Prov. 13:5.

Prov. 13:5.

  Prov. 3:21–24.

My son, let not them depart from thine eyes: keep sound wisdom and discretion: so shall they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet.

IN the book of Proverbs, “wisdom” is generally put for religion: in some places, perhaps, it may be interpreted as representing Christ himself, who is “the wisdom of God and the power of God:” but in our text there can be no doubt of its importing piety, or the influence of true religion in the soul. And though in the Book of Proverbs the doctrines of religion are not very distinctly specified, the general character of it is developed with peculiar richness and beauty: and this gives to the Proverbs of Solomon an importance far beyond what would belong to a mere collection of moral lessons. We have, in the passage before us, what I might almost call a full-length picture of religion, both in its character and effects: and in these two points of view, we shall, in conformity with our text, proceed to consider it.

  I.      In its true and proper character—

Doubtless religion admits of an infinite diversity of description. But in no place can we find a juster representation of it than in that before us. It is,

  1.      “Wisdom” in the heart—

[Were we to define “wisdom.” we should say, It is the seeking of the best ends by the fittest means. And were we to declare what true religion is, we should say, It is the seeking of the salvation of the soul through the mediation and intercession of Jesus Christ.

Now, then, I would ask. What end is there for us to propose to ourselves, that can be compared with the everlasting salvation of our souls? The pursuit of crowns and kingdoms would be unworthy of an effort in comparison of this — — — Truly it is “the one thing needful.”

Again I would ask. What means are there fitled for the attainment of this end in comparison of those which are proposed to us in the gospel of Christ? There we find a Saviour precisely suited to our necessities: One who has made an atonement for all our sins: One who “ever liveth to make intercession for us” in heaven: and One who, us the Head of all vital influence, is “able to save to the uttermost all who come unto God by him.” By the simple exercise of faith in him, we become partakers of all his blessings: and, therefore, it is our one aim from day to day to “live by faith upon him,” and to “receive out of his fulness” all the blessings which we stand in need of.

Now, compare with this any other mode of salvation that can be devised; and its wisdom will shine forth as the sun, which eclipses, and, as it were, blots from the firmament, all the lights of heaven — — —]

  2.      Discretion in the life—

[When once religion occupies the soul, it implants a principle there which thenceforth regulates the whole man. No longer does an anxiety about earthly things distract the mind. Pleasure, riches, and honour, are all subordinated to the welfare of the soul; and the will of God is the one only rule of conduct to him. A regard for God’s honour, too, will then operate, so as to give to all circumstances, whether of time or place, their legitimate influence, and to secure to him who is under its influence the approbation of the wise and good. He illustrates in his life that saying of Solomon, “I, Wisdom, dwell with Prudence.” In a word, to approve himself to God is the one object of his life: and that one object being ever before his eyes, he is kept from every corrupt bias, and from the inconsistencies which an unhallowed principle would produce.

Of course, it must not be supposed that a person, naturally weak and foolish, will pass in a moment to a comprehensiveness of mind and soundness of judgment: that is not to be expected: on the contrary, inasmuch as a principle of piety infinitely outweighs every earthly object, it may be expected, that, on its first entrance into the soul, it will operate rather in a way of extravagance, and cause a person to overlook the minor considerations of prudence and discretion. But this must be imputed not to religion itself, but to the weakness of him in whom it dwells: and the effect of religion will be to correct his errors, and to induce habits of wisdom, which no other principle would ever have been able to form within him.]

Let us now proceed to consider it,

  II.      In its just and necessary effects—

Religion is not a mere principle; nor does it consist in any peculiar practice without a principle: it is an operative principle, producing,

  1.      Life in the soul—

[I cannot give any juster view of religion, than by saying, It is that in the soul which the soul is in the body. Without the soul, the body is dead; and without religion, the soul is dead. By the soul the body is animated, and performs all the functions of the animal life; by religion the soul is quickened, and performs all the functions of the spiritual life. By the union of the soul with the body, all the powers, both of body and mind, are called into activity: and by the operation of religion in the soul, the understanding, the will, the affections, the memory, the conscience, perform their respective offices, in subserviency to God, for the promotion of a man’s spiritual and eternal good. The soul, pervading the whole body, acts with ease and regularity, and with so little ostentation, that its operations, though effectual, attract no notice: and so it is with religion in the soul; it brings into easy and harmonious use all its different faculties and powers, governing the whole man, and subjecting even the thoughts themselves to the obedience of Christ. In a word, it is, as my text has said, “life to the soul.” If we were to understand by this expression, that it tends to lengthen out the existence of man on earth, it would be true, and an important truth: but we cannot so contract the sense, or comprehend less in these words than what we have expressed. Religion makes a man a new creature: “old things pass away, and all things become new.”]

  2.      Gracefulness in the deportment—

[Well is it said by the Apostle, that “a meek and quiet spirit is, in the sight of God himself, an ornament of great price.” Through the operation of divine grace upon the soul, all the tempers and dispositions will be kept in order: so that none shall prevail to the injury of other men, or to the dishonour of the man himself. The discipline of religion is not unlike that which prevails in reference to the body amongst the higher ranks of society. In persons untaught, there is an awkwardness, as it were, apparent in their whole gait; whilst those who have mixed in polished society have a comparative ease and elegance in all their motions. So, if you see a person uninstructed in religion engaged in religious exercises, he is not at home in any of them: his occupation sits not easy upon him: and if he attempt to assume the posture of real piety, he betrays his want of true feeling by the very motions in which he attempts to express it. But let a contrite and devout soul draw nigh to God, and there is a correspondence between his looks and attitude, his words and professions. His every motion is such as befits the employment in which he is engaged: yea, there is a symmetry in every part of the spiritual man, so that his whole demeanour is simple, uniform, becoming. He exemplifies in his life that expression of the Psalmist, “I will beautify the meek with salvation:” and he shews in his deportment what that inspired writer meant by that petition, “Let the beauty of the Lord our God be upon us.” The more of real piety any man possesses, the more of this image will be stamped upon him: and the more he communes with his God, the more will a divine glory surround his head, and beam forth from his countenance in the sight of all who behold him.]

  3.      Stability in the walk—

[The man of sound wisdom takes heed to his ways: he desires to see his path clear before him: if he be in doubt, he will take “the word of God as a light to his feet, and a lantern to his paths.” If his path be slippery, he will cry unto his God, “Hold thou up my goings in thy paths, that my footsteps slip not!” And in answer to his prayer, “God will give his angels charge over him, to keep him in all his ways, that he dash not his foot against a stone.” Of these advantages the unconverted man has no experience. He ventures into scenes of temptation, without being aware of his danger: nor has he any guidance or strength but his own. What wonder, then, if he fall? But the man who, with wisdom in his heart, and discretion in his life, “suffers not these” guardian angels, as it were, “to depart from his eyes,” will be kept amidst all the most trying scenes in which he can be engaged, and “will be preserved blameless unto the kingdom of his God.” “The Law of God is in his heart, and therefore his footsteps do not slide.”]

  4.      Peace in the heart—

[“What man is he that feareth the Lord? His soul,” says the Psalmist, “shall dwell at case.” A man without religion may pass through the day with some degree of comfort, because of the variety of occupations that engage his thoughts. But when he comes to lie down at night, and he has time for reflection, some painful occurrence will dwell upon his mind, and agitate his spirits, and disturb his rest: and when he wakes in the morning, the same unpleasant feelings will haunt him, and destroy that serenity which sleep was calculated to convey. Or, if nothing particular have occurred to distress him, he lies down and rises up without any other feeling than that which he possesses in common with the beasts. But not so the truly religious man. He, when retiring to rest, calls to remembrance the mercies with which he has been encompassed during the day, and renders thanks for them to his heavenly Benefactor; to whom also he commends himself for protection during the defenceless hours of the night. Shall I speak too strongly if I say, that he lies down, as it were, in the bosom of his God, saying, “I will lay me down in peace, and sleep; for thou, Lord, only makest me to dwell in safety?” In the morning, too, when he awakes, he finds that “his sleep has been sweet unto him;” not to his body merely, but to his soul; for his soul, at the first resuming of its powers, finds God present with it, in a way which the merely natural man has no conception of: so true is that expression of the Psalmist, “When I awake, I am still with thee.” So true, also, is that encouraging promise of Solomom, “Bind the commandment upon thine heart, and tie it about thy neck: when thou goest, it shall lead thee; when thou sleepest, it shall keep thee: and when thou awakest, it shall walk with thee.”]

  APPLICATION—

  1.      Are there now any present, who are prejudiced against religion?

[Know what true religion is. It is not by any means that thing which prejudiced persons are ready to Imagine. “It is wisdom, sound wisdom, and discretion.” There are doubtless in the Gospel many things which surpass our comprehension. But so there are also in all the other works of God, whether of creation or providence. But if there are truths at which a proud man will stumble, there is not one which will not commend itself to an humble and childlike spirit. And as far as it operates upon the soul, it induces discretion in every part of a man’s conduct, and assimilates him to the very image of his God. Who amongst us will say that the Saviour’s example was not good? Yet his enemies condemned it, and accounted him worthy to be crucified as the vilest malefactor. And may there not be a measure of the same prejudice in you, a prejudice that blinds your eyes, and makes you to hate those whom you should love and honour? But, at all events, know this: whatever corresponds not with religion, as described in our text, we disclaim. If there be folly and indiscretion in any who profess the Gospel, let them bear the blame, and not religion. But if you will condemn the care of the soul as a needless preciseness, and a cleaving unto the Saviour as an enthusiastic and vain conceit, you shall bear the burthen: for, blame these things as ye may, know that “Wisdom will be justified of all her children.”]

  2.      Are there those here who profess to love religion?

[Beware, lest by any thing imprudent ye “cause the way of truth to be evil spoken of:” yea, seek rather to the utmost of your power to “adorn the doctrine of God our Saviour in all things.” On your conduct much depends. Men will not judge of religion so much by what we say, as by what we do. In vain shall Solomon himself describe it as forming such lovely characters, if you contradict his statements in your life and conversation. However we may expose the folly of so doing, men will identify religion with the conduct of its professors: and will take occasion, from any thing that is unbecoming in you, to cast reflections upon religion for your sake. But, knowing this propensity in them, you should be doubly careful not to cast a stumbling-block in their way. See to it, then, that ye “walk worthy of your high calling.” If ye be children of the light, let it be seen by the holiness of your conversation: and, wherever ye go, be ye epistles of Christ, known kind read of all men; so that all who behold you may be constrained to say, “We will go with you; for we see that God is with you of a truth.”]

DCCLXI

THE REWARDS OF WISDOM AND OF FOLLY

             Prov. 3:35.

The wise shall inherit glory; but shame shall be the promotion of fools.

A DESIRE of distinction and a fear of shame are powerful incentives to the human mind, and produce, in every department of life, exertions far beyond those to which mere natural inclination would prompt us. The soldier on the field of battle finds those principles stronger than the fear of death: nor is the student insensible of their influence upon his mind: on the contrary, the nearer the time approaches for a judgment to be passed upon him, the greater are his anxieties respecting it. Now, these feelings being founded in nature itself, God is pleased to call them into action in reference to things of far higher moment than those which too generally engross them. Disgrace or honour are awarded to men, even in the present life, on moral and religious grounds, and much more will they in the life to come: and I wish that a due concern may be felt in reference to them, whilst I point out the influence of wisdom,

  I.      On our present state—

Wisdom may fitly be described as a conformity to the mind of God; and folly, as any aberration from it. But it is the Gospel alone that places these in their true light. Let us,

  1.      Distinguish the two characters—

[The Gospel is a proclamation of mercy to perishing sinners, through the blood and righteousness of the Lord Jesus Christ; nor is there any way of salvation for fallen man, except that which is there revealed. All who are not interested in that Saviour must perish under the guilt of their sins — — —

Now, who is wise, but he who labours to secure that salvation? or who is a fool, but he who neglects it? Suppose that means of escape from a sinking vessel, or a house in flames, were offered to one in danger of instantaneous destruction: would any person in the universe hesitate to assign the proper and distinctive epithets to him who availed himself of them, and to him who disregarded them? Yet would their conduct but very faintly shadow forth that which is exhibited under the Gospel dispensation: and the terms used to designate that conduct would very faintly describe its appropriate character. Let the two characters, then, be properly distinguished. Where is the man who, with all humility of mind and entire devotion of soul, seeks an interest in the Saviour? — — — Him we may safely designate as “wise.” Where, on the other hand, is the man who neglects the Saviour? — — — Whatever excuses he may allege in vindication of his conduct, we need not hesitate to assign to him the humiliating appellation of a “fool.”]

