Job 33:27-28

“Then he comes to men and says: I sinned, and perverted what was right, but I did not get what I deserved. He redeemed my soul from going down to the pit, and I will live to enjoy the light.”

God is often pleased to make use of affliction as the means of bringing people to a right mind; and where he has sent any affliction as a chastisement for some particular sin, it is probable that on our repentance he will remove the chastisement, James 5:14-15.

But we must not always associate the ideas of affliction and punishment, or of repentance and recovery, so as to conclude every person to be wicked in proportion to the calamities that may come upon him. This was the error which occasioned the whole controversy between Job and his friends. They conceived, that, by visiting him with such accumulated afflictions, God designed to point him out as a hypocrite; and, upon that presumption, they exhorted him to repent, and assured him that on his repentance God would restore to him his former health and prosperity. In support of their argument they spoke many valuable truths; but they erred in the extent to which they carried those truths, and in the application which they made of them to the case of Job.

The fact is, that “no man knows whether love or hate awaits him. All share a common destiny—the righteous and the wicked, the good and the bad, the clean and the unclean, those who offer sacrifices and those who do not. As it is with the good man, so with the sinner, Ecclesiastes 9:1-2” All of the inequalities which we observe in the dispensations of Providence will be rectified in the day of judgment, which is on that very account denominated, “The day of the revelation of the righteous judgment of God, Romans 2:5.”

We shall therefore drop that which we apprehend to be the primary meaning of these words, because in that sense they are not true to the extent that Elihu designed them. We know that the most righteous people may be reduced by sickness, and that the most penitent people may have their sickness continued unto death. Fully persuaded of this, we shall not insist upon our text in reference to bodily sickness and recovery, but simply in reference to the concerns of the soul. In this view of the words, they point out to us,

I. The nature of true repentance.

Few consider properly the nature of repentance. It does not consist in a mere acknowledgment that we are sinners, or in a dread of the consequences of our sin.

1. True repentance consists in a deep and humbling view of sin as unreasonable.

The law of God is right, Psalm 19:7-8; it is “holy, and just, and good, Romans 7:12.” And whoever views its requisitions with an impartial eye, must of necessity confess them to be most highly reasonable. Who can doubt one moment the reasonableness of the creature serving his Creator; or of the sinner feeling gratitude to his Redeemer? Who does not see the propriety of having the bodily appetites in subjection to the nobler faculties of reason and conscience; and of governing our lives in reference to eternity, rather than to the poor vanities of time and sense? The most ignorant and most prejudiced person cannot but acknowledge that these things are “right.”

Now what is the life of the generality, but a direct opposition to all this, or, in other words, “a perversion of that which is right?” We speak not now concerning gross sins, but concerning that kind of life which even the most moral and decent live. They forget their God; they disregard their Savior; they live as if they thought the salvation of their souls a matter of little importance.

A true penitent, when he comes to a just sense of his condition, views things in this light; he is ready to exclaim with Agur, “Surely I am more brutish than any man, and have not the understanding of a man! Proverbs 30:2.” He is amazed that God should have borne with him so long in the midst of his perverseness; and there are no terms too humiliating for him to adopt, in order to express his shame and self-abhorrence before God.

2. True repentance consists in a deep and humbling view of sin as unprofitable.

All expect that sin will profit them in some respect or other; and the gratifications purchased by it are considered as more than an equivalent for any consequences that may ensue from it.

This delusion often lasts for a considerable time; but, when a person begins to turn unto God, the scales fall from his eyes. He now sees, that if he had actually gained the whole world, it would have been an unprofitable bargain for his immortal soul.

He feels himself much in the state that our first parents were after their fall. What Satan had promised them was indeed true in some sense, “their eyes were opened; and they discerned good and evil.” But it was good which they had lost, and evil which they had incurred. Ah! how unprofitable did their sin now appear! For one taste of the forbidden fruit to sacrifice their innocence and the favor of their God!

If we contemplate their feelings when they were driven out of Paradise, we shall form some idea of what a penitent feels, when once he comes to a just apprehension of his state. His folly appears to him even greater than his guilt. He now begins to understand those words, “Madness is in their hearts while they live! Ecclesiastes 9:3;” and he feels the full force of that pointed interrogation, “When you were slaves to sin, you were free from the control of righteousness. What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! Romans 6:20-21.”

That we may not be discouraged by this view of repentance, let us contemplate,

II. The benefits of true repentance.

We have before assigned our reasons for declining to notice our text in reference to a recovery from bodily sickness; on that subject we could promise you nothing with any certainty; but in reference to spiritual benefits, we do not hesitate to promise you:

1. The first benefit of true repentance is deliverance from eternal condemnation.

Besides “the pit” of the grave, there is also a pit into which sinners must be cast, even “the bottomless pit”—the miserable abode of Satan and his angels! Revelation 20:1-3. Into that pit your soul shall never come. The impenitent alone shall have their portion there. The word and oath of Jehovah are pledged to rescue you from thence. “He has found a ransom! verse 24;” the ransom has been paid; and God (if we may so speak) would violate his engagements with his Son, if he were to spurn from his footstool one who came to him in the name of Jesus, Romans 3:26. But you need not be afraid; for this is his own gracious declaration, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness 1 John 1:9;” and again, “He who covers his sins shall not prosper; but whoever confesses and forsakes them shall have mercy! Proverbs 28:13.”

Perhaps from a retrospect of your past lives you may be led to fear that you have sinned beyond the reach of mercy. But there is no ground for despondency, even to the vilest of mankind; the blood of Christ is sufficient to cleanse from all sin, however heinous! 1 John 1:7; and the promises of acceptance through him are so extensive as to preclude all possibility of doubt to those who humbly rely upon them, Isaiah 1:18. John 6:37.

2. The second benefit of true repentance is exaltation to eternal glory.

The light of God’s reconciled countenance shall certainly be enjoyed by the penitent in this world, “his light shall rise in obscurity, and his darkness shall become as the noon-day.” But who can conceive of that “light” which he shall enjoy in the glorious world to come! The highest joys which the soul can experience here on earth, are no more in comparison with Heaven, than a candle is of the meridian sun. There “the sun will no more be your light by day, nor will the brightness of the moon shine on you, for the LORD will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will wane no more; the LORD will be your everlasting light, and your days of sorrow will end! Isaiah 60:19-20.”

There may be many dark nights, and tremendous storms, before we arrive at the full consummation of our happiness; but the word is sure, that “if we sow in tears we shall reap in joy! Psalm 126:5-6.”

We may learn from hence,

1. What encouragement we have to repent.

God represents himself in the text as “looking upon men;” he is looking continually to see if he can find an object towards whom he can exercise mercy consistently with the honor of his other perfections. The father, in the parable, is described as looking out, as it were, with an ardent desire for the return of his prodigal son, and as running towards him as soon as ever he beheld him a great way off. This gives us a just idea of the tender compassions of our God, who “wills not the death of any sinner, but rather that he should turn from his wickedness and live.”

We have a still livelier representation of this in the Prophet Jeremiah, Jeremiah 31:18; Jeremiah 31:20; and we may with great propriety conceive of God as looking wishfully upon us at this moment, and saying, “O that they would hearken unto my voice! Psalm 81:13-16.” “Will you not be made clean? When shall it once be? Jeremiah 13:27.”

Be persuaded, my brethren, that God is now “waiting to be gracious unto you;” and that if you turn unto him, he will have mercy upon you! Isaiah 55:7. Yes, he will make his “grace to abound even where sin has most abounded! Romans 5:20.”

2. How just will be the condemnation of the impenitent.

God’s direction to every one of us is, “Only acknowledge your iniquity! Jeremiah 3:13.” And what can he require of you less than this? Would you yourselves forgive an offending child, while she obstinately refused to acknowledge her fault and continued in her disobedience? What then will you say to God in the day of judgment, when he shall refuse to admit you into the regions of light and bliss, and shall consign your souls over to that bottomless pit, from which you made no effort to escape? How pungent will be the recollection of those invitations and promises which you now despise! O do not by your obstinate impenitence make work for everlasting and unavailing sorrow!

Do but call to mind the mercy given to David; the very instant he said to Nathan, “I have sinned against the Lord,” Nathan was inspired to reply, “The Lord has put away your sin; you shall not die! 2 Samuel 12:13.” And this affecting incident David himself records for the encouragement of all to make supplication to their God, “I said, I will confess my sin unto the Lord; and so you forgave the iniquity of my sin! Psalm 32:5.” Surely if such an example joined to the gracious declarations in the text do not lead you to repentance, then your mouths will be shut in the day of judgment, and (whatever you may now do) you will acknowledge your condemnation to be just!

Charles Simeon

Job 33:23-24

“Yet if there is an messenger on his side as a mediator, one out of a thousand—one who declares a person upright, to be gracious to him and say, ‘Spare him from going down to the pit; I have found a ransom for him!'”

Elihu was not one of the particular friends of Job He was a young man, who, on the occasion of Job’s friends assembling together, had been admitted to hear rather than to speak. But when he had heard the repeated attempts of Job’s friends to convince him of sin, and their incapacity to answer the arguments which Job had adduced—his spirit was stirred in him, and he determined to offer his opinion, Job 32:6-10. Elihu was of a better spirit than Job’s other friends, and had a deeper insight into the dispensations of God’s providence. He never accused Job of hypocrisy, as they had done; but he saw wherein Job had erred, and endeavored with fidelity to point it out to him. Job had certainly erred in two respects:

in speaking too highly of himself,

in speaking too disrespectfully of God.

To bring home to him these two faults, Elihu shows Job, what he evidently was not sufficiently acquainted with, the ends and designs of God in afflicting man; namely, to humble him, and to prepare him for those richer mercies which he has in reserve for every true penitent.

There were various means whereby God prepared men for the knowledge of himself, and the enjoyment of his glory:

one was by secret discoveries of Himself in dreams and visions;

another was by laying them on a bed of affliction, and sending some well-informed servant to instruct them.

It is of this latter mode that Elihu speaks in the words before us; from which we are naturally led to show you,

I. The office of those who visit the sick.

A person who in a spirit of love visits the chambers of the sick, as “a messenger” from the Most High God, and one who delights in that office, and is duly qualified for the performance of it—is indeed a rare and valuable character, justly called “One among a thousand!” The object which such a person should bear in view is briefly stated in our text; it is “one who declares a person upright.”

But whose uprightness is here intended? The man’s own? Most assuredly not. Such a visitor as this would be neither rare nor valuable. It is the common language of ignorant people when visiting a dying friend, to say, “You have nothing to fear; you have been upright and honest in the world; you have fulfilled all your duties in life; and there is no doubt but that you are accepted by God.” Such a visitor as this is indeed “a messenger;” but it is “a messenger of Satan,” to beguile and ruin an immortal soul. For what is such language as this, but to “speak peace where there is no peace,” or, as the prophet strongly expresses it, to “sew pillows to the arm-holes” of one that ought to be awakened from his delusions, and to “daub with untempered mortar a wall that is just ready to fall! Ezekiel 13:10-11; Ezekiel 13:18.”

The uprightness that is to be pointed out, is God’s. But here we acknowledge, that the precise import of the passage is not easy to be determined. Various are the senses which commentators have affixed to the word; but, if we would obtain just views of the Scripture, we must not consider so much what sense any word will bear—as what agrees best with the context. Now we apprehend that the context duly attended to, will give us the exact meaning of this expression.

Let us see what was the object which Elihu had in view. He considered Job as faulty in two respects:

first, in maintaining his own righteousness,

and next, in complaining of God as harsh and unjust towards him, verses 8-12.

“In this,” he says to Job, “you are not just.” To counteract these two errors, Elihu tells Job that God had afflicted him on purpose to lead him to juster views both of himself and of his God; and that he himself was sent as “a messenger and interpreter” to him, “one among a thousand,” to expound this matter to him; and to show him “God’s uprightness, or righteousness,” first, in punishing his sin; and, next, in the way provided by him for the pardon of it.

