicles 20:21-23.

Address,

1. Those who rest satisfied with a mere formal religion.

What suitableness is there in such a state to the temporal mercies we receive at God’s hands?

If he calls us to holy joy—should we be cold or lukewarm?

If he commands us to maintain a continual warfare—should we yield ourselves willing captives to our enemies, or make a truce with them for a moment?

Be it known, that whatever the world may think of such a lukewarm state, God utterly abhors it! Revelation 3:16.

2. Those who profess to serve and enjoy God.

Glorious indeed is the salvation to which you are called; and well may you rejoice in it! But oh! be careful also to “walk worthy of it, Ephesians 4:1.” If you profess that God has delight in you, take care that you are also adorned and beautified with his divine image. If you rejoice and glory in God, take care also that the sword is ever in your hand, to cut off whatever is displeasing in his sight! Matthew 18:7-9. Beware also lest you decline from the happy state to which you have been brought; beware lest, by cowardice or sloth, you rob your soul of its beauty and happiness, and make him your enemy, who desires nothing so much as to show himself your friend, Isaiah 63:10.

Charles Simeon

Psalm 149:2

“Let the people of Zion be joyful in their King!”

It appears somewhat strange that a religion coming from Heaven, and purporting to make men happy, should almost universally be considered as a source of melancholy, and as destructive of all personal and social comfort. But it may be easily accounted for. The gospel calls men from the pleasures of sin, and promises them sublimer pleasures in its stead. But unregenerate men, knowing nothing of spiritual joy; they have no idea that any such thing exists; whereas the carnal joys which they are to sacrifice, have afforded them many a delicious feast!

Hence, until, through faith in the divine records, they feel the bitterness of sin, or taste the felicity of God’s chosen people, they will and must suppose, that they are called to relinquish what is substantial, and to grasp a shadow. But the saints of old have invariably attested, that religion’s ways are ways of pleasantness and peace; and David, who was no incompetent judge of this matter, exhorts every subject of the Redeemer’s kingdom to rejoice in Zion’s King. We shall,

I. Explain his exhortation.

Who are the people of Zion?

Not every man by nature, seeing we are “children of wrath, Ephesians 2:3.” Not any man by education, since it is beyond the power of man to convey to others such principles and dispositions, as are necessary to bring them into that near relation to the Church of God, 1 Corinthians 3:7. John 1:13. We must be born from above, through the influence of God’s Word and Spirit, 1 Peter 1:23; and until a supernatural change has been wrought on all the faculties of our souls by God himself, whatever we may profess to be, we are, beyond a doubt, aliens from the commonwealth of Israel, 2 Corinthians 5:17. John 3:5.

Who is their King?

It is to Christ alone that this name belongs, Zechariah 9:9. He is indeed the King of all the earth, and has the whole creation under his control. But, in this sense many are his subjects who despise his person and hate his government. Whereas over Zion he reigns by the most cordial consent of all his redeemed people, there not being so much as one who does not know him, love him, serve him, and desire the very thoughts of his heart to be subjected to his law. On the other hand, he . . .
affords them his protection,
supplies their every need, and
makes them victorious over all their enemies.

What is their duty towards him?

It is not sufficient that they yield obedience to his will, as slaves to a tyrant whom they fear. They must:
love his person,
delight in his commands,
be zealous for his glory,
and rely humbly on his care.

In a word, they must rejoice in him. This is essential to the Christian character, Philippians 4:4; Philippians 3:3; and, if we attain not to this spirit, we are more inexcusable than the Jews, and liable to a heavier doom, Deuteronomy 28:45; Deuteronomy 28:47.

We do not say indeed that the children of Zion are never to mourn; for mourning is both introductory to joy, and consistent with it; yes, it is even a very necessary ingredient of that joy, which we ought to feel in the contemplation of Christ’s character and offices; and the more fervently we love him, the more deeply shall we lament, that our love and joy are so disproportioned to his worth.

The several parts of the exhortation being explained, we shall,

II. Enforce it.

Here each part that has been explained, suggests a powerful argument for rejoicing in Christ. Consider:

1. The duty itself.

What can be more pleasant? It is not to any painful duty that we are called, but to rejoice, and to have all the faculties of our souls engaged in the very employment of Heaven. What can be more reasonable? If the gospel furnished us with no grounds of joy, or were as empty and unsatisfying as the world, it would be unreasonable to expect any happiness to flow from it; but it sets before us innumerable occasions of joy; and not only permits, but enjoins, us to bear our part in the felicity of God’s chosen people. Shall we not then obey the call?

2. The object in whom we are to rejoice.

This is none other than our adorable Emmanuel, who combines in himself all the perfections of the Godhead, and all the excellencies of the most spotless manhood.

Moreover, the love he has manifested towards his subjects, is such as infinitely surpasses our highest conceptions; he assumed our nature, and died for us, while we were in actual rebellion against him! And what a delightful sway does he exercise over them! So light and easy is his yoke, that there is not one of his laws, no, not one, which may not be summed up in this: Be happy! What rewards too does he bestow, not on a few favorites only, but on all his subjects! There is not one of them whom he does not make a king like unto himself, and place upon a throne like unto that on which he himself is seated at the right hand of God, Revelation 1:6. John 14:3. Shall we refuse to rejoice in such a King as this?

3. The people who are called upon to rejoice.

If this exhortation were addressed to the people of this world, they might reply: “We know him not; we see no beauty in him for which he is to be desired; nor have we cause to expect anything at his hands but wrath and fiery indignation; how then shall we rejoice in him?”

But the redeemed know that “he is fairer than ten thousand, and altogether lovely;” they have experienced the virtue of his blood to purge a guilty conscience, and the efficacy of his grace to sanctify a polluted heart.

For them, he makes continual intercession in the presence of God.

For them, he every moment exercises his almighty power.

For them, he is coming shortly to judge the world, that he may take them to himself, to behold his glory, and participate in his blessedness, forever and ever! Shall they then be reluctant to comply? Surely, if they be, “the very stones must cry out against them! Luke 19:40.”

ADDRESS.

1. To those who have never yet rejoiced in Christ.

What relation can you have to Zion? How can it be said of you, This man was born in her? Psalm 87:5-6. And what excuse can you urge before God? Your ignorance of Christ? This is your sin, and not your excuse. He is willing to make you happy under his government, if you will submit yourselves unto him. “Kiss him” then, in token of your reverence and subjection, “lest he be angry, and you perish forever! Psalm 2:12.”

2. To those who are going on their way rejoicing.

Take care that you make Christ, and not your own frames or feelings, the object and ground of your joy. And guard against pride, self-confidence, and sin of whatever kind, knowing that such things will vitiate and destroy all the happiness of the soul. David’s advice must ever be attended to, “Rejoice with trembling! Psalm 2:11.”

Charles Simeon