  2.      Declare their proper award—

[“The wise” shall even here “inherit glory.” Every one, whatever his own practice may be, has within his own bosom a witness in favour of those who are religious, provided their conduct be uniform and consistent. In outward profession, I grant, the world may brand religion with the name of folly: but their consciences in secret give a very different testimony: nor is there any man, however ungodly, so wicked, but that he reverences in his heart a pious character, and wishes, if it were possible, to be found in his place at the day of judgment. Herod, in the midst of all his impiety, “feared John, because he knew him to be a just and holy man.” And so it is with the ungodly world: they venerate the very man whom for his piety they hate and persecute. On the other hand, vain and thoughtless as art the world at large, and interested in upholding each other in their various pursuits, there is not one among them, who, in his moments of reflection, does not see the emptiness and vanity of worldly things; and who would not regard it as an inconsistency in a religious character, if he should betray an eagerness in the prosecution of them. The truth of these observations will be manifest beyond either contradiction or doubt, if only we bear in mind the conduct of the Scribes and Pharisees of old, who, whilst persecuting our blessed Lord even unto death, “built the tombs of the prophets, and garnished the sepulchres of the righteous,” whom their forefathers had put to death. Precisely thus we also at this time honour the memory of the Apostles, and of our own reformers too, for who does not honour the names of Cranmer, and Latimer, and Ridley?) whilst we hate, revile, and persecute the living saints, who walk in their steps: and the names of the Scribes and Pharisees of old are odious to us, whilst we pay respect to those who sustain the same character amongst ourselves. All this clearly shews, that whatever our outward behaviour may be towards the two different parties, both of them have an inward witness in our own bosoms; “the wise inheriting the glory” that is due to them, whilst “shame is the only promotion of fools.”]

But still more effect will wisdom have,

  II.      On our condition in the eternal world—

There the conduct of all will be rightly appreciated—

[In this world there are many things which obscure the wisdom of the wise, and which serve to palliate the folly of fools. The weaknesses of many good men excite a prejudice against their sentiments and conduct, and do really cast an air of folly over their very profession. This is deeply to be lamented: but, whilst there is so much folly bound up in the heart of man, and in many the seed of Divine Grace is but as a grain of mustard-seed, it is not to be wondered at that such stumbling-blocks should occur: indeed, unless a miracle were wrought to turn babes at once into young men and fathers, it is scarcely possible that offences of some kind should not arise from the injudicious deportment of weaker brethren. On the other hand, amongst those who are not devoted to the Saviour, there are many eminent for their attainments in science, and abounding in every species of worldly wisdom; and amidst so much that is amiable and good, it is difficult to mark with becoming severity the folly of which they are guilty. But God will judge righteous judgment: he will distinguish infallibly between the errors of the judgment and the bias of the heart: and to those who sought him, though in much weakness, he will give a testimony of applause; but on those who sought him not he will denounce his sentence of eternal condemnation.]

Then will wisdom and folly appear in their true light—

[Behold the saint approved of his God, and seated on a throne of glory! Will any one think he sacrificed too much for this, or laboured too hard for this? Will there be any difference of opinion respecting him, amongst the hosts of heaven, or even in the regions of hell? No; there will be but one testimony respecting him. Every creature in the universe will pronounce him wise. See, on the other hand, the most successful and distinguished of the human race banished from the presence of that Saviour whom he would not seek, and of that God whom he refused to serve! Will there be any difference of opinion respecting his folly? Nay, will not he himself be the very first to accuse himself, and to curse the folly which once he so fondly cherished? Yes: we are told that, in hell, men will “weep, and wail, and gnash their teeth” with anguish: and I cannot doubt but that their self-reproach will be one of the bitterest ingredients in the cup which will there be given them to drink. When they see in what their love of “promotion” has issued, and that it has brought nothing but a pre-eminence in “shame” and sorrow, they will set their seal to that once-despised truth, that “wisdom excelleth folly, as much as light excelleth darkness.”]

  Permit me now to RECOMMEND to every one amongst you,

A retrospect of your past lives—

[What is your estimate now of your past life? If there one amongst you who would not rather that it should have been under the influence of wisdom, than that it should have been so devoted to folly, as in the great majority of cases it has been? I suppose there is scarcely any one that has not, at some season or other, had moments of reflection, and formed some faint purposes of amendment. Let the humiliation then experienced have been ever so transient, do you not at this time look back upon it as the best hour of your lives? and do you not regret that it so speedily passed away? And, however deeply you may have drunk of the cup of pleasure, do you not now feel that it is all vanity, and that nothing of it remains but the dregs, which have a bitter taste? Where is there one amongst you, who, if he should hear it dying man glorying in having lived altogether to the flesh and to the world, would not be shocked at it as an excess of impiety and fully? Or who, if he were himself in dying circumstances, would not wish for a far different frame of mind to prepare him for his great account? I make this appeal with confidence, and am content to rest the whole of what I have said on the testimony of your own consciences. Yes, beloved Brethren, you shall be constituted judges in your own case: and I will abide by the decision which you yourselves shall give. Let your convictions, then, be now realized: and let the Lord Jesus Christ be now sought by you without delay.]

  2.      A prospective view of futurity—

[Soon you will be convinced, at all events, whether you will listen to good instruction now, or not. Soon you will “see whose word shall stand—the world’s, or God’s.” Depend upon it, God’s word will not change. What he has designated as wisdom by the mouth of Prophets and Apostles, he will pronounce to have been so, when he shall sit on his throne of judgment. Why will ye not then anticipate that sentence? And why will ye not consider what your reflections will be, when all your present opportunities of turning unto God shall have passed away? This only do I ask of you: ‘Act now, as you will then wish you had acted.’ Methinks this is a reasonable request: it is a request which every one acknowledges to be good in reference to the things of time; and surely it cannot be less good in reference to eternity. May God enable all of you, then, to comply with it! and may you all not only become wise, but be made wise unto salvation through faith in Christ Jesus!]

DCCLXII

THE NATURE AND EXCELLENCE OF TRUE WISDOM

  Prov. 4:7.

Wisdom is the principal thing: therefore get wisdom; and with all thy getting, get understanding.

THE inspired volume is no less useful in rectifying the prejudices of education, than it is in restraining the indulgence of forbidden appetites. As far as relates to the grosser violations of moral duty, the advice of parents and teachers is in unison with the Holy Scriptures; but we are very rarely exhorted to follow that which is the main end and purpose of life. Get wealth, get honour, are the lessons inculcated on all the rising generation. David however sets us a better example: he earnestly entreated his son above all things to cultivate true religion. And Solomon, having reaped much advantage from those instructions, has left them on record for our benefit. We shall endeavour,

  I.      To shew the nature and excellence of true wisdom—

That which is usually termed wisdom is far from being the object so extolled in the text—

[We mean not to depreciate the attainments of art or science. They are valuable in themselves, and, if duly improved, may, like the Egyptian gold, enrich and beautify the sanctuary of God. But the wisdom spoken of in the text, has respect entirely to spiritual things.]

True wisdom is the proposing of the best ends and prosecuting of them by the fittest means—

[There is no end so worthy to be pursued by a rational creature, as the sanctification and salvation of his own soul. Nor are there any means of attaining it so proper, as those prescribed in the holy Scriptures. To repent of all our sins, to flee to Christ for the pardon of them, and to seek the renovation of our hearts by the Holy Spirit, are represented as the only effectual means of salvation. These things, it must be confessed, are often called folly: but they are called so only by those, who have never known them by experience. Not one among the holy angels would account it folly to love and serve God. None of the redeemed in heaven regret that they were once so strenuous in the exercises of religion. The saints on earth are precisely of the same mind with those in heaven. Hence conversion to a holy life is called “a turning of the hearts of the disobedient to the wisdom of the just.” Even devils and damned spirits would confess that devotedness of heart to God is the truest wisdom. Careless sinners are the only beings who dissent from this truth: and they in a little time will assuredly alter their opinion.]

Such wisdom is justly termed “the principal thing”—

[There are many other things which are important in their place: but this is far superior to them all. Riches cannot be put in competition with it. Pleasure, honour, or even life itself, are not worthy to be compared with ite. It excels every thing else as much as light excelleth darkness. This exclusively deserves the name of wisdom, God himself being witnessg. It is “the good part:” and he alone can be called truly wise, who, like Paul, accounts every thing but loss for that unspeakably excellent attainmenti.]

Its excellency being thus established, we may proceed,

  II.      To urge upon you the diligent pursuit of it—

In the text, with the preceding context, we may see the utmost fervour that language can express. May we be animated with the same, while we labour to impress the subject on your minds by the following considerations! Consider then,

  1.      This wisdom is both more easily, and more certainly, to be attained than any thing else—

[With respect to other things, every one has not a capacity for making great attainments; nor have all, who possess good abilities, an opportunity of cultivating them to advantage. Nor can great industry united with great talents, always ensure success; but no man ever sought this in vain. The poor fishermen of Galilee were as capable of comprehending it, as the philosophers of Greece and Rome. We attain it, not by the mere exertion of our own powers, but by the teachings of God’s Spirit. Nor will he ever refuse that heavenly gift to any who seek it with a teachable and childlike dispositionm. This thought may well encourage all. May we be stirred up by it to seek the unction that shall teach us all things! Then will God bestow upon us his promised blessingo; and make us wise unto salvation through faith in Christ.]

  2.      There is nothing else which will so conduce to our present happiness—

[The creature is justly represented as a cistern that will hold no water. All who seek happiness in it are disappointed. Even science itself, which is the most rational of all earthly pleasures, is often a source of sorrow and vexationr; but true wisdom is an overflowing fountain of joy. In prosperity, it adds a zest to all our comforts; and in adversity, a balm to all our sorrows. In a time of pain and trouble more especially its excellency appears. What can earthly things do to assuage our anguish or compose our minds? But religion enables us to see the rod in our Father’s hand, and to know that all is working for our goodt. St. Paul found it to be wealth in poverty, joy in sorrow, life in death. And such will every Christian experience it to be in the hour of trialx. Shall not this consideration then quicken our diligence in the pursuit of it?]

  3.      There is nothing besides this that can in the least promote our eternal welfare—

[Our duties, when performed with an eye to God, are a part of religion itself; but, independent of the respect which we have to him in the performance of them, they are of no value in his sight. A person may do many things that are beneficial to society, and yet be dead in trespasses and sins. But Solomon, specifying the supreme excellency of wisdom, affirms, that it giveth life to them that have it. No man can perish that possesses wisdom; nor can any man be saved who is destitute of itz. Shall we not then be prevailed upon to seek it? Shall we disregard the commendations that David and Solomon have given of it? And shall their importunity be treated by us with coldness and neglect? Surely such a conduct may well expose us to the most severe of all reflections.]

  “Suffer then a word of EXHORTATION”—

[The wisdom here spoken of is not the only thing in the world that is desirable; nor the only thing that you may laudably pursue. There are innumerable other things which demand our attention: and which our several conditions in life render necessary. The text itself supposes, or rather enjoins, that we should labour to get other things; but wisdom is indisputably “the principal thing:” and “with all our getting we must be mindful to get understanding.” Whatever else be neglected, this must not: it is “the one thing needful.” Therefore, “get it, get it, get it, get it.” “Forsake it not, neither forget it: exalt it, love it, and embrace it: so shall it be an ornament of grace to your head, and a crown of glory to your soul.” For whoso findeth it findeth life, and shall obtain favour of the Lordc.]