1. The visitor’s office then, is to show the righteousness of God in punishing sin.

It is common for people in affliction, especially if their afflictions are heavy, complicated, and of long continuance; to manifest an impatient spirit, and to account their trials severe. But every thought of this kind shows how regardless they are of the hand from whence their trials proceed, and of their own extreme demerit, which, if justly viewed, would reconcile them to any afflictive dispensation which Almighty God might send. The invariable language of those who are truly humbled is, “You, Lord, have punished me far less than my iniquities deserve!” “You are righteous in all that is come upon me!” “To you belongs righteousness; but unto me belongs shame and confusion of face!” See Ezra 9:13. Nehemiah 9:33. Daniel 9:7-8.”

This truth had been before inculcated by Zophar Job 11:6; and it is of great importance to be inculcated on all; for, “shall a living man complain—a man for the punishment of his sins? Lamentations 3:39.” No! He must be brought to “accept the punishment of his iniquity,” and to say, “I will bear the indignation of the Lord, because I have sinned against him! Micah 7:9.” There must be no “replying against God;” “the clay must not contend with the potter!”

The attitude to which every sufferer must be brought is this, “It is the Lord; let him do what seems good to Him!” It is a very important part of a visitor’s office to bring him to it, by showing, that anything short of “everlasting burnings” is a mercy for which we have reason to be thankful—and not a judgment of which we have any reason to complain; since it is light in comparison with what we deserve, and is sent on purpose to keep us from ever suffering our full desert in Hell.

2. The visitor’s office is also to show the righteousness of God, in His way of pardoning sin.

This, we confess, appears at first sight a forced construction of the passage; but, on a nearer inspection of it, we shall see reason to believe that it is indeed the true import. The uprightness of God in punishing sin seems undoubtedly the first and leading sense; but it must include a view of the way of salvation through the ransom paid for sinners, or else the immediate acceptance of the sinner through that ransom could not follow from it. In this view of the word “uprightness,” or “righteousness,” there is a striking coincidence between the text and some passages in Paul’s Epistle to the Romans, where the Apostle again and again mentions, “the righteousness which is of God by faith,” and represents Christ as “set forth to be an atoning sacrifice through faith in his blood, to declare God’s righteousness for, or in, the remission of sins; to declare, I say, his righteousness, that he might be just, and yet the Justifier of him which believes in Jesus! Romans 3:21-22; Romans 3:25-26.”

Now on what occasion can it be so necessary to “show a man this,” as when he is in sick and dying circumstances, and speedily about to enter into the immediate presence of his God? Then in particular he is anxious to inquire, “What must I do to be saved?” And then must we give him the same answer as the Apostle did to the jailer, “Believe in the Lord Jesus Christ, and you shall he saved! Acts 16:30-31.”

This, then, is the special office of those who visit the sick; namely, to declare freely and fully the way of salvation through a crucified Redeemer. They should act in the chambers of the sick precisely as Moses did in the camp of Israel; when thousands were dying of the wounds inflicted by the fiery flying serpents; they should erect in the sight of the dying penitent the bronze serpent, and say, “Look unto it and be saved, all the ends of the earth! Compare Isaiah 45:22 with John 3:14-15.” They should encourage the afflicted soul to look unto Christ even “at the eleventh hour;” and to declare plainly, that “all who believe in him are justified from all things! Acts 13:39.” Then indeed will they approve themselves to be faithful “messengers” from God, and just “interpreters” of his mind and will; and every messenger is of inestimable value, and fitly called, “One among a thousand!”

Such being the blessed office of a visitor, let us contemplate,

II. The benefit arising from a faithful discharge of a godly visitor’s office.

Doubtless in most instances, little, if any, good arises from efforts made in the chambers of the sick; and often the hopeful appearances that begin there, vanish speedily, “as the early dew, or as the morning cloud.” But in many instances the labors of visitors are productive of the greatest good:

1. Even to the bodies of men.

We speak not now of financial relief, and of its effects on the recovery of many from their illnesses, though we ought not by any means to lose sight of that.

It is solely of the spiritual office of the visitor that we speak; and we affirm, that the bodies of men often derive incalculable benefit from it. Of illnesses, some belong purely to the body; and others are greatly influenced by the mind, or perhaps originate altogether from it.

Now, in reference to the former of these, it is certain, that spiritual instruction will not operate as a charm upon the body; but if, under the pressure of temporal affliction, the mind is disquieted by impatience and fretfulness, then those agitations will have a very unfavorable aspect on the body, and will greatly impede the cure of the disorder. Consequently, the composure of the mind, the bringing of it to a state of resignation and submission, and particularly to a state of peace with God—will exceedingly promote the recovery of the body; so true is it that “A merry heart does good like a medicine.”

It sometimes happens, that the life of a person is actually preserved, solely, under God, by the composure of the mind. A most remarkable instance of this the author has in his own parish. But if, as in the latter case, the disorder is very intimately connected with the mind, and how many nervous disorders arise from the pressure of worldly troubles—then it is obvious that the spiritual physician may be more useful than a medical attendant; since by administering “the balm of Gilead” to the soul, he applies his remedy to the root of the disorder, and gains access to that which no earthly prescription can reach.

And more especially if, as sometimes happens, the health has declined through apprehensions of God’s wrath, and the influence of desponding fears—then the free and full exhibition of God’s mercy in Christ Jesus is the only remedy that is at all suited to the case; and the restoration of peace to the soul is, in fact, “health to the body and nourishment to the bones! Proverbs 3:8.” “A reliable messenger,” says Solomon, “brings healing, Proverbs 13:17.”

2. More especially to the souls of men.

How many are there who never began to think of their souls, until they were visited with sickness, or brought down by some heavy affliction! “Before they were afflicted they went astray;” but God having sent to them some kind messenger, some able interpreter—has led them by his means to a consideration of their state, and to a true and saving repentance.

No man has ever executed with fidelity the office of which we are speaking, without having seen some fruit of his labor; and we will venture to appeal to such people, for they are the only competent judges, whether they have not been sometimes eye-witnesses of the very scene described in our text? Have they not seen the afflicted soul comforted; and peace abounding in the conscience that was recently overwhelmed with desponding fears? Has not God said, as it were, in their very presence, “Deliver that drooping sinner from going down to the pit; I have found a ransom!” And have they not seen the person, who but just before dared not to lift up his eyes unto Heaven, “praying unto God” and made sensible “of His favor,” and “beholding the face of his reconciled God with joy! verse 26.”

Yes, this is no uncommon sight; and whoever will lend himself diligently to this good work, shall have the happiness of dispensing these blessings, and of having some poor sinners to be his joy and crown of rejoicing in the day of judgment.

Reflections.

1. How honorable an office is that of a visitor of the sick!

This office, though highly proper to be executed by ministers, ought by no means to be confined to them. True, such a person, duly qualified and thoroughly in earnest, is “One among a thousand!” but It would have been better, if possible, that there should be ten or twenty such among a thousand; and most assuredly it is the duty of every Christian, according to his ability and opportunities, to engage in it; since the execution of it is a very principal fruit and evidence of “pure and undefiled religion, James 1:27.”

We would call on all, therefore, in their respective stations, to consider how they may execute this office to the utmost possible advantage. And let all know for their encouragement, that if they receive not honor from their fellow-creatures for these self-denying exertions—they shall certainly before long be honored and rewarded by their God! Matthew 25:35-36.

2. How blind are those who are averse to have such pious instructors introduced to their sick and dying friends!

There exists in the minds of many an idea, that religious conversation will prove injurious to a person on a bed of sickness; and that, by the anxiety that it will create, it will retard, rather than accelerate, a restoration to health.

Now, if in any instance this should be the case, it may justly be said that some risk of injury to the body would be but a small sacrifice for the obtaining of spiritual instruction under such circumstances. For who can reflect on a soul perishing in ignorance and sin, and not see the indispensable necessity of plucking it as a brand out of the burning, before yet it is gone beyond a hope of recovery? Methinks, if a certainty of some injury to the bodily health were put in the scale against the near and almost certain prospect of dying in an unconverted state—there can be no doubt which should preponderate. No man that knows the value of an immortal soul, can hesitate which alternative to choose.

But such cases, if they exist at all, are very rare; the mind of an ungodly man is not so easily moved; nor are the emotions that may be excited so injurious as worldly vexation or worldly care—they do not prey upon the mind, as carnal feelings do. Religious feelings, even where they are not altogether of the best kind, have rather a tendency to compose the mind; inasmuch as they generate a hope in God, and open prospects of progressive improvement and of ultimate salvation.

But we will not rest this matter upon the dictates either of reason or experience; God himself shall determine it; and he says, “Is any sick among you? Let him call for the elders of the church; and let them pray over him, James 5:13.”

Doubtless it is expedient for the visitor to consult the weakness of the patient; but it is the height of cruelty to deny to those who are shortly going into the presence of their God, the means of obtaining that wedding-garment that can alone make them acceptable guests at the marriage-supper of the Lamb.

3. How desirable is it to support such a society for visiting the sick!

But how can they execute their functions, if not aided by financial contributions? The poor, if some relief can be afforded to them in their sickness, will on that account welcome the Visitor as “a Messenger” from Heaven; and, having received him as “a Messenger,” they will be disposed to listen to him as “an Interpreter.”

It cannot be supposed, that the visitors can effect much in this way from their own individual resources; it must be through the liberality of the public alone that this plan can be executed to any great extent. Let the hearts of all, then, be open on this occasion.

If we pleaded only for the temporal relief of our poorer brethren in a time of sickness, we would feel that we had a claim upon your charity; but the temporal relief is of small importance when compared with that which we contemplate the instruction and salvation of the soul. Bear this in mind, and let your contributions show in what light you appreciate an immortal soul. Multitudes who would otherwise die in ignorance and sin may by these means be rescued from eternal perdition; and, if our blessed Lord came down from Heaven to “ransom” them by his own blood, let it be a light matter in your eyes to contribute liberally of your substance for the purpose of making known to them that “ransom,” and thereby “delivering them from going down to the pit!”

Charles Simeon

Job 31:24-28

“If I have put my trust in gold or said to pure gold, ‘You are my security,’ if I have rejoiced over my great wealth, the fortune my hands had gained, if I have regarded the sun in its radiance or the moon moving in splendor, so that my heart was secretly enticed and my hand offered them a kiss of homage, then these also would be sins to be judged, for I would have been unfaithful to God on high.”

As hateful as boasting is, and justly condemned both by God and man—there are occasions when it is proper, and indeed necessary. For instance; when a character has been grossly calumniated, and can be vindicated only by an appeal to facts, those facts may be adduced, however much the recital of them may tend to proclaim our own praise.

Samuel was constrained to assert the equity of his own administration, when the people cast reflections on him, by desiring to change the form of his government, and to have a king substituted in his place.

Paul also, when traduced by people who sought to destroy his influence in the Church, declared, though much against his will, the honors which had been conferred upon him, and the habits he had invariably maintained, 2 Corinthians 12:1-11. Indeed, we would have known comparatively but little of this blessed Apostle, if he had not been compelled by the malevolence of others to make known the hidden principles by which he had been actuated, and the blameless conduct which he had uniformly pursued; and, so far from blaming him for his boasting, we cannot be but thankful that God allowed him to be so injured, and thereby constrained him in self-defense to make known to us so much of his true character.

In like manner we account it a great benefit to the Church, that Job was driven by the heavy accusations that were brought against him, to insist so largely on his own innocence, and to declare so fully the habits and exercises of his former life. Throughout this whole chapter he maintains, in reference to the evils that were laid to his charge, that his conduct had been the very reverse of what his friends supposed. Had he done this in the spirit of the self-applauding Pharisee (Luke 18), he would have acted wrong; but when it was necessary to wipe off the aspersions that were so injuriously cast upon him, he was justified in adducing whatever had a tendency to place his character in its true light.

The verses we have just read are Job’s vindication of himself from idolatry. In the days of Job, or at least in the country where he lived, the sun and moon were the only objects to which idolatrous worship was paid; and, as they were out of the reach of the worshipers, the kiss which was afterwards given to idols as an expression of supreme regard, was transferred to them by means of the hand, verse 27, Hosea 13:2. But Job declared that he had never been guilty of this great impiety. Nay more, he had never, even in heart, given to the creature any portion of that respect which was due only to the Most High God; and if he had, he acknowledged that his sufferings were richly merited, and that as his conduct would have been in fact a denial of his God, he could expect nothing from God but wrath and indignation to all eternity.

