2 Chronicles 28:10

“Are there not with you, even with you, sins against the Lord your God?”

In viewing the various dispensations of Providence, we should regard the Supreme Disposer of all events not merely as a mighty Sovereign ordering everything according to his own will, but rather as a Moral Governor, who has respect to the welfare of his creatures, and consults the best interests of the universe. Towards individuals, his dealings may not accord with our ideas of justice, because there is another world wherein the seeming inequalities of his present conduct towards them will all be rectified.

But towards nations, as this is the only time when they can be dealt with in their national capacity, he conducts himself more visibly according to their moral habits, rewarding them when they walk agreeably to his will, and punishing them when their violations of his commands are general and flagrant. We must not however imagine, that the people whom he makes use of as instruments of his displeasure, are more righteous than those whom he sends them to correct; for he may, and does, use what instruments he pleases; but the people corrected, will always be found to have brought upon themselves his judgments by their own willful and obstinate impiety. This is a truth so obvious and incontrovertible, that even idolaters themselves receive it with the greatest facility, and are sometimes influenced by it to a great extent.

The Israelites, at the time that the Prophet Oded was sent to them, were sunk in the grossest idolatry; yet, when informed by him that their victory over Judith was the result of a divine appointment on account of Judah’s sins, and that the excessive cruelty with which that victory had been accompanied would bring the divine displeasure upon them also, they instantly sacrificed both their interests and their resentments, and yielded obedience to the prophet’s admonitions. The expostulation in our text came home with power to their consciences, “Are there not with you, even with you, sins against the Lord your God?” May we also feel its force, while we:

I. Urge you to institute the proposed inquiry.

The circumstances under which this inquiry was proposed naturally lead us to consider it:

1. In reference to the nation at large.

Doubtless there are great enormities in other lands; the grossest superstitions and the most flagrant impieties testify against the great majority of those who bear the Christian name. But while we of this land boast of our superior light and morals, what abominations are found among us! Let us not think that because the evils once perpetrated in the slave-trade have been in a measure suppressed, the blood of thousands and tens of thousands does not yet cry to God against us for our insatiable avarice, and our cruel injustice. For centuries yet to come, we need bewail the guilt that has been contracted by our impious traffic in human blood.

Besides, the light with which we have been favored beyond other nations, only renders our misimprovement of it the more criminal; for though certainly there are many in the land who highly value and adorn the Gospel, there is with the generality a neglect and contempt of serious religion; so that real piety is branded with infamy among us, more than infidelity or ungodliness itself! Truly, on a view of all ranks and orders among us, we have as much reason to be ashamed and confounded before God, as any who may have experienced his heaviest judgments.

2. In reference to ourselves in particular.

We are all ready enough to mark what is amiss in others, and even to ascribe the calamities of others to the intervention of an offended Providence. But it would be well for all to search out and examine their own faults, rather than to be uncharitably condemning the faults of others!

The self-righteous, self-applauding moralist can spy out the failings and infirmities of those who profess a stricter system of religion; but let me ask such a one, are there not in you, even in you, sins against the Lord your God? Have you not a beam in your own eye, while you are noticing with such severity the mote in your brother’s eye?

Look and see whether your religion of which you think so highly is not a mere form of godliness without the power of it?

See whether the Bible is dearer to you than gold and silver, and be relished by you more than your necessary food?

See whether your heart is broken and contrite before God, so that you often weep before God on account of the sins you have committed against him?

See whether Christ is precious in your sight, so that all your hope, all your desire, all your delight are centered in him alone?

In a word, see whether all your faculties and powers are consecrated to the service of Him who lived and died for you?

Truly, if you would consult the records of your conscience in relation to these things, you would see little reason, and feel little inclination too, to cast stones at others.

On the other hand, professors of religion also are but too often guilty of this same fault, being filled with an excessive pride in their own excellencies, and a contemptuous disregard of their less spiritual neighbors. But I would ask the professed follower of Christ:

Are there not sins with you too, as well as with the Pharisaic formalist?

Are there not great and crying evils in the religious world, which prove a stumbling-block to those around them?

Are not a vain conceit, an obtrusive talkativeness, an inattention to domestic duties, and a disregard of just authority—often indulged under the cloak of religion?

Are there not often found among professors of religion the same covetous desires, the same fraudulent practices, the same deviations from truth and honor—as are found in people who make no profession?

Are there not many whose tempers are so unsubdued, that they make their whole families a scene of contention and misery? Yes; though the accusations which are brought against the whole body of religious people as hypocrites are a gross calumny, there is but too much ground for them in the conduct of many.

But where these observations do not at all apply, we must still renew the question, even to the most exemplary among us, “Are there not sins with you also,” even such as would justify God in taking vengeance upon you? Think of your manifold short comings and defects. Yes, think of “the iniquity even of your holiest things;” and, instead of exalting yourself above others, you will call yourself “less than the least of all saints,” or rather “the chief of sinners.”