DCCLXIII

THE CHRISTIAN’S PATH COMPARED TO THE LIGHT

             Prov. 4:18.

The path of the just is as the shining light, that shineth more and more unto the perfect day.

HABITS, of whatever kind, are strengthened by exercise; the more congenial they are with our natural feelings, the more easily are they confirmed. Hence the wicked, without any express purpose on their part, are daily more and more riveted to the world and sin. The righteous too increase in love to the ways of God in proportion as they endeavour to fulfil his will. They have indeed a bias, which, if they were left to themselves, would soon turn them aside. But God will not leave them destitute of needful succour: he pledges himself that their path shall resemble the shining light. This is found true by happy experience. Their path is,

  I.      Beautiful in its appearance—

The rising sun is as beautiful an object as any in the whole creation—

[At its first approach it tinges the distant clouds with light. On its first appearance it gilds the summits of the woods and mountains: then, dispelling all the shades of night, it illumines the whole horizon. How delightful is this to every one that beholds it!]

Thus is the path of the righteous exceeding beautiful—

[“The just” are they who are renewed and sanctified by the Spirit of God. Their path in the very outset is beautiful to behold. Their simplicity of mind, and teachableness of spirit, endear them to us; their lowhness and humility attract the notice of the very angels themselves. The fervour of their love engages both our admiration and esteem. The very shades in their character serve as a contrast to shew the excellence of the change that has passed upon them. As they proceed their graces are more matured. Their course is justly described by the Apostle Paul. Surely such a conduct must be beautiful in the eyes of God and man. They are justly spoken of as “beautified with salvationd: they even reflect a lustre upon the Gospel itself.]

While their path is so amiable, it resembles the light further, in that it is

  II.      Beneficial in its influence—

The sun does not shine with unproductive splendour—

[It enables the several orders of men to return to their respective callings. In the darkness they could not go without stumbling; but now they follow their occupations without fear or difficulty. The productions of the earth also feel the genial influence of the sun, and are matured by means of its invigorating beams.]

Nor is the Christian unprofitable in his course—

[The wicked are stumbling on every side of him; but the Christian affords a light to the benighted souls around himh. He shines in the midst of a crooked and perverse generation: he is an epistle of Christ, known and read of all menk. The account given of Job, describes his course, as far as his situation and circumstances will allow. Thus by his conduct he puts to silence the ignorance of foolish men. He even wins some, perhaps, whom the word alone would never have convertedn, and causes many to glorify his heavenly Father.]

The comparison yet further holds, in that the path of the just, like that of the sun, is,

  III.      Constant in its progress—

The sun invariably pursues its wonted course—

[From the instant it rises, it hastens toward the meridian. Sometimes indeed its splendour is intercepted by clouds, and sometimes it may be partially, or even totally eclipsed; still, however, it proceeds in its appointed path, and is sure to arrive at its meridian height.]

The Christian too goes forward towards perfection—

[He never rests as though he had attained the summit. He determines to be ever pressing forward for higher attainmentsq. He may indeed for a season be involved in clouds: yea, perhaps, he may through the violence of temptation, suffer an eclipse: but, if he be really “just” and upright, his light shall break forth again. God has ensured this by a solemn promise. Jeremiah illustrates it by the very allusion in the texts: nor is this progress the privilege of some only. David speaks of it as belonging to Israel of oldu. Paul represents it as enjoyed by every true Christian: and Peter shews us whence this stability proceedsy. None indeed arrive at absolute perfection in this life: but soon the just will be changed into Christ’s perfect imagea, and shine above the sun in the firmament for ever and ever.]

  IMPROVEMENT—

  1.      For conviction—

[We are in a world that lieth in darkness and the shadow of death; and, if we be Christians indeed, we are shining as lights in a dark place. Do our consciences testify that this is the case with us? Are we examples of holiness to those of our own age and rank? Do we reprove all works of darkness, instead of having fellowship with them? If not, how can we ever be numbered among the just? Shall we say that we once were such, but are now under a cloud? Or that our light is at the present eclipsed! Let us beware lest we prove only as a fleeting meteor. Our light must be steady and increasing, like that of the sun. The tree is known by its fruit; and the just by their light; and a false profession will deceive us to our eternal ruine.]

  2.      For consolation—

[There are many true Christians who do not enjoy much comfort, and the darkness of their minds sometimes makes them doubt whether they be upright before God; but they often write bitter things against themselves without a cause. Distress, whether temporal or spiritual, argues nothing against our integrity. Job never shone brighter than in his trouble; nor Christ, than in the depths of his dereliction. Let him then that is in darkness, stay himself upon his God. It is to such persons that God sends us with words of comfort. To them in particular is that delightful declaration addressedh. Wait then the Lord’s leisure, ye afflicted souls, and trust in him. Soon shall your “light rise in obscurity, and your darkness be as the noon-day;” nor will God be glorified less in your patience, than in more active services.]

DCCLXIV

KEEPING THE HEART

             Prov. 4:23.

Keep thy heart with all diligence; for out of it are the issues of life.

IT is certainly of infinite importance that we be deeply convinced of our utter inability to do any thing that is good, and of our entire dependence upon God for the effectual aids of his Holy Spirit. But we must not imagine, that, because we have no sufficiency of ourselves to do the will of God, we are not bound in duty to do it, or not to be exhorted and stimulated to the performance of it. Our duty is the same, whatever be the circumstances to which we have reduced ourselves; and it is in, and by, our personal exertions, that God has promised to “work all our works in us.” Hence, in the Scriptures of Truth, we are continually exhorted to serve our God in the way of his commandments. It is obvious that we cannot preserve the life of our bodies for one single moment; yet God expects, that we keep ourselves from those things which would destroy life, and use all proper means of preserving it: so neither can we, of ourselves, preserve the life of our souls; yet are we bound to “keep our heart with all diligence; since out of it are the issues of life.”

It is indeed supposed here, that a new heart has been given to us; because from the unregenerated heart no good thing can issue: but inasmuch as even the renewed heart has still innumerable corruptions within it, we must keep it with all diligence.

To impress this duty on our minds, let us consider,

  I.      The duty enjoined—

“To keep the heart” is indeed an arduous task. To assist you in the performance of it, we will offer such suggestions as appear suitable to the occasion:

  1.      Fortify it with good principles—

[A city unfortified is open to assault on every side: and so is the heart, if not duly fortified by the principles of true religion. As a sinner redeemed by the precious blood of Christ, and sanctified by his Spirit, I am the Lord’s peculiar property: I live by him; and I must live for him: “having been bought with a price, I am not my own, but his” who bought me: and I have nothing to do but to “glorify him with my body and my spirit, which are his.” When therefore any thing attempts to gain possession of my heart, I must keep it for Him; for Him wholly; for Him alone. Nothing is to break in upon this principle. Let earth and hell assault me, I must oppose them in this impregnable bulwark; “Depart from me, ye evil-doers; I will keep the commandments of my God.” The Christian is furnished by God with armour for this contest; and, clothed in this panoply, he must maintain the conflict even unto deathc.]

  2.      Watch all its most secret motions—

[A citadel, however strong, if filled with traitors waiting for an occasion to open it to the enemy, needs to be guarded with peculiar care: the professed defenders of it must themselves be watched. So it is with the heart, notwithstanding it be at present garrisoned for the Lord. It is inconceivably difficult in many instances to distinguish between the loyal and the treacherous. They are both habited in the same uniform; and both make the very same professions: both too appear actuated by the same holy zeal. The Apostles, when disputing with each other who should be the greatest, and forbidding others to cast out devils, because they followed not with them, and desiring to call fire from heaven to avenge their Master’s cause, appeared as faithful as men could be: yet were they in reality actuated by pride and envy, in the garb of zeal and love: and, had not these corrupt passions been checked at first, who can tell, “how great a matter this little fire might have kindled?” There is not a motion of the heart but must be strictly marked: its associates must be carefully noticed; its tendencies examined; its professions scrutinized; lest Satan himself be found there, under the semblance of an angel of lightf.]

  3.      Combine all its energies in the service of your God—

[The Psalmist has a remarkable expression on this subject; “Unite my heart, O Lord, to fear thy name.” If the powers of the soul be scattered, they will be as inefficient as soldiers that are dispersed. It is by a combination of efforts for a preconcerted end, and by simultaneous movements for its accomplishment, that success is attained. The various powers of the soul must act in unison: the understanding, the will, the affections, the memory, the conscience, must all have the same object in view, each defending its proper post to the uttermost, and ready to succour the other with all its might. If, whilst the understanding is occupied about spiritual and heavenly things, the will and the affections are running after earthly and carnal things, what can be expected, but that the enemy shall soon gain undisguised and permanent possession of the soul? Every one knows, that “a house divided against itself, falleth;” and a divided heart must become a prey to the great adversary of God and man. All its powers must center in God, if God is to inhabit it as his temple, and to possess it as his inheritance.]

  4.      Call in for it the most effectual aid—

[Human efforts, unassisted by God, will be of little avail. Indeed we can do nothing but as we are assisted by “the Captain of our Salvation.” To him then must we look to “strengthen us with might by his Spirit in our inward man:” we must go forth against our enemies, as David did against Goliath, not in dependence on an arm of flesh, but in the name of the Lord God of Israel: we must “be strong in the Lord, and in the power of his might.” Then we may defy all our adversaries: we may boldly ask the greatest amongst them; “Who art thou, O thou great Mountain? Before Zerubbabel thou shalt become a plain.” See how Paul taught the first Christians to triumph, whilst yet in the midst of all their conflicts: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or peril, or sword? No: in all these things we are more than conquerors:” so then may the weakest of us triumph, if we call in our blessed Lord to our aid: for “through Christ strengthening us, we can do all things.”]

But to form a right judgment of our duty, we must yet more distinctly notice,

  II.      The particular instruction relating to it—

We must keep our heart “with all diligence.” Our attention to it must be,

  1.      Earnest—

[It is not a slight or superficial attention to it that will suffice. The work is too great to be effected in such a way. To keep the heart from sin amidst so many temptations on every side, and to keep it in the exercise of all holy and heavenly graces, from every one of which it is by nature alienated; this is a great work indeed, and requires the utmost possible exertion on our part. The metaphors by which the Christian’s life is set forth, sufficiently shew what efforts are called for on our part. A race is not to be won without straining every nerve: an adversary, whether in fight or in wresthng, is not to be overcome without putting forth all our strength. Can we then suppose, that, when our contest is not with flesh and blood only, but with all the principalities and powers of hell, the victory can be gained without the most strenuous exertions? No; it cannot: and our Lord plainly tells us that it cannot: “Strive,” says he, “to enter in at the strait gate: for many shall seek to enter in, and not be able.” Know then, that whatever you have to do in the keeping of your heart, you must “do it with all your might.”]

  2.      Constant—

[The work which we have to do, is not like that of a painter or a statuary, who may leave his work for a time, and find it afterwards in the state in which he left it: it is rather like that of one who is rolling up hill a stone, which will return upon him, as soon as ever he intermits his labour. Our hearts of themselves are “bent to backslide from God,” ever ready to “start aside as a deceitful bow:” and Satan is ever on the watch to draw us aside. If he intermit his labours, it is in appearance only, and not in reality: for he is ever “going about, as a roaring lion, seeking whom he may devour.” His wiles and devices are innumerable: and, if once he can find us off our guard, he will assuredly avail himself of the occasion to deceive and, if possible, to destroy us. We therefore must be always “on our watch-tower,” according to that direction of our blessed Lord, “Watch and pray; lest ye enter into temptation: and, what I say unto you, I say unto all, Watch.”]