I. The disposition here specified.

An undue regard to wealth is extremely common in the world.

The possession of wealth is no evil; it then only becomes an evil, when it is accompanied with a great measure of trust or delight in it. But, fallen and depraved as man by nature is, it is exceeding difficult to view wealth with such indifference as we ought. Our blessed Lord states this, when speaking of the rich youth, who renounced and forsook him, rather than part with his great possessions. He first said, “How hard it is for the rich to enter the kingdom of God!” And then, “How hard it is for those who trust in riches to enter the kingdom of God!” intending thereby to intimate, that it is almost “impossible” to have riches, and not to trust in them to some measure, Mark 10:21-27.

The pleasure that men take in the contemplation of their wealth, whether inherited or acquired, arises from the thought that they are thereby placed, if not entirely—yet in some measure, beyond the reach of evil; and that, in whatever circumstances they may be, they shall have something which will administer to their comfort, Habakkuk 2:9. But this is idolatry, as we shall show under our second head!

At present, we content ourselves with observing, that this is the view which all natural men have of wealth, and the regard which, under all circumstances, they pay to it.

Whence is it that men are so eager in the pursuit of wealth?

Whence is it that they so earnestly desire it for their children?

Whence is it that all who come to the possession of wealth, or to any great advancement, are congratulated by their friends, and receive those congratulations as suitable to the occasion?

Whence is it, on the contrary, that any heavy losses are considered as so great a misfortune, and call forth either real sympathy, or compliments of condolence?

Is not all this from a presumption that wealth and advancement are in themselves a certain and a positive good? Does it not all imply a hope or confidence in gold?

Would a man who had scraped together a great heap of dust, rejoice because he had gathered so much dust? Surely not! In the same foolish way, does not the satisfaction a man feels from the attainment of riches, show that he has formed an erroneous estimate of their value?

Such then being the disposition specified in our text, we proceed to point out,

II. The sinfulness of an undue regard to wealth.

To act in any way unworthy of God is to deny him, Titus 1:16; but to feel such a disposition towards wealth as has been now described, is in a more especial manner to be regarded in this view.

1. An undue regard to wealth denies that God is the ultimate source of happiness to man.

God has called himself “the Fountain of living waters,” and has pronounced all creatures to be “broken cisterns that will hold no water.” Now what is this but a declaration that to make us happy is his exclusive prerogative? Doubtless the creature, when God accompanies it with his blessing, is a source of much comfort; but it has nothing in itself; the sun, whose genial warmth is such a fruitful source of blessings to some, destroys all the hopes of others, and burns up the very face of the earth.

Thus wealth also, which to some is the means of exercising a most diffusive benevolence, to others is a curse. What was Nabal the better for his wealth? It only fostered his deep-rooted churlishness, and ultimately proved the occasion of his death.

In a word, the creature is nothing but what God is pleased to make it. With his blessing, it will contribute to our happiness; but without his blessing, it is only “vanity and vexation of spirit!” If then we place any confidence in it, or allow it to be a source of supreme delight to our minds, we ascribe to the creature what is found in none but the Lord Jehovah; to whom alone we should have respect, when we say, “Return unto your rest, O my soul.”

2. An undue regard to wealth denies that God is all-sufficient for our real happiness.

The man that can look up to a reconciled God in Christ Jesus, has all that he can desire; the wealth of the whole world can add nothing to him. If it be thought that wealth being an addition, must of necessity enlarge the comforts of the soul; we would ask: What can a candle add to the light of the meridian sun? Or who that enjoys the full splendor of that heavenly orb, does not despise the feeble efforts of a candle to augment its luster?

Just so, it is with him who beholds the light of God’s glory shining in the face of Jesus Christ; the creature, whoever, or whatever it may be, “has no glory in his eyes by reason of the glory that excels.”

Did the prodigal any longer desire the husks which the swine ate of, when he was feeding on the fatted calf in his father’s house? Surely not! Nor does he ever hunger, who has fed on Jesus’ flesh; or thirst, when once he has been refreshed with the water of life!

Hear the testimony of one who spoke from his own experience, “We are:

sorrowful, yet always rejoicing;

poor, yet making many rich;

having nothing, and yet possessing everything!” 2 Corinthians 6:10.”

Now if we desire any earthly good from an idea that it can of itself contribute to our ultimate happiness, we virtually deny the all-sufficiency of Christ; and by exalting the creature to a participation of God’s rights, we rob Him of his intrinsic glory.

Improvement.

1. For reproof.

Let this character of Job be compared with that of the generality of professing Christians, and it will afford abundant matter for the deepest humiliation. Certainly, on account of our superior advantages, we ought to possess far greater spirituality of mind than Job; yet how far below him do the generality even of those who profess religion fall!

Perhaps the besetting sin of most of those who profess to be Christians is worldliness! It is certain that very many of them are as eager in the pursuit of wealth as the heathen; and this accounts for the little influence of the Word of God upon them. The seed is good, but the soil is bad! And the noxious weeds of worldliness, by their speedy and incessant growth, keep down the feebler plants of piety in the soul.

“The cares of this world,

and the deceitfulness of riches,

and the lust for other things,

choke the Word, and it becomes unfruitful.” Mark 4:19

And here let it be observed that it is not the overt act of covetousness or creature-dependence that is condemned, but the inward disposition of the mind and heart—the supreme delight of mind that arises from the possession of wealth is itself a positive “denial of the God that is above.”

O, brethren, enter into your own bosoms, and judge yourselves in relation to this matter. Inquire whether God has such a full possession of your hearts as to render all earthly things relatively vain, empty, and worthless, in your estimation? If not, how can you call God your portion, or imagine that you have formed a proper estimate of the immeasurable blessings of salvation? Know assuredly, that if you have just views of Christ, you will regard Jesus as the Pearl of Great Price!

“The kingdom of Heaven is like unto a merchant seeking fine pearls. Who, when he had found one pearl of great price, went and sold all that he had, and bought it! Matthew 13:45-46.”

Can you will sincerely say from your inmost soul, “Whom have I in Heaven but You? And earth has nothing I desire besides You. My flesh and my heart may fail, but God is the strength of my heart and my portion forever!” Psalm 73:25-26

2. For instruction in righteousness.

We learn from our text: A true profession of Christ does not consists in a mere assent to some particular truths, but in a practical and experimental sense of His love overpowering all inferior considerations. To love the Lord Jesus Christ, to “cleave to him with full purpose of heart,” to count him “all our salvation and all our desire”—this is what God requires. This is also what our blessed Savior deserves from His redeemed people. If we do not despise even life itself, when standing in competition with his will, his presence, his glory—then we shall be regarded as denying him, and must expect to be denied by him in the presence of his Father and his holy angels! Mark 8:34-35; Mark 8:38.

In the Church above “there is no need of either sun or moon to lighten it, because the Lamb is the light thereof! Revelation 21:23” Just so, is it in the Church below, wherever Christ has really established his kingdom in the heart! Isaiah 24:23.

See to it then, brethren, that it is thus with you; and, if you are disposed to ask, “Who will show me any good?” then learn immediately to add, “Lord, lift up the light of your countenance upon me; and that shall put more gladness in my heart, than any increase of corn or wine or oil can ever do! Psalm 4:6-7;” for as, on the one hand, “A man’s life does not consist not in the abundance of the things that he possesses,” so, on the other hand, “In God’s favor is life, and his loving-kindness is better than life itself.”

Charles Simeon

Job 31:14

“What will I do when God confronts me?

What will I answer when called to account?”

The testimony of a good conscience is a source of rich consolation at all times, but more especially when we are suffering under afflictions from God, or calumnies from man. Job, in the midst of all his troubles, was upheld by it; when, without such a support, he must have inevitably sunk under his accumulated burdens. It must be confessed, indeed, that this holy man, when urged and irritated by his uncharitable friends, expressed himself too strongly upon this subject; yet we cannot fail of seeing throughout his whole history, that his conscious integrity enabled him to hold fast by God, and to wait with patience the outcome of his unexpected calamities.

In the passage before us he is specifying many things commonly practiced by others, but from which he had been preserved pure. Among these he mentions his conduct to his servants; and observes that if in this he had been arbitrary and oppressive, he would have a melancholy account indeed to give in the day of judgment, “Then,” says he:

“What will I do when God confronts me?

What will I answer when called to account?”

I. These words may be considered as a weighty reflection.

Job is contemplating his responsibility to God, together with the impartiality that will be shown in the future judgment.

In speaking of his accountableness to God—Job does not limit it to such actions as are reprobated among men, but mentions it in reference to (what is generally but little regarded) his spirit and temper in domestic duties. He well knew that God took cognizance of small things as well as great, and of things relating to civil and social life as well as those that pertain more immediately to religion. He was certain also, that at God’s tribunal the slave and his master, the beggar and the king, would have their cause determined with equal and unerring justice.

Hence, when calumniated and condemned by men, he naturally reflects on the sentence that would be passed upon him at God’s tribunal, on the supposition that there were any willful and allowed sin found in him, whatever the nature of that sin might be, and however trivial it might be deemed by the world at large.

Such a reflection will be highly profitable to us also.

For great and heinous sins, as they are called—we all feel ourselves accountable to God; but we scarcely think that any responsibility attaches to the dispositions we manifest in the family or the state. We may be:

querulous and contentious subjects,

or proud and oppressive masters,

or slothful and impertinent servants—

and yet never imagine that God will notice such “minor faults” in the day of judgment!

The rich and the great are ready to think, that they shall find some favor with God on account of their earthly distinctions; and that, while a poor man who robs or injures them is deserving of the heaviest judgments—they may rob and injure others to ever so great an amount by their extravagance or extortion, and yet pass without censure!

But the great and awesome God has no respect of persons, Deuteronomy 10:17, but will “judge every man according to his works.” And it will be well for us, if we take a retrospect of our actions, and seriously reflect what answer we shall give to God in the day that he shall judge us.

II. These words may also be considered as an instructive inquiry.

The inquiry is twofold:

1. If God should call me to his judgment-seat before I have truly repented of my sins, then “What will I do when God confronts me?”

Shall we go before him with boldness, as too many rush into his presence now? Will not his impeccable holiness abash us, and his excellency make us afraid? Job 13:11.”

Shall we hide ourselves from his presence, and elude his search? Where shall we flee in order to effect this? Psalm 139:7-12. In vain shall we, “call upon the rocks to fall upon us, or the hills to cover us!”

Shall we resist his summons? How vain the attempt! “Shall our hands be strong in the day that he shall deal with us? Ezekiel 22:14,” or, “can we thunder with a voice like his? Job 40:9.”

Let us then bethink ourselves “what we shall do in the day of judgment? To whom shall we flee for help? Isaiah 10:3.”

2. If God should call me to his judgment-seat before I have truly repented of my sins, then “What will I answer when called to account?”

Shall we say with that amiable, but mistaken youth, “I have kept all your commandments, Matthew 19:20.” Alas! which of the commandments have we not broken times without number? Let it only be considered that an angry word is tantamount to murder in God’s eyes, Matthew 5:21-22, and an unchaste look is adultery in God’s eyes, Matthew 5:28; and we shall find abundant reason, even as holy Job himself did, Job 9:20, to blush and be confounded before the heart-searching God! Job 9:2-3.

If this appears to be too presumptuous, shall we, like the Pharisee, tell him of our comparative goodness? Luke 18:11-12. Suppose we do differ from others, what ground of glorying is this to us? 1 Corinthians 4:7. And how infinitely short have we come of the perfection which God requires of us! Yes, the very disposition to justify ourselves is sufficient to make God utterly abhor us! Job 9:30-32. Luke 18:14.

Shall we answer that we had other things beside religion to attend to? But what other things? If they were lawful in themselves—then they were not in the least degree incompatible with religion; and if they were sinful—then they ought to have been renounced.