But, that the inquiry may be suitably improved, we will,

II. Point out the ends for which the inquiry should be made.

There is not any part of Christian experience which would not be deeply affected by the knowledge of our own hearts; but, as our observations on this subject must of necessity be few, we shall con fine ourselves to those which arise from the passage under our consideration.

We should inquire then into our own sins:

1. To make us estimate aright the distinguished mercies given unto us.

Let us reflect on the peaceful state of this nation during the whole period in which we have been engaged in war, while every nation in Europe has in its turn sustained the heaviest calamities; and how shall we adore that Providence that has protected us! [March 1814, when the North of Germany was desolated and distressed.]

Let us contemplate also the numbers who have from time to time been cut off in their sins, though they had neither attained to our age, nor committed our iniquities. O what reason have we to adore God’s mercy that has spared us, and that still waits to be gracious to us! May we not well be astonished, that while so many have been taken, we are left; and that while they are gone beyond redemption, we are yet on praying ground? If we know little of ourselves, we shall feel but little gratitude for this mercy; but, if we are duly sensible of our own extreme vileness, we shall be overwhelmed with a view of his goodness to us, and shall be humbled under a sense of our unbounded obligations.

2. To moderate our resentments to our offending brethren.

The former idea was implied in the prophet’s address to Israel; but this was plainly expressed. The cruelty exercised by them was extreme; and, to deter them from prosecuting their inhuman projects, was this suggestion made; for how could they proceed with such rigor towards others, when they themselves deserved so much heavier judgments had experienced such mercy from the hands of God?

Certain it is, that we feel keenly for the most part the injuries that are done to us; and that we are but too apt to indulge a vindictive spirit. But the evils that a fellow-creature can do to us are nothing in comparison with those which we ourselves have committed against God! How then can we proceed with severity against a fellow-servant for a few pence, when a debt of ten thousand talents has been remitted unto us? Surely we shall be afraid lest God should mete to us the measure which we have dealt out to others, and that, we “having shown no mercy to others, should have judgment without mercy ourselves! James 2:13.”

3. To stir us up to imitate the compassion of our God to us, in our dealings with our fellow sinners.

What a marvelous exercise of compassion was that which arose from the prophet’s admonition! The princes of Israel were led to protest against the measures now about to be adopted by the victorious army; and that army, with the spoils and captives in their hands, renounced immediately all their views of self-interest and resentment, and made use of the very spoils, whereby they had expected to be enriched, to feed the hungry, and clothe the naked, and comfort the distressed, and honor those whom they had so deeply degraded. They even put on donkeys the sick and feeble; and they themselves took them back to the borders of their own country. This was what they now saw to have been the conduct of God towards them, and they desired to tread in his steps.

And what has God done for us? Even when we were his enemies, he gave his only dear Son to die for us; yes, and notwithstanding all our continued impieties, he stretches out his hands to us all the day long, and importunes us to accept his offered salvation. Just so, if we know how contrary to our deserts, these mercies are—then we shall be ready to act towards our brethren. Instead of rendering evil for evil, we shall “feed our enemy, or give him drink,” in hopes of melting him into love by heaping kindness upon him, just as the workman fuses his metals by an accumulation of fire upon them, Romans 12:14; Romans 12:17; Romans 12:19-20. There is in this last verse an astonishing beauty in a word which imports the feeding him as a helpless infant; and corresponds exactly with the tender and respectful care exercised by the Israelites on this occasion, verse 15; he will not “be overcome of evil, but will overcome evil with good, Romans 12:21.”

Let this subject teach us,

1. To cultivate the knowledge of our own hearts.

It is that, and that alone, which will bring us to act aright in any part of our duty. Without a sense of sin we can never be humbled before God; and without humility we can never exercise a just measure of forbearance and of kindness to man. Then only, when we are sensible of having “been forgiven much, shall we love much.”

2. To keep our minds open to conviction.

It is surprising how soon this whole multitude was convinced of sin. Let us learn from them not to dispute with our reprovers, or to vindicate ourselves at the expense of truth; let us rather desire to find out our errors, that they may be rectified, than to cloak them, and hold them fast.

3. To follow instantly the convictions of our own minds.

The Israelites fulfilled to the uttermost what they apprehended to be the mind and will of God; they did not plead for their interest, on the one hand, nor were they deterred by a fear of shame, on the other hand. They saw their duty, and performed it instantly without reserve. O that our reproofs might thus meet always an obedient ear! This ready obedience was their highest honor; let us regard it as ours also; and let us beware, lest this host of benevolent idolaters rise up in judgment against us, to our utter confusion, and our eternal condemnation!

Charles Simeon