  3.      Persevering—

[There is no state at which we can arrive in this world that supersedes the necessity of continued vigilance and care. Were we as eminent as Paul himself, we must still, like him, “keep our body under and bring it into subjection, lest by any means, after having preached to others, we ourselves become castaways.” Let our circumstances be ever so favourable, we know not but that we shall fall the very next moment. Hezekiah was but just recovered from a dangerous illness, and that by miracle; yet when the Babylonish ambassadors came to offer him their master’s congratulations, he fell, and offended God by “the pride of his heart.” Peter also was but just descended from Mount Tabor, where he had beheld his Lord transfigured, and shining forth in all his glory, when he acted Satan’s part in dissuading his Lord from completing the work assigned him: so that he drew forth from his Divine Master that just reprimand, “Get thee behind me, Satan.” We may add too, that there is no wickedness so great, but we may be drawn to the commission of it. Who can reflect on David’s adultery and murder, or on Peter’s denial of his Lord with oaths and curses, and not see reason to cry continually to God, “Hold thou me up, and I shall be safe!”

Thus then we see, it is not enough to keep our hearts, but we must “keep them with all diligence,” engaging in the work with earnestness, and maintaining it with constancy and perseverance to the latest hour of our lives.]

Let us now attend to,

  III.      The reason with which both the one and the other are enforced—

The heart may in some respects be considered as the seat of vitality in the human body, because from thence issues the blood that circulates through the whole frame. But still more may it be said of the heart in a spiritual view, that out of it are the issues of life. For,

  1.      It is the proper source of all evil—

[There are many evils to which our corrupt nature is apt to yield: some are spiritual, and some are fleshly: but the womb where all are generated, and from whence they proceed, is the heart. Adultery, and murder, and theft, with many other evils, might be supposed to arise rather out of external circumstances connected with our outward man: but they are all traced by our blessed Lord to the heart: “From within, out of the heart of man, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these things come from within.” Now, if the heart be the fruitful spring of such evils, ought it not to be watched? ought it not to be kept with all diligence? It is evident that, without continual care, the whole man would soon be inundated with evil: should we not then watch the sluices? should we not guard the banks, and keep them in good repair? In other words, should we not do all in our power to prevent such fatal effects? Let it never be forgotten, that the smallest breach in a bank will soon yield to the torrent, and, by its extension, bid defiance to any remedy that can be applied: consequently, if we would not be overrun with all manner of evil, we must guard against the irruption of any. “A little leaven will soon leaven the whole lump.”]

  2.      It is the proper seat of all good—

[Grace is planted in the heart: it has no other residence: it may operate by the members: but its seat is in the heart. Repentance flows from thence, even from “the broken and contrite heart.” Faith has there its first formation. “With the heart man believeth unto righteousness.” Love combines and concentrates all its powers: “We are to love God with all the heart;” yea, “Christ himself dwells in our hearts by faith.” Whatever then proceeds not from the heart, is of no value: all our best services for God are no other than hypocrisy, if the heart be far from him. Must we not then keep the heart with all diligence, to see that it be duly influenced by divine grace, and that all which we do is the result of gracious principles implanted there? Truly, if “a man may give all his goods to feed the poor, and his body to be burned, and, after all, be no better than sounding brass or a tinkling cymbal,” because his actions proceed not from a principle of love in the heart, we are called upon to watch over our hearts with all imaginable care, that they be duly stored with all that is good. This is the plain and obvious inference from what our Lord himself hath distinctly affirmed in those memorable words. “The evil man out of the evil treasure of his heart bringeth forth that which is evil; and the good man out of the good treasure of his heart bringeth forth that which is good:” in both cases the produce is “from the abundance of the heart:” and “the tree is known by its fruits.”]

  3.      By it shall our state be determined in the last day—

[Even in courts of judicature amongst ourselves, it is not so much the act, as the heart, that is the object of investigation. Murder itself is not accounted murder, if it was not attended with a purpose of heart to injure and destroy. Much more therefore may it be expected that God will inquire into the designs and purposes of our hearts: “He looketh not on the outward appearance, but at the heart:” and “he searcheth the heart, and trieth the reins, on purpose to give to every man according to the fruit of his doings.” For this end “he will bring to light the hidden things of darkness, and will make manifest the counsels of the heart.” To our hearts then must we look, if ever we would give up our account with joy: for, as our hearts are, so shall we appear in his sight. Let us then not only search and try ourselves, but beg of God also to “search and try us, and to see if there be any wicked way in us, and to lead us in the way everlasting.”]

  APPLICATION—

  1.      Grudge not your labour in the way to heaven—

[You cannot make any attainments in this life without labour: how then can you hope to attain without it the glory and felicity of heaven? True it is, that heaven is a gift of God; a gift altogether of his free and sovereign grace: but it is also true, that we must labour for it, according to that direction of our Lord; “Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you.” Labour then with all earnestness, and constancy, and perseverance. If you be frequently foiled, still return to your post, and increase your vigilance in proportion as you discover the deceitfulness and wickedness of your hearts: and be assured, that, however great your toil may be, heaven will be an abundant recompence for all.]

  2.      Doubt not but that your labour shall at last be crowned with success—

[Were your success dependent on an arm of flesh, you might well despond: but your God and Saviour is pledged to “carry on in you the work he has begun,” and to “perfect that which concerneth you.” Your enemies may renew their assaults as often as they will; but they shall not prevail: for God has said, that “No weapon that is formed against you shall prosper:” and again. “The law of God is in his heart: his footsteps shall not slidex.” Go on then: “watch ye: stand fast in the faith; quit you like men: be strong:” and know for your comfort what the all-gracious and unchanging God hath spoken: “Be not weary in well-doing: for in due season ye shall reap, if ye faint notz.”]

DCCLXV

SINNER’S RETROSPECT

  Prov. 5:12, 13.

How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!

A TIME of reflection must come to all: if men shake off all thought till the hour of death, they will not be able to do so when once the soul is separated from the body: their ways will then be brought to remembrance: and all the powers of their minds be fixed upon the contemplation of them. Happily, with many this season arrives before it is too late: and, not unfrequently, the very enormities which have been committed are the means of exciting in the soul a salutary remorse. Sometimes the present consequences of sin press heavily upon the mind, and awaken the energies of a sleepy conscience. Thus Solomon supposes many to be affected after they have brought trouble on themselves by their licentious courses: and he urges this very consideration as an argument for guarding against all temptations to sin, that, however pleasurable a life of sin may be, the retrospect will be painful in the extreme: and the now thoughtless debauchee “will mourn at the last,” in the review of the mercies he has abused, and will say, “How have I hated instruction, and my heart despised reproof!”

We shall not confine our attention to the particular subject treated of in the context, though in every congregation, it is to be feared, there are but too many to whom it would be applicable: but shall rather take occasion from our text to set before you in a more enlarged view,

  I.      The sinner’s retrospect—

That we may bring home the subject to every man’s bosom, we shall consider men under two distinct classes;

  1.      Those who already feel some painful consequences of their past conduct—

[Amongst these we must first notice the persons more immediately referred to in our text, namely, those who have wasted their property, and injured their constitution, in habits of criminal indulgence. What reason for regret have they! How glad would they now be, if they had restrained their appetites, and not purchased a momentary gratification at so high a price! — — — Next to these we may mention the spendthrift, and the gamester, who through covetousness or the love of pleasure have dissipated their fortune, and involved themselves in ruin. How common is it for persons so circumstanced to destroy their own lives, and to seek in suicide a remedy for the evils they have entailed upon themselves! — — — To these we may add the persons who by any disgraceful act have blasted their reputation, and rendered themselves obnoxious to just reproach: to such the seasons of reflection are bitter. They attempt perhaps to divert their thoughts by business or pleasure; but they can never cease to rue the day in which they brought upon themselves so heavy a calamity. There are times when all who have entailed misery on themselves will bring to mind the instructions given them in early youth; and then they will, inwardly at least, complain, “How have I hated instruction, and my heart despised reproof!”]

  2.      Those who, though they feel no present pain arising from their sins, are yet sensible that they have not answered the great ends of life—

[The necessity of turning unto God, and the means of acceptance with God through the atonement of Christ, have been distinctly set forth from time to time; so that, supposing persons to have diligently attended to the word that has been preached to them, and to have “mixed faith with it,” it would have been impossible for them to have continued in the ways of sin and death. But how many are at this moment as far from God as they were years ago! How many have reason to regret that they have ever heard the Gospel, which, instead of being a savour of life to them, has, through their neglect of it, been made a savour of death unto death! Our blessed Lord told his hearers, that “if he had never come to instruct them, they would not, comparatively, have had sin; but that now they had no cloak for their sin.” So must it be said to many amongst us: “that having been exalted to heaven” in their privileges, they have reason to expect that they shall, with Capernaum, “be cast the deeper into hell” for their abuse of them. It is a small matter that their sins have not been such as to expose them to shame and reproach among men: their neglect of Christ, their want of love to his name, and of zeal in his service, must be reckoned for at the last day, when he will say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.” O painful retrospect! O afflictive prospect! Brethren, take a review of your past lives; and seek “the things belonging to your peace, before they be for ever hid from your eyes.”]

What then remains to be done by these distinct, but perishing, classes? To both the one and the other we would say, Consider,

  II.      The sinner’s alternative—

There is but one alternative for any child of man: we must either attend to the voice of instruction given us in the Gospel, or we must carry with us unchanging and unavailing remorse into the eternal world.

Are we willing to spend eternity in self-condemning reflections!

[They must follow us, if we die in our sins. God himself will remind us of the benefits which here we neglected to improve: “Son, remember, that thou in thy life-time hadst such and such advantages.” What anguish of mind will be occasioned by such thoughts as these; ‘I once had the same offers of salvation, as they had who are now before the throne of God: I enjoyed the same heavenly instruction as they; but I despised it, and would not hear the voice of the charmer, how wisely soever he endeavoured to charm me!’ This will be the ground of our heavier “condemnation, that light came into the world, but that we loved darkness rather than light, because our deeds were evil:” and our reflections upon this will be “a never-dying worm,” gnawing our conscience to all eternity. Whether our sins were more or less flagrant, this will be the source of our greatest torment, that we despised the instructions given us in the Gospel, and trampled under foot that very Son of God who came into the world to seek and save us.]

If we would not spend an eternity in these bitter reflections, we must now attend to the things which are revealed to us in the Gospel—

[If our teachers speak out of their own minds, we may refuse to hearken to them: but, if they speak to us the very word of God, then it is at our peril to turn a deaf ear to their instructions. The word of God is sufficient to “make us wise unto salvation through faith in Christ.” It bids us flee to Christ, as to a strong hold, where we shall be safe from the assaults of sin and Satan. It assures us, that “Christ is able to save to the uttermost all that come unto God by him;” that “his blood will cleanse us from all sin;” that “his grace is sufficient for us;” and that “he will cast out none who come unto him.” Follow these directions, and you are safe: give yourselves up to him; live altogether by faith upon him; improve for his glory the grace which you receive out of his fulness; and you have nothing to fear. Instead of remorse and sorrow, you shall be filled with peace and joy. In the midst of life it shall be a matter of “rejoicing to you, that you have the testimony of a good conscience;” in a dying hour you shall look back with comfort in the thought of having “fought a good fight, and finished your course, and kept the faith;” and to all eternity shall you glory in the mercies and privileges which you here enjoyed.

Here then is your alternative: Despise this instruction, and you shall perish: Obey it, and you shall live for ever.]

  ADVICE—

  1.      Endeavour to view every thing in the light of eternity—

[If you think of time only, the value of present enjoyments will be unduly magnified: but think of eternity, and nothing will be deemed important but the salvation of the soul — — —]

  2.      Endeavour so to spend each day, as you will wish you had spent it, when you shall be standing at the judgment-seat of Christ—

[We know what the wishes are of men who are condemned to death for their violations of the law: and we may be sure that such will be our wishes when we are summoned to meet our Judge: ‘O that I had lived a very different life!’ — — — Now then cleave unto Christ with full purpose of heart, and devote yourselves to him without reserve. So shall you behold his face in peace, and be partakers of his glory for evermore.]