Shall we reply that we did not think God would ever condemn anyone for the lack of saving religion? But why did we entertain so fond a hope? Were we not sufficiently warned to the contrary? Was it possible for God to declare in more express terms his determination to punish impenitent transgressors? Psalm 9:17. 1 Corinthians 6:9-10.

Whatever other answers we may be disposed to make, let us consider whether they do not admit of a reply that shall stop our mouths, and utterly confound us? In this way we shall gather instruction for which we may have reason to bless God forever!

The oblique hints which both Job and his friends repeatedly gave to each other, may lead us further to consider the words, as,

III. As a solemn warning.

If a master’s unkindness to his servant would bring down upon him the divine judgments—then Job’s friends might see, that their uncharitableness towards him would not pass unnoticed. In the same manner, these questions convey a solemn warning:

1. To those who are altogether regardless of true religion.

We are well aware that when a fellow-creature expostulates with such people, they will fill their mouths with arguments, and turn to ridicule “the words of truth and soberness.” But it is not a worm like themselves that they must answer, but the living God. Let careless sinners then consider what they shall answer him? And, before they speak peace to themselves, let them think whether he will deem their excuses sufficient? It is by God’s judgment that they must stand or fall; and therefore they must be satisfied with nothing which will not satisfy him. It will be to but little purpose to be justified in their own eyes, and in the opinions of a partial world; for if God should refuse his sanction, they will have nothing left but to bewail their folly in everlasting torments!

2. To those who rest in an external and formal religion.

It is not the observance of forms, but the devotion of the heart, that God requires. True religion is to be our business, yes, our very element wherein we live. Our daily care, and our supreme delight, must be to maintain fellowship with the Father, and with his Son Jesus Christ, and to glorify God by a holy conduct. These are the things which God will inquire into at the last day; and if we tell him then, that such a life was generally reprobated as hypocrisy or enthusiasm, will he account it a sufficient excuse for our conduct? What! He may say, were all the prophets, and apostles, yes, and my only dear Son, too, hypocrites and fanatics? And were others to be condemned in proportion as they resembled these divine patterns? Did you not know in your consciences, even while you ridiculed the godly, that both you, and they, ought to walk as Christ walked?

Know, then, that the form of godliness, however exemplary, will, if destitute of the life and power of it, leave you without excuse in the day of judgment.

3. To those who profess religion, but walk unworthy of it.

Every question put to careless or formal Christians will have tenfold force when addressed to those who profess godliness; for they acknowledge their obligation to piety, and seek to be esteemed as truly religious characters; and therefore to all their other guilt they add the basest hypocrisy if they live in any willful sin. Let those (if such there be among us) who, while they “seem to be religious, either bridle not their tongue, James 1:26,” or yield to the solicitations of anger, envy, malice, lewdness, covetousness, or any other vile affection; let them, I say, consider what they shall answer when God shall judge them. If others be punished, much more shall they, Amos 3:2. Isaiah 33:14; yes, their condemnation shall be increased in proportion to the mercies they have slighted, and the advantages they have abused.

We cannot conclude without adding one word of direction.

It has been shown already, what answers will not suffice at the day of judgment. It is but reasonable then to ask: What answer will suffice? To solve this important question, we reply, That surely we must renounce all habitual and allowed sin; but that, with respect to the sins of infirmity that are incident to our fallen nature, we should lie humble before, God Job 40:4-5; Job 9:15, seeking mercy through Christ only, and declaring our affiance in the promises which God has given us in his Word, Isaiah 43:25-26. See this very question, “What shall we do?” and the answer given to it by the voice of inspiration, Acts 2:37-38; Acts 16:30-31. Then, though vile, we shall not be cast out; nor shall our past sins be remembered against us any more forever! Hebrews 8:12.

Charles Simeon

Job 30:25

“Have I not wept for those in trouble?

Has not my soul grieved for the poor?”

In the midst of any heavy calamities, a recollection that we have abused the season of prosperity must add greatly to our distress; whereas a consciousness that we have endeavored to fulfill the duties of our station, must afford a rich consolation to the afflicted mind.

It was a matter of comfort to David under the persecutions that he met with from his inveterate enemies, that he had done nothing to provoke their enmity; and that, instead of retaliating their injuries even in thought or desire—he had tenderly felt for them in their troubles, and earnestly sought their welfare, Psalm 35:11-14.

To Job also this thought was a source of much comfort under his accumulated trials. In the passage before us he complains bitterly of his friends, and too rashly also concerning God. And the words of the text may be considered as reflecting on them for treating him otherwise than he had deserved. But we rather suppose the words were introduced as a consolatory reflection, that, though unkindly treated under his own afflictions, he could appeal to God he had conducted himself differently towards others, “Did not I weep for him who was in trouble? Was not my soul grieved for the poor?”

There are two observations naturally arising from these words, which we shall make the foundation of the following discourse:

I. The poor, when they are in trouble, are objects of great compassion.

The poor, while they enjoy their health, and are under no extraordinary pressure, are quite as happy as the rich. If they have fewer comforts, they do not feel the lack of them; and they are, in a great measure, strangers to those vexations and disappointments, which are the usual attendants of wealth. They, for the most part, enjoy their plain meal with a keener appetite and relish, than they who are fed with delicacies; and, while the richer and more luxurious are wakeful upon beds of down—the poor rest in comfort on a bed of straw, and “their sleep is sweet unto them.” If we had complete access both to the rich and poor, and could perfectly weigh the personal and domestic happiness of each, I am persuaded we should find the scale very generally turn in favor of the poor; for what they lose in respect of carnal indulgences, is more than made up to them by peace and contentment.

But when sickness comes, then the inconveniences of poverty begin to be deeply felt. The well-earned pittance which was adequate to the wants of a man and his family while in health, is utterly insufficient to procure medical assistance, and to provide those comforts which are requisite for the alleviation of pain, or the restoration of health and strength. The industrious husband finds all his exertions ineffectual; and is reduced to the necessity of leaving his wife or child to languish without help, or of plunging himself into inextricable difficulties by his endeavors to obtain a suitable, but uncertain, relief.

But suppose the head of the family himself to be seized with sickness; then, with increasing needs, there comes an increased incapacity to supply them. The little stream that before nourished and refreshed the family, is cut off, and ceases to flow in its accustomed channel. What now can he do? Perhaps it may be said “Let him apply to his parish for relief.” True, but it is painful to a generous mind to become burdensome to others. He who has been accustomed to maintain his family by his own labor, does not like to become a pensioner on the bounty of others without an absolute and irresistible necessity. He knows, possibly from his own experience, that many are obliged to pay for the support of others, while they themselves scarcely know how to provide for their own subsistence. Hence he nobly struggles with his difficulties; and carries the conflict perhaps beyond the bounds of prudence, while from tenderness to others he forgets the regard which he should show to himself and his own family.

Conceive, then, his distress. Behold him debilitated with disease, and racked with pain. Behold him destitute of the remedies that might remove his disorder. See him incurring debts which it will be difficult for him ever to discharge. Perhaps at last he applies for relief; and then is told, that, while he has this or that comfort, which the industry of former years had enabled him to procure, he cannot be relieved. See him then compelled to sell first one thing, then another; thus stripping himself and family of the little comforts that remained to them; and, after all, witnessing the privations, the needs, the miseries of his benumbed and starving dependents.

This is no uncommon picture; it is seen in every town, and almost in every village, through the kingdom; though, probably, less in this than in any other nation upon earth. And is not such a person an object of compassion? Who does not “weep over him, and whose soul is not grieved for him?”

Yes, we must declare to all, that,

II. To exercise compassion towards them is one of the principal duties of a Christian.

There is no duty more strongly inculcated than that of compassion to the poor; every species of argument is used in Scripture in order to enforce the observance of it.

1. Compassion to the poor is enforced by arguments taken from political expediency.

God does not disdain to urge upon us such considerations as are calculated to affect even a selfish mind.

Does not every one desire to relieve himself? This we do, in fact, when we relieve the poor; for all of us are members of one body; consequently our neighbor demands the same attention from us as ourselves, 1 Corinthians 12:25-26; and, in neglecting him, we “hide ourselves from our own flesh, Isaiah 58:7.”

Are not we ourselves liable to fall into adversity? No man knows what circumstances he may be brought into before he dies. We have seen in our day princes and nobles subsisting upon the charity of others, and many of them on a very slender pittance too. Would not we then, if reduced to poverty, desire to find compassion in the bosom of others? And, if so, ought we not to exercise it ourselves? Hebrews 13:3. Methinks our charity should be extended to the utmost verge of prudence and propriety, Ecclesiastes 11:1-2.

Would we desire Divine consolations under our afflictions? To be charitable to others is one way to secure them. Hear what God has said, “Blessed is the man who considers (not slightly pities, but with a deep interest in their welfare considers) the poor and needy; the Lord shall deliver him in the time of trouble. …The Lord will make all his bed in his sickness, Psalm 41:1-3. See also Isaiah 58:10-11. Draw out your soul, not your purse merely. What greater inducement to charity would we desire, than such a hope and prospect as this?

Would we get the best possible interest for our money? There is no such bank in the universe as this. To enrich ourselves by giving away, and by giving the very “first-fruits, and that too of all our increase,” may seem strange indeed; reason would say that it was the way to impoverish ourselves; but God tells us that it is the way to “fill our barns with plenty, and to make our presses burst out with new wine, Proverbs 13:7; Proverbs 3:9-10.” And experience proves that “if we give to others, men will in our necessity give into our bosom, good measure, pressed down, and shaken together, and running over! Luke 6:38.”

To complete this argument. Would we keep our wealth forever? This is the way to do so. They who hoard up their riches must leave them all behind them, Luke 12:33; but they who dispose of their wealth in acts of charity, carry it with them into the eternal world, where it shall be restored to them with interest, Luke 18:22. They lend their money to the Lord, who has pledged himself to repay them in full, Proverbs 19:17,” yes, to recompense them in the resurrection of the just, Luke 14:12-14; and, provided they have acted from Christian principles, to give them eternal life 1 Timothy 6:17-19. He has even promised to proportion their harvest to the seed they have sown, 2 Corinthians 9:6. So that if “the children of light were as wise in their generation as the children of this world,” they would, like the poor widow, and the first Christians, be ready to give their whole substance to the poor.

2. Compassion to the poor is enforced by arguments taken from Christian necessity.

Here the arguments are far more forcible and impressive.

The exercise of charity is imposed on us, with the authority of a law, by Christ himself! And shall we despise that law? Yes rather, when it comes to us so recommended and enjoined, shall we not labor to the uttermost to fulfill it? This is an argument urged by the great Apostle, “Bear one another’s burdens, and so fulfill the law of Christ, Galatians 6:2.”

Our obedience to this law is the criterion whereby we must judge of our regard to Christ. Paul exhorts the Corinthians to liberality, in order “to prove the sincerity of their love, 2 Corinthians 8:8.” And John tells us that all our professions are hypocrisy, and all our experiences a delusion, if we do not exercise this virtue, 1 John 3:17. Would we then contentedly rest in a state, wherein all our pretensions to religion are vain? Would we proclaim to all men that we have no love to the Father or to Christ? If not, we must delight ourselves in doing good according to our ability.

Our exercise, or neglect, of charity will be the ground of the sentence that in the last day shall be passed upon us! The Judge of the living and dead informs us that the strictest inquiries will be made relative to this point; and that those who have not relieved him in his poor members, will be bidden to depart accursed; while they who have manifested a tender regard for the poor shall be welcomed by him as the children of his heavenly Father, and be exalted by him to the possession of his eternal kingdom, Matthew 25:34-46.

To the same effect he elsewhere says, “Blessed are the merciful; for they shall obtain mercy, Matthew 5:7;” and James, on the contrary part, says, “He shall have judgment without mercy, who has showed no mercy, James 2:13.”

Weigh now these considerations, and see if they do not amount to necessity; and whether we must not say, ‘Woe is unto me, if I do not cultivate a compassionate and liberal spirit!’

To CONCLUDE.