DCCLXVI

THE CAPTIVATING POWER OF SIN

             Prov. 5:22.

His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.

THE force of habit is well known: it operates as a second nature; so constant is it in its exercise, and so imperious in its demands. There is this difference however in habits of piety, and habits of sin: that the one are easily lost; but the other are with great difficulty overcome. Nor is this difficult to be accounted for; seeing that the one is against the course of nature, and the other conformable to all its propensities: the motion of the one is a continual ascent; the other is downward on a declivity. But it is not merely as a natural consequence that sin, when indulged, has so great a power: there is an additional influence given to it by God himself, as a judicial act, and as a just punishment for indulging it: so that in a judicial, no less than in a natural sense, our text is true: “His own iniquities shall take the wicked himself: and he shall be holden with the cords of his sins.”

Let us consider,

  I.      The declaration itself—

In a two-fold view it may be noticed;

  1.      As a judgment inflicted—

[It is inflicted on the whole human race. There is not a sinner in the universe who cannot from his own experience attest the truth of it. Every sin has a power to enslave the mind, and to lead captive him who has indulged it. But we will instance this in some particulars.

The man addicted to drinking previous to the formation of his habit, had perhaps no particular love to strong drink, or desire after it: but he has been drawn into company, he has there acquired a taste for conviviality, and at last, by repeated excesses, he has contracted such a thirst for intoxicating liquors, that he cannot deny himself the use of them, or use them in moderation. He can see his character sinking in the estimation of all the sober part of the community, his health impaired, his fortune injured, his family suffering, and his eternal interests sacrificed: and yet he cannot cast off the habit which he has contracted: his soul is bound with it as with a cord, and he cannot burst his bonds.

In a similar plight is he who has given himself up to the gratification of his lusts and passions. They, at least as far as the mind is concerned, are increased by indulgence, so that every object calls forth desire, and “the eyes of the libertine are full of adultery, and cannot cease from sin.” His very soul, as it were, is sensualized, and, whether sleeping or waking, his imagination roves after the gratification of his lawless appetites.

Nor must I omit to mention the gamester, in whom the text is most awfully verified. Nothing can induce him to abandon his ruinous pursuits. Domestic ties of wife and children have no influence at all. The ruin of himself and family are all suspended on a card or die. Not even the experience of ruin will reclaim him. Let his losses be repaired again and again, and again and again will he return to the fascinating object, like the moth, and hover round it, till he is consumed.

I have mentioned these instances, as being more obvious and acknowledged: but the declaration is equally verified in the gay, the worldly, the profane; yea, and in the superstitious and self-righteous also. They all “feed on ashes; and a deceived heart hath turned them aside, so that they cannot deliver their souls, nor say, Is there not a lie in my right hand?”]

  2.      As a warning given—

[In this view more especially the declaration in our text is introduced, to guard young men against the temptations to which they are exposed. And a most awful warning it is: it shews us how earnestly we should guard against our besetting sins. Every man has some “sin which more easily besets himd,” and by which he is more in danger of being enslaved. Now every man should find out what this peculiar temptation is; and should watch and pray against it; lest, by yielding to it, he provoke “God to give him over to a reprobate mind,” and to say, “He is joined to idols; let him alonef.” We should labour to say with David, “I have kept myself from my iniquity:” and, with Job, “Thou knowest I am not wicked,” not deliberately and habitually wickedh. We should dread lest that be inflicted on us which is spoken in the text; a judgment far heavier than any other that can be inflicted on us even by God himself, as long as we continue in this present life; because it is a certain prelude to everlasting misery, and the means of augmenting it every day and hour: for, if we are delivered over to our own lusts, we do nothing but “treasure up wrath against the day of wrath,” and accumulate mountains of guilt to sink us deeper and deeper into everlasting perdition. Our employment will be like that of those mentioned by the Prophet Isaiah, who “drew out iniquity with cords of vanity, and sin as a cart-ropek:” for, as a rope is spun out continually to an indefinite length by the constant addition of fresh materials, so will our sin be drawn out to an endless extent, till death shall cut it short, and the deserved punishment be awarded to it.]

It would be improper to pass over such a declaration as this without drawing your attention to,

  II.      The reflections which it naturally suggests—

  1.      How thankful should we be for the Gospel of Christ!

[Heathens are in the bondage above described, and have no conception of any way of deliverance from it. But in the Gospel a Saviour is proclaimed: who came on purpose to “preach deliverance to the captives, and the opening of the prison to them that are bound.” His power no lusts can withstand. As he delivered Peter from prison, causing his chains to fall off, and the prison doors to open of their own accord, so can he liberate the slaves of sin and Satan from their bondage, and bring them forth into the glorious liberty of the children of God. Diseases, devils, elements, all obeyed his voice in the days of his flesh: and at his word the most deep-rooted lusts shall be plucked up, and the most inveterate habits changed. The day of Pentecost sufficiently attests the truth of this assertion. The hands of the men who had crucified him were yet reeking with his blood, yet in an instant were their hearts renewed, and they became altogether new creatures, “the wolf being as harmless as the sheep, and the lion as gentle as the lamb.”

However inveterate then your habits may have been, despair not: but look to “that Mighty One on whom your help is laid,” and who is able to save “to the uttermost all who come unto God by him.”]

  2.      How watchful should we be against the first incursions of sin!

[As we know not “how great a matter a little fire will kindle,” so we know not what evils one sin may introduce. Every evil habit originated in one sin. Judas little thought in what his first act of dishonesty would issue: and millions, who are now gone beyond the hope of redemption, once thought as little to what a state they should be ultimately brought, as we now do. Say not, This angry temper is a light evil: It is murder in the seed and embryo; and may terminate in the very act of murder much sooner than you imagine. Say not, This impure thought or look is venial: it is constructive adultery; to which it lends, and in which, ere you are aware of it, it may soon issue. The same I would say of envy, hatred, malice, covetousness, ambition, and the whole catalogue of spiritual lusts: the admission of them into the heart is as is leak in a ship, which will sink it ultimately, if it be not stopped in time. A mariner will not neglect that leak, though it be but small; because he knows the consequences: he Knows that if it be neglected, his efforts to preserve the ship will ere long be vain and ineffectual. It is not possible to look around us without seeing, in numberless instances, what dominion the evil tempers of men have gained, and what misery they diffuse throughout their respective families and spheres. Had they been checked in their commencement, how much sin and misery would have been prevented! If then we would not forge chains for our own souls, let us guard against the first risings of sin: for, whatever we may think, “we shall reap according to what we sow: he that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.”]

  3.      How constant should we be in waiting upon the Lord Jesus Christ, both in his public ordinances, and in secret prayer!

[None but Christ can afford us any effectual help: for “without him we can do nothing.” To him we must carry our every trial, and every temptation: and we must plead with him for help, as the Apostle did, till he answer us, and say, “My grace is sufficient for thee.” Let us never forget that it is in vain to resist sin in our own strength. None but God himself can subdue it in us. “Our sufficiency even to think a good thought must be of himq.” If he help us, it is well: “We can do all things through Christ who strengthened us.” But if we address ourselves to the purifying of our hearts in our own strength, we shall fail, as the Apostles did, when in self-confidence they attempted to cast out a devil, which “could only be ejected through the influence of prayer and fastings.” Let us look simply to Christ to purge us both from the guilt and power of our sins; and then we shall find, that “according to our faith it shall be done unto us.”]

DCCLXVII

THE SLUGGARD REPROVED

  Prov. 6:6–10.

Go to the ant, thou sluggard: consider her ways and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her fool in the harvest. How long wilt they sleep. O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth, and thy want as an armed man.

FORESIGHT in relation to temporal concerns, though not universally practised, is universally approved: and it is a ground of thankfulness that those classes of society who have hitherto scarcely known how to secure any little sums which they might save, have now, by the establishment of Provident Banks, encouragement to provide for themselves against the day of adversity. Happy would it be if a similar zeal were now exerted in relation to the concerns of eternity. But here, alas! there is still a sad indifference amongst us. The wants which we are sure to feel in the eternal world are not anticipated: nor is the importance of providing for them generally felt. In relation to these things, all around us are cast, as it were, into a deep sleep, from which they need to be roused by the most solemn warnings. This address therefore of Solomon to the sluggards of his day may well serve us as a foundation for a similar remonstrance with those who are yet sleeping in security and sin.

Addressing ourselves to persons of this description, we will speak,

  I.      In a way of humiliating reproof—

Justly does Solomon observe, that “a sluggard is wiser in his own conceit, than seven men that can render a reason.” The more careless men are about their souls, the more confident they are of their future safety. But how confident soever they may be, they may go and learn wisdom of the meanest insect.

There is scarcely any thing in the whole creation from which we may not derive the most valuable instruction. The ox and the ass, the crane and the swallow, are brought forward by God himself to teach and reprove us: and here we are referred for instruction to the ant. She collects in summer the food that is necessary for her subsistence in the winter. She does it with incredible labour, dragging to her cell grains of corn, that one would scarcely conceive she should be able to move. And this she does “without any guide” to direct her, or “overseer” to watch her, “or ruler” to call her to account. And, that her labour may not ultimately prove vain, she bites off, we are told, the ends of every grain, to prevent it from vegetating in the ground.

Go now to the ant, thou sluggard, and consider her ways: consider,

  1.      Her wise foresight—

[Has she a time approaching, against which it is needful for her to provide; and hast not thou? Is there not a time coming, when thou must stand in the presence of thy God, and give an account of every thing that thou hast done in the body, whether it be good or evil? And hast thou not now to provide a righteousness wherein to appear before God, even the righteousness of our Lord Jesus Christ, wherein alone thou canst ever stand in the presence of a holy God? Hast thou not a new nature also to obtain, in order to fit thee for the enjoyment of the heavenly world? — — — And is not the present the only time when this provision can be made? If thou neglect the present opportunities, wilt thou find them in the eternal world? Is there “any work or device to be executed in the grave, whither thou goest?” — — — If her work, which relates only to the short transient life of the body, is important, is not yours, which relates to the eternal interests of the soul, much more important! — — — Go then to the ant, and learn wisdom of her.]

  2.      Her voluntary labour—

[She has none to direct her: she is guided by instinct alone. But you have reason to guide you, and to assure you of the certainty and importance of those things which you have not yet seen with your eyes. You have God himself also inspecting every thing that you do, and pledged to call you into judgment for it, and to assign you your everlasting portion according to it. Should not you then exert yourselves with all diligence? Are you not convinced, that to prepare for eternity is “a reasonable service.” yea, that it is, in fact, “the one thing needful?” — — — Will you then grudge your labour? Will you not put forth willingly and habitually all the powers of your souls in this blessed work? — — —]

  3.      Her prudent care—

[Is she careful to prevent her labours from ever proving abortive: and should not you prosecute your work to a successful issue? Yet Solomon justly observes, that “the slothful man roasteth not that which he took in hunting:” yea, that “his very desire killeth him, because his hands refuse to labourf.” Some kind of pains we all have taken in attending ordinances, and in complying with outward forms: but there we have rested, without any persevering efforts to render those means effectual for the salvation of our souls. We feel somewhat of a general desire after eternal happiness: and with that consciousness of desire we are satisfied, without pressing forward for the attainment of the things desired: and thus is fulfilled in us another declaration of Solomon. “The soul of the sluggard desireth, and hath nothing?” If good desires would suffice, the sluggard would get to heaven as well as others: but if great and persevering exertions are necessary, he will rather forego the prize, than use the diligence necessary for the attainment of it. In a word, instead of “looking to himself that he lose not the things that he has wrought, but that he receive a full reward,” he suffers Satan to take out of his heart the seed that has been sown in it, and to keep him, like the foolish virgins, from providing oil for himself, till it is too late. Say, thou sluggard, whether these things be not true of thee, and whether thou hast not need to go and learn wisdom of the diminutive and despised ant?]

We will yet further prosecute our address,

  II.      In a way of solemn warning—

As a man who has no provision independent of his labour, and no disposition to exert himself, must soon feel the pressure of poverty and want, so, sluggard, shalt thou feel these evils in relation to thy soul—

  1.      Reflect on the awfulness of thy state—

[The consequences of thy sloth are coming upon thee: they are coming gradually indeed, but irresistibly. “A traveller” comes not to his journey’s end all at once, but gradually, and almost imperceptibly, by many successive steps. So neither wilt thou find the fatal consequence of thy sloth all at once: but every day and hour brings them nearer towards thee; and that too so clearly, that, if thou wouldst stop to examine, thou shouldst see evident symptoms of their approach. Who has not found, that the longer he lives in any sin, the more he becomes addicted to it, and enslaved by it? The truth is, that as a man by indulging sloth, whether of mind or body, becomes daily more unfitted for exertion, so the man who is remiss and negligent in his spiritual concerns becomes daily more alienated from God, and more averse to those efforts that are necessary for his salvation. The curse which is denounced against him seems so distant, that it will never come: but it is advancing as fast as the wings of time can carry it; as St. Peter says, “Their judgment now of a long time lingereth not, and their damnation slumbereth not.” O sluggard! remember this: thou mayest “linger, like Lot in the plain;” but “thy judgment lingereth not; thou mayest slumber on yet a little while, but thy damnation slumbereth not:” the time is fast approaching when God will say to thee, as to him who hid his talent in a napkin, “Thou wicked and slothful servant!” and will give orders concerning thee, “Cast the unprofitable servant into outer darkness, where shall be weeping, and wailing, and gnashing of teeth.”

These judgments too shall come upon you irresistibly. You well know how entirely a man unarmed and sleeping is at the mercy of “an armed man” that seeks his life. And such will be your state, in the day that God shall deal with you, and visit you for your sins. You may call on the hills to fall upon you, and the rocks to cover you, from the wrath of your offended God; but they cannot perform for you this friendly office: no creature in the universe can help you: “though hand join in hand, you cannot pass unpunished.” Reflect on this, thou sluggard! Now thou mayest “puff at God’s judgments:” but ere long thou wilt bitterly regret that thou didst not improve the opportunities afforded thee to escape from them.]

  2.      Reflect also on the vanity of thine excuses—

[There are none so hardened as to avow a fixed determination never to seek after God: on the contrary, there is in almost all an indistinct purpose to turn unto the Lord at some more convenient season, which they hope is at no very great distance. Hence to those who would rouse them to exertion, they say, “A little more sleep, a little more slumber, a little more folding of the hands to sleep.” They acknowledge in general terms the propriety, and even the necessity, of exertion; but they wish a little more time for indulgence to the flesh, before they set themselves in earnest to mortify and subdue it. But what has been the consequence of indulgence hitherto? Are you at all more disposed for exertion now, than you were when first you were bidden to arise? Is your ability for God’s service at all increased by deferring your attempts to serve him? Have you not found, invariably, that procrastination has increased your difficulties, at the very time that it also enfeebled your powers? Say not then any longer, “There is a lion in the way,” nor plead any longer for delay: but arise and call upon your God, if peradventure time may be yet afforded you to “work out your salvation,” and to “flee from the wrath to come.”]

  ADDRESS—

  1.      Those who have never yet been awakened—

[Have you no work to do? or is it a matter of small importance whether it be done or not? Is not the present life the only time for doing it? “How long, then, wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep?” Knowest thou not, that if thou sleepest on till this short life be past, thou wilt assuredly awake in hell? What then shall I say to thee? Shall I say to thee, as Christ did to his sleepy disciples, “Sleep on now, and take thy rest?” No: God forbid. Let me rather say, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Verily, if thou wouldst now, even now, call upon his name, it should not be too late. Whatever thou wantest, it should be given thee: he would give thee the light of truth to shine into thy heart; the light of joy in his reconciled countenance: the light of holiness to attest thine acceptance with him: and the light of glory to perfect thy felicity. While ye have the light then, walk in the light, that ye may be the children of light.]

  2.      Those who, though in part awakened, are yet disposed to give way to slothful habits—

[This, alas! was the case both with the wise and foolish virgins: “they all slumbered and slept.” But let me affectionately guard you against yielding to sloth. It is said, and the very best amongst us know the truth of it by bitter experience, that “the idle soul shall suffer hunger.” Who has not heard of the vineyard of the sluggard, where, through inattention, nothing was produced but nettles and thorns? To him is the same warning given as to the sluggard in the text Guard then against the excuses which ye are ready to make. See the excuses made by the Bride in the book of Canticles; how injurious to her welfare! how destructive of her peace! “Watch ye then, and pray always.” Had the disciples watched, when they were directed to do it by their Lord, they would never have forsaken him as they did in the hour of his deepest trial. But, if you do not watch and be sober, depend upon it that Satan will prevail against you, and “sift you as wheat.” “Be sober then, and vigilant.” Give not way to drowsiness in your spiritual calling: but “give all diligence to make your calling sure.” And, seeing that ye look for a period when God shall come to judge the world, be diligent that ye may be found of him in peace, without spot and blameless. And “what I say unto one, I say unto all, Watch.”]

DCCLXVIII

LOVE TO THE HOLY SCRIPTURES INCULCATED

  Prov. 7:1–4.

My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the apple of thine eye. Bind them upon thy fingers; write them upon the table of thine heart. Say unto Wisdom, Thou art my sister; and call Understanding thy kinswoman.

THROUGHOUT the book of Proverbs, we are strongly reminded of that expression of Paul to Philemon, “Though I might be much bold in Christ to enjoin thee that which is convenient, yet for love’s sake I rather beseech thee.” There is an exquisite tenderness in the exhortations of Solomon, addressed as they are by a father to a son. Not that we are to suppose that they were intended only for Rehoboam: they were intended for the Church of God, in all ages: and to us, no less than to Rehoboam himself, is the affectionate language of our text addressed. But indeed a greater than Solomon is here. Condescending as the expressions are, they are addressed to us by the Lord Jesus Christ himself, who is Wisdom itself incarnate”; and his are the counsels which we are so earnestly entreated to treasure up in our minds.

In discoursing on the words before us, we will shew,

  I.      The respect which we should pay to the counsels of Divine Wisdom—

By comparing our text with similar language in the New Testament, we see, that by the terms here used we have to understand, not the Decalogue only, but the whole revealed will of God. Now to whatever the counsels of the Deity relate,

  1.      They should be treasured up with diligence—

[Whatever is of more than ordinary value in our eyes, we lay it up with care in a place of safety; and the more of it we can amass, the richer we feel ourselves to be. Now there is nothing in the whole universe to be compared with the Scriptures of truth, nothing that will so enrich the mind, nothing that will so benefit the soul. In the great mystery of redemption “are hid all the treasures of wisdom and knowledge.” The precepts too, and the promises, and the histories, and the examples, O! who can estimate them as they deserve? — — — To treasure these up in our minds should be our daily and most delightful employment. Not a day should pass without adding to this blessed store. We should always furnish ourselves with some fresh portion, on which to ruminate. Not that it is merely in the mind and memory that we are to store up this wealth, but, as Moses tells us, in our heart and in our soul; “Ye shall lay up these my words in your heart and in your soul:” this is the proper seat of Divine knowledge; and here should we endeavour to amass the only true wealth, “the unsearchable riches of Christ.”]

  2.      They should be watched over with care—

[Nature has made peculiar provision for the eye, so that, by an involuntary and instantaneous motion of the eye-lid, it is preserved from innumerable injuries which it must otherwise sustain. Now with the same care that we guard “the apple of our eye,” we should watch over and preserve the treasures of wisdom, which we have accumulated in our hearts. Satan is ever labouring to “take out of our hearts the word of life,” as our Lord has told us in the parable of the Sower: and it requires the utmost vigilance on our part to defeat his efforts. Indeed the heart itself is but too prone to lose its riches through any apertures by which the world has entered; so that we need to “give the most earnest heed lest at any time we should let them slip.” Besides, if we be not constantly on our guard against “the cares of this world, and the deceitfulness of riches,” and other foolish and hateful lusts, we shall find to our cost, that these “weeds and thorns will choke all the good seed that has been sown in our hearts, and will render it unfruitful.” Our care and watchfulness therefore should be incessant, that nothing be permitted to rob us of our good principles, or to weaken their influence on our souls. If, as we are told, God “himself keeps his people as the apple of his eye,” surely we should exercise all possible vigilance to keep his counsels, and preserve inviolate his holy commandments.]

  3.      They should be kept ready for use—

[It is not sufficient that we have reduced the counsels of God, as it were, to certain heads, and made memorandums of them in our books, so as to be able to refer to them when occasion requires: we should have them “inscribed on the tablet of our hearts,” so that they may be always at hand, ready to direct and regulate our ways. Conscience, by looking inward, should be able to see them in an instant, and to suggest the line of conduct conformable to them. Moreover, we should have them “bound also upon our fingers,” so as both to be reminded of them at all times, and be ever ready to carry them into execution. To this effect Solomon explains his meaning: “Bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee: for the commandment is a lamp, and the law is light: and reproofs of instruction are the way of life.”]

  4.      They should be guarded with the tenderest affection—

[With persons standing in near and dear relation to us, we are accustomed to live in habits of intimacy, consulting them on any occasions of difficulty, paying considerable deference to their judgment, and easily influenced by their opinions. Now in this light we should view the counsels of our God: we should be familiar with them; we should consult them on all occasions, and yield them a willing ascendency over our hearts. Instead of standing aloof from them as strangers, we should claim, and glory in, our relation to them: we should “say unto Wisdom, Thou art my sister; and call Understanding our kinswoman.” We should, by our conformity to the dictates of Wisdom, prove, and manifest, our relation to her; and constrain all who behold us to acknowledge, that God is our Father, and that Christ, “the Wonderful Counsellor,” is our Friend.]

To encourage this acquaintance with the Divine counsels, we will proceed to state,

  II.      The benefits which we shall derive from a due attention to them—

In our text itself, the great benefit of complying with the exhortation is stated, in short but comprehensive terms; “Keep my commandments, and live.” But in the verses following our text, a particular advantage is insisted on, namely, the being delivered from the snares and temptations to which we are exposed. That we may comprehend both, we would observe, that by our attention to the Divine counsels,

  1.      We shall be delivered from evil—

[”From the way of the evil woman” is particularly noticed, both here and in the preceding chapter: and doubtless an attention to the counsels of Wisdom will eventually secure us against those temptations which lead captive so great a portion of mankind. But we need not confine our views to iniquities of one kind only: the advice here given is equally useful in preserving men from snares of every kind. From the inspired volume we learn the folly and malignity of every sin. The temptations of the world, the lusts of the flesh, and the devices of Satan, are all there exposed; and armour is laid up for us, that we may successfully maintain the combat against them. Our blessed Lord himself, in whom was no sin, drew from this armoury the arrows and the shield with which he vanquished the tempter in the wilderness: and from the same source must we also be furnished. Thus David tells us: “Wherewithal shall a young man cleanse his way? Even by taking heed thereto according to thy word:” and again, “Thy word have I hid within my heart, that I might not sin against thee.” Would you then be kept from evil tempers, and evil passions, and evil habits of every kind? Study the sacred records: treasure up in your minds the terrors of God’s wrath as there revealed, and the declarations of his mercy as there promulgated. There see the wonders of redeeming love unfolded to your view, and the blessedness of those who have been monuments of converting and saving grace. Let every part of God’s word have its proper bearing on your hearts and consciences, and it shall be effectual for your salvation. Whatever lusts you have hitherto indulged, you shall, through the influence of the word, and by the power of the Holy Ghost, be sanctified; as our Lord has said; “Sanctify them through thy truth; thy word is truth:” and again, “Now are ye clean through the word that has been spoken unto you.”]