We have inculcated the necessity of liberality and compassion. But let us not be misunderstood; alms-giving does not make us Christians; but only proves us so. Nor does it prove us Christians, unless it arises from Christian principles. It is faith in Christ that makes us his; and obedience to his will proves us to be his.

But we must further guard the subject from mistake. It is not a transient emotion, or a falling tear, that will suffice, (for many will shed a tear at a moving tale, who have no principle of love in their hearts); but “our souls must be grieved” for the poor; we must lay to heart their needs and miseries, and make it our study and delight to administer to their relief.

Do not let any then be contented with approving the things which they have heard, or with wishing well to the institution that has been recommended to their care; for James justly says, “What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? Suppose a brother or sister is without clothes and daily food. If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead! James 2:14-17.” Such compassion will neither profit them nor you. Let such of you then as profess yourselves to be “God’s chosen people, holy and dearly loved—clothe yourselves with compassion, kindness, humility, gentleness and patience! Colossians 3:12.”

Yes, let all of us stir up within our own bosoms a tender concern for the welfare of our fellow-creatures; and so act now, that on our dying bed we may appeal to God himself, “Did not I weep for him who was in trouble? Was not my soul grieved for the poor?”

Charles Simeon

Job 30:23

“I know that you will bring me down to death, and to the house appointed for all living!”

We cannot certainly know the ultimate intentions of Providence from anything we either see or feel. A man to whom God has given a robust constitution, cannot therefore be sure that he shall attain to old age; nor can a man that is bowed down with complicated diseases, be certain that his health shall not be restored. Presumption too often attends to the former state, and despair attends to the latter; as appears in the instance of Job.

In his prosperity he said, “I shall die in my nest!” without living to experience any material trials; and in his adversity he felt confident that God, whom now he thought was his enemy, was bringing him down to the grave; and that his present troubles would terminate in death.

In both of these opinions he was mistaken; he did experience very heavy afflictions; and those were followed by brighter days of happiness than ever he had before known. But though he erred as to the expectations he had formed respecting the time and manner of his death, his general assertion was founded in truth, and conveys to us a most instructive lesson. Let us consider,

I. The truth affirmed.

Nothing can be more certain than that we shall all die.

The grave is “the house appointed for all living.” Adam was doomed to it for his transgression, Genesis 2:17; Genesis 3:19, and all his posterity have been involved in his sentence, Romans 5:12. It is not in the power of wisdom, or strength, or riches, to avert the stroke of death, Psalm 49:10, 11. All, whatever be their rank or condition, must pay the debt of nature, Ecclesiastes 8:8. Whether we have lived in a palace or a cottage, the grave is the house in which we must all abide at last. The righteous are, in this respect, on a par with the wicked, Romans 8:10. Zechariah 1:5. The moment that God says to any, “Your soul is required of you!” “his body must return to its native dust, and his spirit must return unto Him who gave it, Ecclesiastes 12:7.”

The certainty of death is a truth universally acknowledged.

Every one “knows” that he himself must die. We look back to the antediluvian world; and though we find that they lived eight or nine hundred years, they all died at last. Since that time, successive generations have come and passed away. Our own near ancestors are removed, and “their places know them no more.” There are few among us who have not, within a very few years, lost some friend or relative. And we all feel, that if we have not any grave illness at present, we are at least liable to those diseases and decays which are daily weakening the strongest constitutions, and executing the Divine appointments in bringing us to the grave.

The time of our death, as we observed before, is known to none; but the certainty of death is not for one moment doubted by any! “For the living know that they will die!” Ecclesiastes 9:5.

As this subject is so plain, we hasten to,

II. The improvement we should make of the certainty of death.

1. The certainty of death should moderate our regards to the things of this world.

Were our present possessions to abide with us forever, there were some reason for our eagerness respecting them; but, as they are so soon to be removed from us, or we from them, it is folly to let them occupy so large a portion of our affections.

We are not greatly elated with the comforts of an inn, where we are to stop but an hour; nor are we greatly depressed with any lack of comforts which we may find there; the thought of our stay there being so short, renders us comparatively indifferent to our present accommodations.

Thus the thought, that “the Lord is at hand,” should cause us to make “our moderation known unto all men, Philippians 4:5.” This is elsewhere enforced by the Apostle in relation to everything, whether pleasant or painful. All is but a pageant passing by; and whether the spectacle is mournful or joyous, it is scarcely sooner arrived that it vanishes from before our eyes, 1 Corinthians 7:29-31. Our joys and our sorrows will both appear light and momentary, when viewed in reference to the transitoriness of what is visible, and the endless duration of the things invisible! 2 Corinthians 4:17-18.

2. The certainty of death should make us diligent in preparing for the eternal world.

The time allotted us here, is given on purpose that we may prepare for another and a better state. If the present hour is not seized—then all opportunity of securing happiness in another world will be lost! Should not this thought stimulate us to activity in the concerns of our souls? Solomon was clearly of this opinion, Ecclesiastes 9:10; and so must every one, who reflects a moment on the comparative importance of time and eternity.

If we could return to earth after having once departed; or begin in the invisible world the work which we have neglected here—then we might have some excuse. But to know that death and the grave are ready to swallow us up, and yet to trifle with the interests of the soul, which, if neglected now, are gone forever—this, I say, is a madness, which credulity itself could never imagine to exist, if its existence were not daily and hourly before our eyes!

The prayer of Moses is that which reason dictates, and which God approves, “So teach us to number our days, that we may apply our hearts unto wisdom, Psalm 90:12.”

ADDRESS.

1. To those who understand the certainty of death, and take it to heart.

Happy they whose minds are by meditation and prayer rendered familiar with death; and who know that while the grave is the receptacle of their bodies, they have for their souls a house not made with hands, eternal in the heavens! Happy they who in the view of this are cleaving unto Christ with full purpose of heart. O that we all might be like-minded, living in a habitual dependence upon Christ, and in a zealous performance of his will! Then may we look forward to our dissolution with joy, accounting death our gain! Philippians 1:21, and placing it among our choicest treasures! 1 Corinthians 3:22.

2. To those who understand the certainty of death, and disregard it.

This, alas! forms the greater part of every congregation; insomuch that those who live consistent with this truth are gazed at “as signs and as wonders” in the world. But how foolish will this supineness appear in a little time? We do not positively say, that you will look with regret on your present conduct on your death-bed; for many die as stupid, as ignorant, and as hardened as they lived. But we are well assured, that you will have far other thoughts of your conduct as soon as you come into the presence of your Judge! Let me then entreat you to “redeem the present time,” and to “work while it is day; for the night comes wherein no man can work.”

Charles Simeon

Job 29:11-16

“Whoever heard me spoke well of me, and those who saw me commended me, because I rescued the poor who cried for help, and the fatherless who had none to assist him. The man who was dying blessed me; I made the widow’s heart sing. I put on righteousness as my clothing; justice was my robe and my turban. I was eyes to the blind and feet to the lame. I was a father to the needy; I took up the case of the stranger.”

To boast of one’s own goodness is a sure mark of vanity and folly! It is a mark of vanity, because it betrays an undue desire of man’s applause! It is a mark of folly, because it defeats its own end, and injures the reputation which it is intended to exalt.

Nevertheless there are occasions on which we may, without any impropriety, declare facts, notwithstanding the mention of them does tend to proclaim our own praise. If, for instance, we have been calumniated, we may vindicate ourselves; and, if false charges have been adduced against us, we may refute them, by a candid and explicit statement of the truth.

It was in this way that Job was led to speak of himself as he does in the passage before us. His friends had not only concluded from his extraordinary sufferings that he must have been peculiarly wicked, but they had undertaken even to specify crimes of which he had been guilty, and for which this afflictive dispensation had been sent, Job 22:5-10. It was in answer to these unfounded charges that he delivered, what appears like an eulogy upon himself, but what was indeed nothing more than an appeal to facts for the establishment of his own innocence.

To us it is a singular benefit that such a statement was ever made; because it shows us, not only what our character ought to be, but what has actually been attained.

In order to make a suitable improvement of the passage, we propose to show:

I. The excellence of this character.

From the particulars which are here enumerated we may distinctly notice:

1. Job’s character itself.

The first thing that attracts our notice is, Job’s diffusive benevolence. Misery, wherever it could be found, was the object of his tender compassion and assiduous regard; and the greater that misery was, the more imperious did he consider his call to relieve it. Were they poor, or blind, or lame, or widows, or fatherless, or friendless—he felt as a father towards them, and labored to supply their every need. In the exercise of that benevolence he showed the most active zeal. He did not stay until his interposition was sought for; but went to the most frequented parts of the city, and “prepared his seat in the street, verse 7,” in order that all might have me the readiest access to him, and be encouraged to spread their needs before him. Cases of considerable difficulty often occurred; but he spared no pains to inform himself of whatever might throw light upon the question, and to search to the bottom the truth or falsehood of every assertion, the force or nullity of every claim. No labor was accounted great, when it might tend to the relief of trouble or the confirmation of right.

To this he added unblemished integrity. Nothing could for a moment bias his judgment, or induce him to swerve from the path of equity. It sometimes happened that he had to deal with powerful oppressors; but he was unawed by power, as well as unmoved by wealth; yes, the more power he found on the side of injustice, the more determinately he set himself to reduce it within its proper bounds, “he broke the jaws of the wicked, and plucked the spoil out of his teeth;” and the effecting of this he accounted more honorable than any ornaments, either of magisterial robes, or of an imperial diadem, verse 14.

2. The excellence of Job’s character .

See what was thought of it by all who beheld it in Job, “When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me.” And we ask: Where is the man in the whole universe that must not admire it? What part of it is there that is not worthy of our imitation? That such a character will not be censured, we by no means affirm; but no man will censure benevolence, or zeal, or integrity, as such; they must first put a wrong construction upon it, before they will venture to utter one word against it.

From viewing this character in itself, let us contemplate it in its aspect on society. What incalculable good must not arise from it!

See but a single magistrate possessed of wisdom, of integrity, of power; see him laying out all his time, his strength, his influence in the composing of differences and in the relieving of every species of distress; see him doing this with unselfish zeal and unwearied diligence; will not such a one be esteemed as the “father of the poor?” and will he not “make many a widow’s heart to sing for joy?”

See a minister of such a description, devoting himself with equal zeal to the administering of temporal comforts to the poor, and adding a similar attention to their spiritual necessities. To how many will he be made a source of good, becoming “eyes to the blind, and feet to the lame!” Surely in many instances “the blessing of him who was ready to perish” will come on such a minister, and the eyes and ears of multitudes will bear witness to him.

The same is equally true of all that are in private life, according to the extent of their sphere and the steadiness of their exertions. And if once such were to become the general character of society, it would go far to banish evil, moral as well as temporal, from the world.

The excellence of this character being established, we will proceed to mark,

II. The importance of cultivating this character in ourselves, and of encouraging it in others.

1. Of cultivating this character in ourselves.

Were there nothing more than the acquiring of such intrinsic worth, and the being so assimilated to Jesus, “who went about doing good,” it would be most desirable that we should be imitators of this holy man.

But a resemblance to Jesus is not merely desirable; it is necessary; for by our conformity to Jesus’ character we must judge of our state before God; and by it we shall be judged in the last day.

The highest attainments, whether of knowledge or of faith, are nothing in God’s estimation, without an active, constant, self-denying exercise of love! 1 Corinthians 13:1-3. This is the test by which we are to try our religion. We are told expressly, “that pure and undefiled religion is, to visit the fatherless and widows in their affliction, James 1:27;” and that by “bearing one another’s burdens we fulfill the law of Christ, Galatians 6:2.” Without this, our faith is no better than the faith of devils, James 2:14-19, and all our professions of love to God are mere hypocrisy.

God himself repeatedly appeals to us on this very subject, as though he were willing to abide by the testimony of our own consciences, 1 John 3:17; 1 John 4:20. To have any just evidence therefore that we belong to Christ, we must tread in the steps of holy Job. This is the rule prescribed by that loving and beloved disciple John, “My little children, let us love, not in word and in tongue, but in deed and in truth; for hereby we know that we are of the truth; and shall assure our hearts before him, 1 John 3:18-19.” These are “the things that accompany salvation, Hebrews 6:9-10;” and by abounding in them we shall obtain a full assurance of hope, Hebrews 6:11, and an abundant entrance into the kingdom of our Lord, 2 Peter 1:7; 2 Peter 1:10-11.

But these habits are also necessary, because by our proficiency in them we shall be judged in the last day. Who can read the account of the day of judgment as given us by Christ himself, and not wish that he had cultivated more the dispositions of Job? Who that lives for himself, does not see cause to tremble? Let us deeply consider and diligently weigh the declarations of Christ himself, Matthew 25:31-46, and we shall need no further arguments to prove the importance of cultivating love.

2. Of encouraging this character in others.

It is thought by many, that it is better to distribute their alms themselves, than to do good through the medium of others. We grant that all may find proper objects of charity within their own immediate neighborhood; and that, if every one would exert himself within his own circle, there would be little comparative need of people to dispense our alms for us. But we know that some lack time, some inclination, some ability—to seek out the poor, and to impart to them spiritual instruction with temporal relief. Though therefore we certainly admit that it is well to reserve a portion of our alms for our own personal distribution—yet we cannot but say that it is of peculiar importance to encourage the activity of others; for by that, more extensive good is done, more grace is called forth into exercise, and more honor is brought to religion.

More extensive good is done. Numberless are the cases wherein the poor require more assistance than it would be possible for an individual to afford them. It is on this account that hospitals and other public charities have been so universally established. For the same reason a society for relieving the poor must be of the greatest utility, because that can be done out of a public fund which cannot be done out of a private purse. Moreover, where people who have some degree of leisure and ability devote themselves to the various offices of charity—it must be supposed that they will acquire a greater fitness for the work, and consequently will perform it to more advantage. Besides, many, however fit for the work, and well disposed towards it, have not time to spare; and consequently much good must be left undone, if those who have time are not encouraged and enabled to improve it in this way.

More grace also is called forth into exercise. We will suppose that in either case the same degree of grace is exercised both by the donor and the receiver of the alms; still the employing of the services of others has greatly the advantage; because it calls forth their graces, and strengthens in them a habit of benevolence. Methinks it is like the training of soldiers for war; which gives them a martial spirit, and renders them more efficient in their work. Many there are, possessed of wisdom and piety, who yet, on account of the narrowness of their own circumstances, are unable to visit the poor; because they cannot show their sympathy in such a way as to render it acceptable to the poor themselves. But, if they are employed as the dispensers of the charity of others, they have scope for all the finer feelings of their souls, and are enabled to “rejoice with those who rejoice, as well as to weep with those who weep.”

We may add further, that more honor also is brought to the gospel. It is said by the enemies of the Gospel, that the doctrine of salvation by faith alone leads to a neglect and contempt of good works. But, with Job, we will appeal to facts. Who are they that most abound in good works; those who talk about them, and profess to make them the ground of their hopes? Or those who build all their hopes of salvation on Christ alone? Among which of these two classes shall we find those who, not having funds of their own, are willing to become the almoners of others, that they may exert themselves with more effect in every office of love both to the bodies and the souls of men? The matter is too notorious to admit a doubt. And does not this tend to the honor of religion? and do not they consult the interests of religion, who encourage such societies? Yes; and our answer to all who decry our faith is, “Outdo us in good works!”

Charles Simeon

Job 29:2-3

“Oh, that I were as in months past, as in the days when God watched over me; when His lamp shone upon my head, and when by His light I walked through darkness.”

To take a retrospect of our past lives is always profitable; but it is frequently attended with much pain. The man that has lived without God in the world, how can he look back upon the days that are past, without feeling the deepest anguish of mind? Nor is a review of former days less distressing to one who from a life of spiritual peace and joy, has fallen into a state of darkness and of spiritual declension.

The change which Job had experienced, was both outward, in all that related to the body; and inward, in what related to his soul. The circumstances attendant on that change were so peculiar, that they are but little applicable to the church at large. Just so, the design of God in them was also very peculiar; it being not so much to punish the sin which yet remained in his servant, as to display, confirm, and augment the grace that had been imparted to him. Into these peculiarities we shall not enter; because, though they might instruct and amuse our minds, they would not come home to men’s bosoms, or lead us sufficiently to a contemplation of ourselves. Job’s temporal calamities we shall altogether overlook; and his spiritual troubles we shall notice only in a general view, as affording occasion for us to take a review of our past lives, and to see whether we have not reason for a similar complaint, “O that I were as in months past!”

There had been a time when, as Job says, “the candle of God had shined upon his head, so that by the light of it he had been enabled to walk through darkness,” and when “God himself was with him,” and “the secret of God was upon his tabernacle.”

So it may have been with us; and yet a most painful reverse have taken place. And so important do I conceive this subject to be, that I shall endeavor to cast upon it what light I can in the compass of one short discourse.

A person anxious to know the state of his soul before God, would be ready to ask: What are the usual causes and precursors of spiritual declension? Whereby shall I ascertain whether it has taken place in me? And how, if such a change has taken place, shall I regain my former happy condition? To answer these questions, I will proceed, in a brief and partial manner—to point out the sources, the evidences, and the remedies of spiritual declension.

I. The sources of spiritual declension.

It is obvious that, were we to attempt a full discussion of the subject, a whole volume would scarcely suffice for the consideration of it. We must therefore of necessity confine ourselves to a few leading topics, leaving a multitude of others, of nearly equal importance, untouched.

1. The first source of spiritual declension is a remissness in secret devotional duties.

The duties of the closet, such as reading, and meditation, and prayer, are indispensably necessary to the welfare of the soul. As well might we hope that our bodies should retain their vigor without food and exercise, as that our souls should flourish without communion with God. The vegetable creation will not thrive without light; nor will the seed of divine grace, which has been sown in our hearts, grow without the light of God’s countenance.

But divine grace will not return if it is unsought, like the light of day; it must be sought, and sought with care too, or else it will be withheld, and the soul will be left to languish in darkness and distress. And in this respect is that word of our Savior verified, “To him who has, shall be given, and he shall have abundance; but from him who has not, even what he has shall be taken away, Matthew 13:12.”

2. The second source of spiritual declension is an indulgence of some secret lust.

Sin, of whatever kind it is, is “a worm at the root,” which will soon make the fairest gourd in the universe to wither. It matters not what the sin is—it may be pride, or envy, or malice, or revenge, or lust, or covetousness, or discontent, or sloth, or unbelief, or vain conceit, or any other sin. Every man has some “sin which more easily besets him;” and that, whatever it may be, will grieve the Spirit of God, and provoke God to hide his face from us!

“Sin of any kind will separate between him and us,” and deprive us of all his gracious communications, “If I regard iniquity in my heart,” says David, “the Lord will not hear me.” And our blessed Lord tells us, that “a right hand, or a right eye,” not sacrificed and abandoned—will plunge us, both body and soul, “into Hell-fire! Mark 9:43-48.” It is no wonder then, that any man declines in spiritual health, while some unsubdued sin lurks within him, and, “like a canker, eats up” all his strength! 2 Timothy 2:17.

3. The third source of spiritual declension is an undue and unnecessary entangling of ourselves in worldly affairs.

All have of necessity some worldly engagements, which it is their bounden duty diligently to perform. And many have a very great portion of their time necessarily occupied with worldly pursuits; nor are they at liberty to withdraw from a post which, though painful and difficult, God has evidently assigned them.

But when we needlessly multiply our temporal concerns, we must expect to suffer loss in those which are spiritual. Our Savior, in the parable of the sower, tells us, that the cause of vast multitudes not bringing forth fruit to perfection is that “the cares of this world, and the deceitfulness of riches, choke the word that has been sown in their hearts, and render it unfruitful.”

A man who “loads his feet with thick clay,” or allows a long garment to impede the motion of his feet, does not wonder that he makes an inadequate progress in a race. Just so, it can be little wondered at if a person, encumbered, unnecessarily or beyond a due proportion, with the cares or pleasures or entertainments of this life, declines in the ways of God.

Supposing a spiritual declension to have taken place in us, what may we expect to be:

II. The evidences of spiritual declension.

Spiritual decay will surely discover itself in every exercise of the soul, even as bodily weakness does in every function of the body. But, to instance it in two or three particulars. We may be sure that a declension has taken place:

1. We are in spiritual decline, if we have suffered loss in the spirituality of our minds and desires.

In a soul that is in full health, there is a tendency upwards, not unlike that of a vessel or balloon, filled with light and buoyant air. It is fastened, as it were, by cords to the earth; but it discovers its proper tendency by repeated and continued efforts to ascend; and, as different cords are loosened, its efforts are more and more visible; and, when the last cord is cut asunder, it mounts to the heavens, as the regions it most desires.

Just so, the soul in proportion as it is “filled with the Spirit,” aspires heavenward. But, if the vessel before referred to loses its buoyant powers, it ceases its flight, and descends upon the earth; and from the effect, no one is at a loss to infer the cause.

I will grant, that a pressure of worldly engagements may operate unfavorably in appearance, while there is no cause for self-condemnation in reality. The way to form an accurate judgment is, not so much to inquire: Whether the flights of the soul heavenward are less frequent than they were under different circumstances? But: What the tendencies of the soul are, when it is left at liberty to pursue the course it most desires? And, if in these seasons it evinces a heaviness and an indisposition to ascend, then may it be clearly seen, that the soul has suffered loss; and in proportion as it ceases to abide in God by faith and love—God will cease to dwell in it by the vital energies of his Spirit; and then “its root will soon be as rottenness; and its blossom will go up as dust! Isaiah 5:24.”

2. We are in spiritual decline, if we have suffered loss in the tenderness of our conscience.

The effect of grace is:

to make the conscience as tender as the apple (pupil) of the eye;

to make us dread sin,

to make us flee temptation, and

to make us use all possible means for the preserving of the soul pure before God.

In one who is walking close with God, even a speck of sin in the spiritual eye will not be allowed to willingly retain the place it has invaded; but will be wept out with tears of penitence and shame! But, if the conscience has lost its sensibility, so that it can now endure without emotion a feeling which would once have filled it with the acutest anguish—then what shall we say? Can that soul be in a flourishing condition?

We must distinguish surely between an over-scrupulous and a tender conscience; for increasing spiritual light may have lessened its scrupulosity about indifferent matters, while yet its tenderness is undiminished in reference to every acknowledged duty. But, if the smaller commissions of sin or neglects of duty pass with less grief and indignation against them than formerly, the authority of God is weakened in the soul, the hatred of sin diminished; and, if a remedy is not speedily applied, “the last state of that soul will be worse than its beginning!”

3. We are in spiritual decline, if we have suffered loss in the vigor of our exertions for God.

A man that is right with God will always be saying, “What shall I render unto the Lord for all the benefits that he has done unto me?” No labor will be grudged, no sacrifice will be accounted too great—if only God may be glorified in him. But if the self-denial which once appeared unworthy of a thought is now become a burden, and the efforts which once we made in the service of our God are now relaxed—then we obviously have declined in real piety. Were we right, we should never think we had attained anything as long as anything was left to be attained, or done anything as long as anything was left to be done; but, forgetting what was behind, we would reach forward to that which was before; and our grief would be, that we could not do a thousand times more for Him who has done and suffered so much for us. If we are faint and weary in well-doing, then it is plain and indisputable that our spiritual health has declined.

Such backslidings however are not incurable, if only we apply, according to God’s prescription:

III. The remedies for spiritual declension.

1. We may regain our former state by a renewed and more solemn repentance.

This is the remedy prescribed by our Lord himself to the angel of the Church of Ephesus, when it “had left his first love.” “Remember from whence you have fallen, and repent, and do your first works! Revelation 2:4-5.”

Just so, we must look back and search out the occasions of our departure from God; we must then examine the instances wherein our departure has appeared. For those we must abase ourselves before God in dust and ashes; and we must again and again apply to the blood of sprinkling for the remission of them. We must then return to those better ways which we have forsaken, and resolutely give up ourselves with all our powers to the service of our God.