  2.      We shall be carried forward in safety to everlasting life—

[So says our text; “Keep my commandments, and live.” So also says our blessed Lord: “I know that thy commandment is life everlasting.” We must remember, that it is not of mere morality that we are now speaking, but an impartial attention to the whole revealed will of God. And where this is, God will surely pour out upon the soul his richest blessings. Hear what our blessed Lord says respecting this: “He that hath my commandments and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father; and I will love him, and will manifest myself to him:” yea, “We will come to him, and make our abode with him.” What unspeakable benefits are these! Favoured with such communications, what can we want? — — — But it is not in this world only that such persons are blessed: for to them are secured all the blessedness and glory of the world to come; according as it is written, “Blessed are they that do his commandments, that they may have a right to eat of the tree of life, and may enter in through the gates into the city.” This right indeed is not founded on any merit of their own; but solely on the promises of God made to them in Christ Jesus. It is Christ who, by his obedience unto death, has purchased these blessings for us: but it is to his obedient servants only that these blessings shall ever be vouchsafed. They however shall inherit them; nor shall all the powers of darkness be able to rob them of their promised inheritance. Only “let the word of Christ dwell in you richly in all wisdom,” and you shall never be straitenedk, “nor ever fall; but have an entrance ministered unto you abundantly into the kingdom of our Lord and Saviour Jesus Christ.”]

DCCLXIX

ADDRESS PREPARATORY TO CONFIRMATION

             Prov. 8:17.

I love them that love me; and those that seek me early, shall find me.

THESE are the words of our blessed Lord, who, under the name of Widom, addresses himself to the children of menb, and urges them to receive instruction from him. But to the young they are more particularly directed: and it is for their encouragement more especially that I have selected them for our consideration at this time.

Two things they declare to us most explicitly;

  I.      Who they are that already enjoy God’s favour—

God in some respects may be said to love the whole world, even in their present degenerate state: for “he so loved them, that he gave his only-begotten Son for them.” But there are some who are more particularly the objects of his favour. Mark,

  1.      The description given of them—

[“They love the Lord Jesus Christ.” They know his character, as set forth in the Holy Scriptures; they know him to be the only, and all-sufficient Saviour of fallen man — — — They have seen and felt their obligations to him, and have sought for redemption altogether through the blood of his cross — — — They live in daily habits of communion with him — — — They have a good hope of acceptance with God through him — — — And his very name “is precious to their souls” — — —]

  2.      The love he bears towards them—

[“He loves them,” and looks with peculiar complacency upon them, “rejoicing over them with joy, and resting in his love, and joying over them with singing.” To them he delights to “manifest himself, as he does not unto the worlde,” even to “come and sup with them,” and “make his abode with them”

— — — “He rejoices over them to do them good.” imparting all needful supplies of grace and strengeth to their soulsh, and ordering all things both in heaven and earth for the promotion of their welfare — — — He accounts them “his jewelsk” and “his peculiar treasure;” and esteems the salvation of their souls a rich recompence for all the sufferings he ever enduredm — — — For them does he interest himself day and night in heaven; ever “making intercession for them” with his Father, and preparing kingdoms for them, which they in due season shall inherit, in glory and felicity similar to his own — — —

O! who amongst you does not desire to partake of this blessedness? — — —]

But as amongst you there must be many who are not yet in this blessed state, and who yet desire to participate this happy lot, we proceed to shew,

  II.      Who they are that shall certainly obtain it—

In some respects it may be said, that “He is found of them that sought him not, and made known to them that inquired not after him.” But no person is authorized to hope for an interest in his favour, unless he seek after it. The promise is, “Ask, and ye shall have; seek, and ye shall find.” But

The persons to whom the promise is more especially made, are “those who seek him early.”

[Those who seek the Lord even “at the eleventh hour” shall not be cast out; but those who in the early dawn of their day are found desirous of entering into the service of their Lord, shall surely be employed by him. The very circumstance of their seeking the Lord while yet they are free from the cares of this life, and before their souls are vitiated with its sinful pleasures, whilst their consciences are yet tender, and their hearts open to every good impression, is a strong presumption in their favour: we should be ready, without any express promise from God, to say, that such persons “shall never seek his face in vain.” But we have an absolute promise in their favour: we can assure them from God himself, that they “shall never fail.”]

“They,” says our Lord, “shall find me”—

[Yes, he will delight to visit them: they are “the lambs which he will carry in his bosom;” “the little ones, whom he will never suffer to perishq.” Though they be weak both in knowledge and in grace, “he will not despise the day of small things.” He says, “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of heaven.” And when he sees them flocking around him, he will “take them up in his arms, and put his hands upon them, and bless them” — — — When he saw only “some good thing towards the Lord God of Israel” in the heart of young Abijah, he noticed it with a distinguishing mark of his favour: and how much more will he, when he sees “the babes desiring the sincere milk of the word, that they may grow thereby,” and actually growing in stature up to young men and fathers! — — — Verily their hosannahs, however despised by men, shall enter into his ears with acceptance, and their prayers shall return in “showers of blessings” upon their souls — — — They shall “find him” here an ever-present help, and hereafter their inestimable and everlasting portion — — —]

  ADDRESS—

  1.      To the Young People here assembled—

[You are about to be confirmed. But do you know what confirmation is? You were consecrated to the Lord in your baptism; and a solemn engagement was then entered into in your behalf, that you should love him, end surrender up yourselves entirely to his service. This vow you are now going to take upon yourselves. And tell me Whether in my text you have not all the encouragement that your souls can desire? Give yourselves to the world, and you will inherit only vanity: but “seek to love the Lord, and you shall inherit substance.” Think how happy you will be through life, when you are the objects of the Saviour’s care and love — — — and think how happy you will be in death — — — O let me not plead with you in vain! but “remember your Creator in the days of your youth, before the evil days come, in which you shall say, you have no pleasure in them” — — — “Seek ye the Lord whilst he may be found: call ye upon him whilst he is nearz” — — —]

  2.      To Parents, and those who have an opportunity of influencing the minds of young people—

[This is a favourable opportunity for you to exert yourselves, and to concur with your minister in his labours of love. Be labourers together with him, with all your might — — — But do not forget that the glorious truths in our text are to be experienced by you also — — — And, if much of your day is already past, be the more earnest now in “redeeming the time” that yet remains to you — — —]

DCCLXX

WISDOM’S ADDRESS TO MEN

  Prov. 8:29–32.

When he appointed the foundations of the earth, then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him: rejoicing in the habitable part of his earth: and my delights were with the sons of men. Now therefore hearken unto me, O ye children! for blessed are they that keep my wags.

THE Proverbs of Solomon are a rich compendium of moral precepts, suited to men in all the various situations of civil, social, and domestic life. Some intimations indeed there are of Evangelical doctrines; but they are neither numerous, nor distinct: the scope and intent of the author having been, not so much to enlighten the minds of men with respect to principles of religion, as to supply them with a code of sacred ethics, for the regulation of their conduct. Yet, in the chapter before us, the language is so peculiar, as to have induced the most able commentators to think, that there was in the author’s mind an intentional departure from his accustomed plan, and a designed reference to Christ, the Saviour of the world. It is not our object to decide this point, but, rather, to exhibit the passage in such a view, as may render it most conducive to our spiritual improvement.

Let us consider then,

  I.      What is that wisdom which here addresses us—

The two leading views of it will come under our consideration, if we interpret it as importing,

  1.      Wisdom personified—

[It is evident that, throughout the whole chapter, Wisdom is represented as a person, and it must be spoken of as a person, in order to give scope for such a representation of it as is contained in our text.

Wisdom was then ever “with God, as one brought up with him.” It is an essential perfection of his nature, attendant on him on all occasions as a counsellor, without whose advice not any thing was ever transacted from all eternity. God has never done any thing from the mere impulse of his own sovereign will and pleasure; whatever he has predestinated, has nevertheless been “wrought according to the counsel of his own will. Wisdom has presided in all his councils; nor has any thing ever been carried into effect without having previously received her sanction.

Her deliberations have been very mainly conversant about the affairs of men. God foresaw that man would fall, and, if left to himself, would perish like the fallen angels. But he greatly desired to save man, if peradventure it might be accomplished consistently with his own perfections. Every one of his attributes concurred in the wish; but with some of them there seemed to be claims, which interfered with that object, and which could not by any means be set aside. Holiness required, that its hatred of sin should be fully known. Justice required satisfaction for the violations of God’s law, and could in no wise be induced to relax its demands. Truth also desired, that its honour should not be compromised. It had no objection to the exercise of mercy, if only the sacred word of God might be kept inviolate: but it could never consent, whatever object were to be attained thereby, that the immutable God should be “made a liar.” In this difficulty, all looked to Wisdom, to know, whether she could devise any way, whereby the exercise of mercy might consist with the rights of all the other attributes of the Deity. Wisdom intimated, that she had a plan to propose: a plan, whereby Mercy might have free scope for exercise, not only without invading or injuring the rights of any other attribute, but to the great advantage of them all, insomuch that all should be honoured to an infinitely greater extent than they ever could have been, if their demands had been satisfied through the destruction of the whole human race. It proposed, that the Son of God himself should take upon him the sins of the whole world, and suffer, as man’s substitute, all that Truth and Holiness had denounced against him, and all that the most rigorous justice could require. Such a sacrifice made to law and justice, to truth and holiness, would put on all of them an honour, which they could never by any other means obtain — — —

Her proposal, made with infinite delight to herself, was heard with infinite delight by Almighty God. Whilst she was thus, by anticipation, “rejoicing in the habitable part of the earth. and her delights were with the sons of men. she was daily God’s delight, and rejoiced always before him.” We may be assisted in our meditations on this subject, by considering a philosopher occupied with the deepest investigations, and crowned with unexpected success: what joyous exultation fills his breast! how is he ready to proclaim to all the world, “I have found it! I have found it!” Or perhaps we shall approximate nearer to the point, if we conceive of a physician, on whose skill the life of thousands is depending, discovering an antidote that will arrest the progress of the plague, and a remedy that will restore to health all those who are already infected with it: what pure and holy joy will animate his soul! But the Scripture itself furnishes us with various illustrations of this important idea: the woman finding the piece of money which she had lost, and the shepherd his sheep that had strayed from the fold, are each represented as calling for the sympathetic joys of their friends and neighbours: and, as these are intended to elucidate the joy which our Redeemer feels in the successful execution of his office, they may well serve to illustrate the ineffable delight which the proposals of Wisdom are represented as exciting in her own bosom, and in the bosom of the Deity.

But we have said that Wisdom may also be interpreted as signifying.]

  2.      Wisdom incarnate—

[Most Commentators think that the expressions in our text refer to Christ, who is called “the Wisdom of God:” and who, as the Lagos or Word, declares to men the hidden counsel of the Father.

Of him it is distinctly said, that He “was with God, and was God;” that “He made all things; and that without him nothing was made that was made.” Here then we have the precise language of our text applied to the Son of God, who was from all eternity “in the bosom of the Fatherf,” concurring with him in all that ever he planned or executed.

How he was occupied in the concerns of men, is familiar to all our minds. Truly “his delights were with the sons of men,” whom he determined to rescue from perdition, and to “redeem unto God by his own blood.” This was “the joy that was set before him, for which he engaged to endure the cross, and despised all the shame that should ever be poured upon him.” No sacrifice was too great for him to make. Was it necessary that satisfaction should be made for all the breaches of God’s law; and that the very nature that had sinned should suffer? He willingly engaged to lay aside his own glory, and to assume our nature, in order that he might suffer, and, by suffering in our stead, “make reconciliation for our iniquities.”