If our grief was deep at our first turning unto God, it ought to be tenfold deeper now, in proportion as our guilt by reason of our backslidings from God is aggravated beyond that which we contracted by our rebellions in the days of our ignorance. We should add fasting also to prayer. If, as our Lord says, “The days come when the Bridegroom shall be taken away from them; and then shall they fast;” how much more ought we to fast, when by our own unfaithfulness we have driven the Bridegroom from us!

We need only mark the neglect into which this duty of sincere repentance has fallen, in order to see how low the standard of religion is, which is current in the world. But, if we would recover the peace and purity that we have lost, we must return unto God with the deepest contrition, and wash from our guilt in the fountain opened for sin and for impurity.

2. We may regain our former state by getting a sense of redeeming love into the soul.

Without this, repentance will be of little avail. Repentance will prepare the soul; but it is a sight of Christ alone that will perfect it. Repentance will cast us down; but love to Christ will raise us up. There is nothing that will effectually constrain the soul, but a sense of the love of Christ shed abroad in the heart. That regained, all else will be easy. And that is to be regained, not by slavish exertions, but by the simple exercise of faith.

As in the first instance we come to him, not seeking to heal ourselves first, and then applying to him as the Physician, but by a simple dependence on his sin-atoning death and righteousness; so we must do at all times and under all circumstances, trusting in him only as “our Righteousness and strength.” This reliance on his promises will alone cleanse us; and this view of his glory will alone change us into his image from glory to glory by the Spirit of our God.

3. We may regain our former state by keeping the nearness of eternity in view.

This also is prescribed by our blessed Lord, as the means of augmented watchfulness, and of a more entire preparation for death and judgment. We know not at what hour our Lord will come. For anything that we know to the contrary, this very night our souls may be required of us! Now, if we bore this in mind, should we rest in a cold or lukewarm state? Should we not endeavor to have our loins girded and our lamps trimmed, and ourselves as those who wait for the coming of their Lord? Could we but, like the Apostle, learn to “die daily,” we should make no account either of labors or of sufferings, “if by any means we might attain unto the resurrection of the dead! Philippians 3:10-11.”

ADDRESS.

1. Those who are conscious that they are in a state of spiritual declension.

Truly, brethren, it is a painful thing to look back upon times and seasons, when, in comparison with the present, you had the enjoyment of God in your souls. What self-reproach do you feel in the retrospect, and what misgivings in the prospect of the eternity that awaits you! We are told that people in your situation have “a certain fearful looking-for of judgment, Hebrews 10:26-27.”

Be thankful, however, that it is not yet too late to regain your former peace; yes, you may have it yet increased and multiplied a hundred-fold. God has indeed said, that “the backslider in heart shall be filled with his own ways, Proverbs 14:14;” but he has also said, “Return unto me, you backsliding children; and I will heal your backslidings, and love you freely; and my anger shall be turned away from you! Jeremiah 3:22. Hosea 14:1-2; Hosea 14:4.” Return then in dependence on his promised mercy; then shall it be with you as in the months that are past; yes, and your last days shall be your best.

2. Those who are making progress in the divine life.

Thrice happy souls! “To you to live is Christ; and to die it shall be gain!” How sweet is it to have the testimony of our conscience that we are living near to God, and walking daily in the light of his countenance! This is the way to be truly happy. This is the way to secure peace in a dying hour. “Mark the perfect man, and behold the upright; for the end of that man is peace!” Go on then; but not in your own strength, nor with unhallowed confidence. “Let him who thinks he stands, take heed lest he fall.” Yet let not this consideration fill you with slavish fear, but only make you watchful and dependent on God. God is able to keep you; and he will keep the feet of his saints; and, if only you commit your way entirely to him—then he will “preserve you blameless unto his heavenly kingdom.”

“Now unto Him who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever! Amen Jude verse 24, 25.”

Charles Simeon

Job 27:6

“My conscience shall not reproach me as long as I live.”

Job had been represented by God as a perfect and upright man; and the severe trials he was called to endure served only to prove the truth of that assertion. True it is that he was occasionally driven by the unkindness of his friends and the depth of his sufferings to speak without due reverence for the Supreme Being; but never were the predictions of Satan, or the accusations of his own friends, verified respecting him. His whole life had been a continued course of piety and virtue; and he determined, through grace, that nothing should divert him from it. Being conscious that he had maintained his integrity hitherto before God, he would not allow his uncharitable friends to rob him of the comfort which that consciousness afforded him in this hour of trial, “he held fast his righteousness, and would not let it go.” And being determined to preserve the same blessed course even to the end, he said, “My conscience shall not reproach me so long as I live.”

Of all the blessings that man can enjoy in this life, there is none greater than the testimony of a good conscience; without it, not all the world can make us happy; and with it, we find support under all the calamities that can come upon us. Let us then consider,

I. The proper office of conscience.

While we acknowledge that there are no innate ideas which obtain universally among the children of men, we affirm that there is in every man an innate capacity to judge of, yes, and an innate power that will sit in judgment upon his actions, and will pronounce a sentence of condemnation or acquittal upon him, according as he obeys or violates the law, by which he conceives himself bound to regulate his life. To this effect Paul, speaking of the Gentiles, says, that they, not having the written law, are a law unto themselves; and that their conscience accuses or excuses them, according as they conduct themselves in reference to that law, Romans 2:15.

From hence we see that the office of conscience is two-fold:

1. The first the office of conscience is to judge of what is past.

God, who will pass judgment upon all men at the last day, has appointed conscience to be, as it were, his viceregent in the hearts of men, and to testify to them beforehand what sentence they are to expect at his tribunal; nor is it of actions only that conscience is constituted a judge, but of dispositions, of motives, and of all the most secret workings of the heart. If evil is committed by us in act, word, or thought—it is to condemn us, even though the whole world should resound with our praise. On the other hand, conscience is to bear testimony in our favor, and to acquit us, if we are innocent, even though men and devils should combine to load us with reproach.

The office of conscience, as an accuser, is strikingly exhibited in those who brought to our Lord the woman caught in adultery; when he bade the person who was without sin among them to cast the first stone at her, they all went out successively “from the eldest to the last,” every one of them standing condemned in his own mind! John 8:7-9. We are not necessarily to conclude that they had all been guilty of the same particular sin; but that every one of them had some grievous sin brought to his remembrance, by which he was convinced that he himself was not a fit person to use severity towards her. Our Lord did not lay any specific sin to their charge; nor were the spectators able to accuse them; but conscience did its office; and they were unable to withstand its potent sway.

Many glorious instances also are recorded of the power of conscience to support the mind under the severest trials. The very instance of Job which we are now considering, evinces this; and the solemn appeals which David, and Paul, and others, have made to God himself respecting their integrity—prove, beyond a doubt, that the testimony of a good conscience will enable a man to rejoice, though suffering under the foulest aspersions and the most unfounded accusations! 2 Samuel 23:21-25. 2 Corinthians 1:12; 2 Corinthians 1:17-18; 2 Corinthians 1:23; Acts 23:1; Romans 9:1-2.

2. The second office of conscience is to direct in what is to come.

Every man is bound to be regulated by his own conscience. We may sin indeed, and sin grievously, while following the dictates of our conscience; but our sin will not consist in doing what we think to be right; but in not taking care to have our conscience better informed. Even supposing any line of conduct to be right in itself, we ought not to do it, unless we believe it to be right; for “whatever is not of faith is sin, Romans 14:23.” We ought to be “thoroughly persuaded in our own minds, Romans 14:5.” If we doubt respecting the proper line of duty, we should wait, and inquire, and pray, until we see our way clear; especially if the doubt has respect to the morality of the action, Romans 14:22. There may be doubts about some particular circumstances which can never be fully resolved; and in them we must follow the line which expediency prescribes; but where duty can by any means be ascertained, then we should exert ourselves to the uttermost to learn the will of God, and then follow the path which we apprehend he will most approve.

But, that we may mark more distinctly the office of conscience in relation to this point, we shall proceed to notice,

II. Our duty with respect to conscience.

While conscience is given to us to preserve us from all moral evil, we are bound on our part to preserve it in a lively and vigorous state.

1. It is our duty to consult the records of conscience.

Unobserved by us, conscience notices from time to time the quality of our actions, and frequently assigns to them a very different character from that which a common observer would imagine them to bear. But if we forbear to consult its records, they become gradually fainter, until they are almost wholly effaced. Scarcely an hour, and certainly not a day, should ever pass, without our retiring, as it were, to converse with our conscience.

Conscience, what have you recorded concerning me this day?

Conscience, what is your testimony respecting my morning prayers at the throne of grace?

Were my prayers such as became a poor sinful creature, redeemed by the blood of God’s only dear Son, and altogether dependent on the operations of his grace?

Were my prayers full of gratitude for mercies received, of contrition for sins committed, and of affiance in him as a promise-keeping God?

Conscience, what of my tempers throughout the day?

Conscience, what of the improvement of my time for God?

Conscience, what of my zeal for his honor?

Conscience, what of my labors for the eternal welfare of my fellow-creatures?

Thus, as the Apostle says, “We should examine ourselves,” and “test our own selves;” nay more, we should beg of God to search and test, not our ways only, but our inmost thoughts and desires—so that we may have a fuller knowledge of ourselves, and keep a conscience void of offence both towards God and man.

2. It is our duty to revere the testimony of conscience.

If we disregard the voice of conscience, we may soon silence it altogether, yes, we may even “sear it” as with a hot iron, so as to make it “past feeling! 1 Timothy 4:2.” We must remember whose voice it is, even the voice of God himself, speaking in our hearts. Were God to speak by an audible voice from Heaven, we would hear and tremble; the fear of his Majesty would alarm us. But his Majesty is the same, whether he speaks in thunders and in earthquakes, or in a still small voice; and he should be listened to with the same reverence in the one case, as in the other. It is his testimony respecting us; and agreeably to that we should estimate both our character and our prospects. “If our heart condemns us, God is greater than our hearts, and knows all things; but, if our heart does not condemn us, then have we confidence towards God, 1 John 3:20-21.”

3. It is our duty to obey the dictates of conscience.

Nothing can justify a violation of the commands of conscience. Whatever conscience prescribes, we should do it without hesitation and without delay! Nothing should intimidate us, nothing deter us; we should not count our lives dear in comparison with its testimony in our favor. Like the Hebrew youths, we should be resolute, though threatened with all the sufferings that tyrannic cruelty can inflict.

Here it may be useful to observe, that the first testimony of conscience is generally the most just, and most to be depended on. We may by reasonings bewilder conscience, so that it shall not know what testimony to give; or we may by leaning to the side of our passions or our interests, bias it to give a directly contrary testimony to that which it first suggested. It is therefore of peculiar importance to bear in mind our first impressions; for though they may not be always right, and may be corrected by the acquisition of further light and knowledge—yet they may be always considered as more pure and unadulterated, and therefore as deserving of more peculiar attention.

4. It is our duty to get conscience enlightened and rectified by the study of Scripture.

This, though mentioned last, must be attended to in the first place. If we navigate the seas with a compass, we must take care that that compass be true to the pole, and not be under any undue influence to impede its motions. If it is drawn aside by a magnet, it will, instead of assisting us in our voyage, infallibly drive us on rocks and quicksands. Thus Paul could say, that he had lived “in all good conscience” from his youth up; but, being blinded by his prejudices, and “thinking he ought to do many things contrary to the name of Jesus,” he was for a long time a most determined enemy of Christ and his Church. Afterwards, when he was enlightened and renewed by the Spirit of God, he changed his course, and became as zealous for Christ as ever he had been against him.

No pains therefore should be esteemed too great for the acquiring of divine knowledge; we should study the Holy Scriptures with all diligence; we should cry mightily to God for the influences of his Spirit to guide us into all truth; and we should keep our minds open to conviction upon all points that will admit of doubt. Especially we should entreat of God to give us a single eye; for, “if our eye is single—then our whole body will be full of light; but if our eye is evil—then our whole body will be full of darkness; and, if the light that is in us is darkness—then how great is that darkness!”

We cannot better improve this subject than by suggesting to you some beneficial cautions.

1. Guard against an evil and guilty conscience.

Many continue all their days impenitent, while yet they know that they are guilty before God; O let none of you rest satisfied with such a state as this. If sin is not repented of, and washed away in the blood of Jesus Christ, it will abide upon your souls to all eternity!

Will any of you continue in a state of guilt and condemnation, when God is ready to wash you in “the fountain that was opened for sin and for impurity! Compare Zechariah 12:1 with John 5:2-9.” Know assuredly that “the blood of Jesus Christ will cleanse from all sin, 1 John 1:7;” and that, being once cleansed in it, you shall “have no more conscience of sin,” so as to be under any distressing apprehensions on account of it, Hebrews 10:2; since, while it “purges you from an evil conscience, it will stimulate you to serve the living God, Hebrews 9:9; Hebrews 9:14.”

2. Guard against a partial and deluded conscience.

It is surprising how partial the consciences of many are. They can see no evil at all in some things which suit their inclination, while they are shocked at the very mention of other things which are in themselves altogether indifferent, “they strain at a gnat, and swallow a camel!” The Pharisees would not for the world eat with unwashed hands; but they would devour widows’ houses without a moment’s hesitation; they would bribe a man to betray his Lord; but, on the restoration of the money, they would on no account put it into the treasury, because it was the price of blood.

Thus it is at this day with people of every description. We should be glad if we could say that all religious professors were exempted from the charge; but there are many even of them who would account it a heinous crime to deviate from the rules of their own sect or party, who yet will violate both truth and honesty in their dealings with the world. Such people will say, “My conscience shall not reproach me as long as I live;” but we hope that their consciences will reproach them before it is too late; for, if they continue to harbor any one allowed sin, whether in act or in heart, they are no better than self-deceiving hypocrites; and their religion will be found vain at last! James 1:27.”

3. Guard against an over-confident and unfeeling conscience.

Though a over-scrupulous conscience is an evil to be lamented—yet a tender conscience is above all things to be desired; it should be kept tender, even as the apple of our eye. The smallest deviation from our duty, either to God or man, ought to pain us in our inmost souls. How lovely was the spirit of David, when his heart smote him for cutting off the skirt of Saul’s garment, when, in the judgment of the world at large, he would have been justified in putting his malignant and implacable enemy to death.

Thus should it be with us; if only a thought of our heart is in any respect contrary to God’s mind and will, we should be humbled in the dust; and our incessant labor should be, “to stand perfect and complete in all the will of God;” or, in other words, to be “holy as God is holy,” and “perfect even as our Father who is in Heaven is perfect.”

Charles Simeon

Job 24:13

“There are those who rebel against the light, who do not know its ways or stay in its paths.”

We cannot understand any part of the Book of Job aright, unless we continually keep in mind the subject in dispute between Job and his friends; they laboring incessantly to convince him, that the judgments with which he was visited were marks of God’s indignation against him, on account of some secret wickedness he had practiced; and he endeavoring to prove to them, that God’s dealings with men in this world were no proper tests of their character; since even the most abandoned of mankind, in many instances, prospered in this world, and passed through life without any visible marks of God’s displeasure. Among people of this character, he mentions “those who rebel against the light;” who form, indeed, a very large portion of the community in every age and in every country under Heaven.

We shall find it profitable to inquire:

I. Who they are that are liable to this charge.

The expression, “rebelling against the light,” may be taken both in a literal and a figurative sense. Accordingly, we must comprehend under this description:

1. Those who rebel against the light of day.

This, in fact, is the primary import of the expression in my text; for Job himself goes on to illustrate his meaning by the conduct of murderers and adulterers, both of whom shun the light of day, which would expose them to observation, and affect the darkness of night, as more favorable to their pursuits. “There are those who rebel against the light, who do not know its ways or stay in its paths. When daylight is gone, the murderer rises up and kills the poor and needy; in the night he steals forth like a thief. The eye of the adulterer watches for dusk; he thinks, ‘No eye will see me,’ and he keeps his face concealed. In the dark, men break into houses, but by day they shut themselves in; they want nothing to do with the light! Job 24:13-16.”

Hence such people are called “children of the night and of darkness,” in opposition to the godly, who are termed “children of the light and of the day, 1 Thessalonians 5:5-7;” the one choosing the night as the season for their wicked transactions, and the other the day for their labors which affect the light.

The truth is, that God has given the light of day on purpose that his people may be enabled to serve and honor him in their different vocations; but the people here spoken of discard the light, denying to it their acknowledgment of its superiority, and giving a decided preference to darkness, which alone is suited to such a wicked conduct as they pursue. This is “rebellion against the light,” inasmuch as it is a withholding from it those services which the Creator himself has assigned it, and which its peculiar properties demand.

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed! John 3:19-20.”

2. Those who rebel against the light of conscience.

Conscience is God’s viceregent in the soul of man, and under its direction and government all without exception, are placed. The heathen, who have no written law to regulate their conduct, and are therefore “a law unto themselves,” are under the control of this faculty; which either “accuses or excuses them,” according as they conduct themselves in accordance with the law of their minds, or as they oppose and violate its dictates, Romans 2:14-15. Whoever disobeys the motions of conscience is altogether “inexcusable” before God! Romans 1:20-21.

True indeed, many, while following their conscience, sin grievously against God, as Paul did, when he persecuted the followers of Christ. But his sin consisted, not in following the dictates of his conscience, but in not having his conscience better informed. The obeying of the voice of conscience, so long as it is not seared by continual sin, is always right; and to rebel against it is always wrong! And who is there that has not transgressed in this way? Who is there that, having known what was evil, has not committed it; and, having known what was good, has not neglected to perform it? James tells us plainly, that to rebel thus against the light is sin! “To him who knows to do good, and does it not, to him it is sin! James 14:17.”

3. Those who rebel against the light of revelation.

God has given us “his Word to be a light to our feet, and a lantern to our paths;” and he requires that we obey it without reserve. But where does God’s Word have its legitimate authority over us? Where does God’s Word reign with unrestricted sway? Alas! Among most professing Christians, its influence is very limited; any worldly interest, any carnal gratification, is quite sufficient to overpower it. Not even the Gospel itself, with all the wonders of redeeming love, can operate so as to subject men to its dominion.

See, I beg you, and consider: Who in practice, regards God’s Word as their sole rule of life and conduct? Who yields himself to the Gospel, so as to have his soul “cast into it as into a mold,” and so as to be “formed by it into the image of God?” Look around the world, and see how few are really in subjection to God’s Word. Even where the Gospel is preached in its utmost simplicity, the great mass of those who hear it “rebel against the light,” and “walk on still in darkness.”

But, not to speak of others, let us consider,

II. How far we ourselves are implicated in it.

In order to bring it home to ourselves, let us call to mind particularly:

1. Our indulgence of secret sins!

Let us look at those who are yet in a state of childhood, and see what frequent deviations from truth and honesty are to be found among them; insomuch, that it is almost a miracle if a single individual is found who cannot call to mind some violations of his duty in these respects.

Let us trace our lives up to manhood, and see what each successive year has brought forth; in how many instances we have harbored thoughts which we could not have dared to express in words! Yes, and uttered in words, to a fellow-creature, what we should not have dared to utter in the hearing of a man of God. Yes, perhaps I may say, have carried also into effect, when, if a pious friend had been present, it would have been impossible for us to have acted as we did.

As for God’s presence, we thought nothing of it. It was sufficient for us that we were not seen by man. If we have had reason to fear that our sin was discovered by others, we would have been filled with shame and sorrow. But, if we have eluded human observation, we have thought little of the eye of God! In a word, to a sense of our own honor and credit in the world we have been all alive; but, to the approbation of God we have been totally indifferent!

In speaking on this subject, I may fitly mention the artifices of trade and commerce, which, in fact, constitute the great art of rising in the world, and without which it is scarcely possible for a man to gain a livelihood. Yet, all these arts of adulteration and deceit are practiced in secret, without any regard to God or conscience! I wish all of you, brethren, from the oldest to the youngest, in whatever rank you move, and whatever office in life you fill, to examine whether the sins incident to your age and station are not indulged by you, so far as the habits of the world will sanction them, without any fear of God! Truly, there is not one among us, who, if he will allow conscience to speak the truth, must not acknowledge, that he has “rebelled against the light” in instances without number; yes, and it is to be feared, in instances too which he could not endure to have published to the world at large!

2. Our neglect of acknowledged duties.

Who that has ever heard the Gospel, does not know the two great leading requirements of it; namely, “repentance towards God, and faith in our Lord Jesus Christ?” Yet, who complies with them?

Who calls God’s ways to remembrance, and mourns over all the evils of his former life, and humbles himself before God in dust and ashes?

Who goes to God from day to day, imploring mercy at his hands in the name of the Lord Jesus Christ, and wrestling with him, as it were, in prayer, until he obtains an answer of peace?

Who “lives altogether by faith in the Lord Jesus,” “receiving out of his fullness those supplies of grace and strength which are necessary for him, and goes forth in dependence upon Christ to glorify his God in all holy obedience?

Alas! alas! we acknowledge readily enough what the light of the Gospel requires; but we “rebel against it.” And this, as our Lord says, is the very point which so greatly offends our God! “This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil! John 3:19.”

In fact, it is this which renders men so averse to be told in private what they are accustomed to hear in public, “for everyone that does evil hates the light, neither comes to the light, lest his deeds should be reproved; whereas, he who does truth comes to the light, that his deeds may be made manifest, that they are wrought in God, John 3:20-21.” Let us, then, only look at the daily habit of our minds, in relation to these things, and we shall see how deeply we all, without exception, are implicated in the guilt which is imputed to those who rebel against the light.

Behold, then:

1. How amazing has been the forbearance of God towards us!

God has seen all our wickedness, however secret, whether it has been in a way of commission, or of omission. “The darkness has been no darkness with him; but the night and the day to him are both alike.” How astonishing then it is that he has borne with us, and not taken us away in the midst of our sins! How astonishing God’s patience, if I may so say, that He might have cut us off in our rebellion, and made us eternal monuments of his righteous wrath! How astonishing too, that when he has seen the whole world, and all the iniquity that has been perpetrated in it, he has borne with us so long, and not consumed us utterly, as Sodom and Gomorrah!

Let us, then, acknowledge “this patience of God to be salvation, 2 Peter 3:15;” and let it convince us that he is “not willing that any should perish, but that all should come to repentance and live! 2 Peter 3:9.”

2. What a mercy it is that gospel light is yet continued to us!

From many churches, God has removed the lampstand when those who enjoyed the light persisted in rebellion against it. But we, brethren, have the light continued to us:

the light of day; being preserved in life, when so many others have been taken away long before they attained to our age;

the light of conscience, too, which so many others have been left to “sear as with a hot iron;”

and the light of Scripture, which yet sounds in our ears, and invites us to accept of mercy through the Redeemer’s blood.

O brethren! How little a while you will have the light with you, God alone knows. “But while you have the light, walk in the light, that you may be the children of light, John 12:35-36.” Beg of God that the Word you hear may “not be a savor of death to your death and condemnation, but a savor of life to your eternal life and happiness!”

3. How thankful should we be if conscience has in any measure its proper influence upon us!

Does conscience smite you, brethren? Be not in haste to close the wound! Yes, beg of God that it may never be healed, but by the blood of Jesus Christ. Conviction is the very first work of the Spirit of God; and the deeper that is, the richer will be your consolations!

And when you have obtained peace with God, still let conscience sit enthroned in your soul, to regulate your every act, and every word, and every thought, according to the mind and will of God as revealed in His Word. Entreat of God to make your conscience as tender as the apple of your eye. And, if but a speck of sin ever enters your eye—then let it never rest there, but weep it out with tears of penitential sorrow, and have the guilt of it also washed away in the blood of Christ!

In a word, endeavor to “walk in the light, as God is in the light; and then shall God and you have fellowship one with the other; and the blood of Jesus Christ, his Son, shall cleanse you from all sin! 1 John 1:7.”

Charles Simeon