In understanding this mysterious office, he was filled, as his Father also was, with ineffable delight. What joy the thought of ransoming our fallen race excited in his bosom, we are told by the Psalmist: for when it was declared by the Father, “with whom the council of peace was held,” that all creature-sacrifices would be insufficient for the occasion, he instantly replied, “Lo, I come; (I, thy co-equal, co-eternal Son, come:) I delight to do thy will, O my God! yea, thy law is within my heart.” A corresponding joy sprang up also in the Father’s breast; as the prophet Isaiah tells us; for in the contemplation of the future accomplishment of this mystery, the Father, looking with infinite complacency on his Son who had undertaken the office, and on his people as accepted in and through him, said, “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth!” And, at the time when he bore an audible testimony to his Son from heaven, it was in these words, “This is that my beloved Son, in whom I am well pleasedm.” Thus, in reference to this great event, it is said in our text, “I was daily his delight, rejoicing always before him:” and in reference to the same we must understand that declaration of our Lord himself, “Thou lovedst me before the foundation of the world.”]

Thus, whether we understand the address as made to us by Wisdom personified, or Wisdom incarnate, we cannot but feel a deep interest in all that it has spoken to us, and set ourselves carefully to ascertain,

  II.      Our duty in reference to it—

Doubtless we should “hearken to its voice,” and with child-like simplicity receive its loving instructions. We should,

  1.      Delight ourselves in the contemplation of wisdom—

[Wisdom generally, wisdom universally, should be the object of our continual pursuit: “through a desire of attaining it, we should separate ourselves, and seek, and intermeddle with all wisdom.” The works of creation should, as far as we have a capacity for such subjects, be investigated by us, in order to excite our admiration of that wisdom by which they were framed. The order and harmony of the heavenly bodies, the beauty and richness of this terraqueous globe, the exquisite workmanship of the human frame, together with the powers and faculties of our immortal souls, all open to us such inexhaustible stores of wisdom and knowledge, as, if duly explored, will strike with reverential awe the humble inquirer, and fill with devoutest gratitude the admiring soul. The works of Providence also, if once we are enabled to view them in their mutual relation and dependence, will transport the soul with wonder, and overwhelm it with the deepest sense of gratitude. No book in the universe, except the Bible, will convey half so much instruction to the mind, as may be gathered from a man’s own experience of God’s dealings with him, especially in the concurrence of his providence with the operations of his grace: and the man who has learned to read this book, and become conversant with its contents, has acquired “secrets of wisdom, which are double,” yea, which are tenfold greater than any which are known to the merely natural man. God has said, that “he has abounded towards his people in all wisdom and prudence:” but “his secrets are with those alone who fear himr:” none others are at all able to appreciate his love: that “knowledge is plain only to him that understandeth.”

Our chief attention however must be directed to that adorable Saviour, who “spake as never man spake.” and in whom his most inveterate enemies could not find a flaw. In him we have such lessons of wisdom as the whole universe besides does not afford. In tracing all the circumstances of his life, we should do well at every step to inquire, What answer should I have given? what conduct should I have pursued? and, from such examinations frequently repeated, we shall learn at last, how far we are removed from true righteousness, and how much “folly is bound up in our hearts.” In a word, we should sit at the feet of Jesus, as Mary did, drinking in, with insatiable avidity, the instructions of Wisdom, and applying our hearts to them as the clay to the seal. “In Him are hid all the treasures of wisdom and knowledge.” In Him is revealed to us “the mystery that was hid from ages and generations,” and “which the angels themselves desire to look intox;” and the mystery, at the first intimation of which, long “before the worlds were made, the morning stars sang together, and the sons of God, the holy angels, shouted aloud for joy.” No sooner was the commission given to make this known to men, than a host of the heavenly angels left their bright abodes, and came down to earth exulting, “Glory to God in the highest! and on earth peace; good will towards menz!”

These are contemplations worthy of our exalted powers, worthy of our high destinies: and to delight ourselves in them is the wisdom, and the happiness of man.]

  2.      Surrender up ourselves to its dictates—

[In every duty of life there is need of the suggestions of wisdom. Even good men often act a very foolish part, for want of a well-regulated mind. Many have no idea of that important truth, “I, Wisdom, dwell with Prudence.” To “walk in wisdom towards them that are withoutb,” and to “give no offence either to the Jews, or to the Gentiles, or to the Church of God,” come not into the contemplation of many, any more than if no such things were required of us, and no such example had been ever set us. But our determination, through God’s help, should be, under all circumstances, like that of David, “I will behave myself wisely in a perfect way.”

In fact, there is no true wisdom but that which is practical. The very end of knowledge is practice: and, however deep or exalted our speculations may be, “if we walk not circumspectly, we are fools.” But, in order to carry into effect the lessons of Wisdom, we must “watch daily at her gates, and wait at the posts of her doorsf.” We must bring our views, our desires, our motives, to the strictest scrutiny: we must apply to every thing “the line of judgment, and the plummet of righteousness:” and, above all, we must beg of God to give us “the Spirit of wisdom and understanding, the Spirit of counsel and of might, the Spirit of knowledge and of the fear of the Lord, and to make us quick of understanding in the fear of the Lord.” Without this, we shall continually err: without this, we shall inevitably fall.] “Hear then the voice of Wisdom, O YE CHILDREN!” Hear it,

  1.      Ye children in age—

[Ye can never begin too early to listen to the counsels of Wisdom. It is by them only that you can avoid the snares of a corrupt heart, and of a deceitful world — — — O! think what dangers are before you: see “what multitudes are walking in the broad road that leadeth to destruction, and how few there are that walk in the narrow path that leadeth unto life!” and remember, that “you must reap according to what you sow: if you sow to the flesh, you must of the flesh reap corruption: but if you sow to the Spirit, you shall of the Spirit reap life everlasting.” Say not, that you are too young to receive her lessons: for she particularly encourages you by expressing a more than ordinary solicitude for your welfare: “I love them that love me,” says she; “and they that seek me early, shall find me.”]

  2.      Ye children in understanding—

[The poor, whose intellectual powers have never been expanded by the aid of education, are ready to imagine that it is in vain for them to explore the depths of heavenly wisdom. But be it known to all, that divine wisdom enters, not by the head, like earthly knowledge, but by the heart: be it known also, that it is not acquired by deep laborious research, as human sciences are, but by the teaching of the Holy Ghost; for “the Lord giveth wisdom: out of his mouth cometh knowledge and understanding:” and so far are the poor from having any reason to despair of attaining it, that they are by far the most likely to obtain it, because they are more willing than others to be taught of God. Hence our Lord himself says. “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight.” Pray then to God to “give you the Spirit of wisdom and revelation in the knowledge of himm,” and be assured “it shall be given you,” and you shall be made “wise unto salvation through faith in Christ.”]

  3.      Ye children in grace—

[You have begun to know the value of wisdom: you have a little glimmering view of those great mysteries, of which we have been speaking. “The day-star has arisen in your hearts,” and you have found “the ways of Wisdom to be ways of pleasantness and peace.” But you must “go on unto the perfect day,” even till Christ himself, “the Sun of righteousness, arise upon you with healing in his wings.” O seek to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ!” Be constant in your attendance on the ordinances of God; search the Scriptures, and treasure them up in your hearts; and, above all, “be instant in prayer” for fresh supplies of the Spirit of Christ: then shall you be guided into all truth; and “the light of the moon shall be as the light of the sun, and the light of the sun seven-fold, as the light of seven days.”]

DCCLXXI

THE VALUE OF TRUE WISDOM

  Prov. 8:35, 36.

Whoso findeth me, findeth life, and shall obtain favour of the Lord. But he that sinneth against me, wrongeth his own soul: all they that, hate me, love death.

IT is common in the prophetic writings to find expressions which really relate to the Messiah, while they apparently speak only of some other person or thing; and while other expressions in the same passage have no proper reference to him at all. It is impossible not to notice this in the 22d and 69th Psalms, and in many other places which are quoted in the New Testament as referring to him. The same mode of speaking, we apprehend, may be observed in the chapter before us. In some parts of it, true religion seems to be characterized under the term “Wisdom;” but in others, Christ himself. From the 22d to the 31st verse, the language cannot well be interpreted as designating religion, nor even an attribute of the Deity: it can only be understood of God’s eternal Son, who lay in the bosom of the Father, and before the foundation of the earth rejoiced in the prospect of becoming an inhabitant of this globe, for the salvation of sinful man. Yet, on the whole, we apprehend, that the exhortation to Wisdom at the beginning of the chapter speaks rather of piety as the proper object of our pursuit. We are sure that this is the general import of the term throughout the book of Proverbs; and that piety, as personified under this name, frequently addresses us. We rather lean therefore to the safe side in our interpretation of the text, than ground upon it any observations which may appear forced, or unwarranted by the text itself.

Two things then we shall be led to notice;

  I.      The benefit of seeking true wisdom—

Wisdom, whether relating to temporal or eternal things, is never found by chance: it must be sought by persevering inquiries, and be obtained as the fruit of diligent research To those who do find it, it will be productive,

  1.      Of present happiness—

[By “life” we may understand happiness; and then the first clause of our text will exactly correspond with what is more diffusely stated in the third chapter. Till we have attained true wisdom, we know not what real happiness means: “There is no peace,” saith God, “to the wicked.” As for the mirth which the men of this world enjoy, it is only “like the crackling of thorns under a pot;” it blazes for a moment, and then goes out in spleen and melancholy. He who knows perfectly what is in man, says, “Even in mirth their heart is sorrowful, and the end of that mirth is heaviness.” But when once they have just views of Christ, and are truly devoted to him, they are filled with “a peace that passeth all understanding,” and, at times, with “joy unspeakable and glorified.” Now they begin to know what life is: “they truly pass from death unto life.” Their former was little better than a state of mere animal existence; but now they see the true end, and taste the true enjoyment, of life: they participate in a measure the blessedness of heaven itself. We appeal to those who have ever known what it is to “live by faith on the Son of God,” and to feel the constraining influence of his love, whether one hour of “fellowship with the Father and the Son” does not outweigh whole years of fellowship with sin and sinners.]

  2.      Of future happiness—

[“No favour can we find with God,” till we are brought to the possession of true wisdom. But, instantly on our embracing his dear Son as he is revealed in the Gospel, we are numbered amongst “his peculiar people,” whom “he has set apart for himself,” and esteems as “his jewels.” Then there is no favour that he will not shew them: he will come down and “make his abode with them, and sup with them.” He will “keep them with all the care and tenderness with which we keep the apple of our eye:” and he will administer to them, in every hour of trial, whatever shall be most suited to their necessities. In the hour of death especially, “when they are going, as it were, through fire and water, he will be with them:” and, on the instant of their release from this mortal body, he will transport them on the wings of angels to his blest abode, there to behold and participate his glory to all eternity. But who can form any idea of the blessings he will then bestow. It is sufficient for us to know that his word is pledged, and that what he hath promised, he is able also to perform.]

If such be the value of true wisdom, what must be,

  II.      The folly of neglecting it—

Sin of every kind is an act of hostility against sound wisdom: and, if the sin be wilful, it is an evidence that our hostility proceeds from a rooted hatred of vital godliness. There is the same mutual opposition, and irreconcileable enmity, between sin and holiness, as between darkness and light: they cannot consist together, nor can the love of both find room to dwell in one bosom. If then we allowedly neglect true wisdom,

  1.      We “wrong our own souls”—

[The soul has strong and just claims, which every sinner resists. As being of a higher nature, and endued with larger capacities, than the body, it claims that the body should submit to its authority. As being the only seat of intelligence, it claims that the body follow its guidance. As being immortal, and doomed to spend an eternity in inconceivable happiness or misery, it claims that the body consult its interests. But when the voice of wisdom is silenced, and sin is permitted to rule in our mortal body, then is the soul wronged in every respect; its authority is slighted; its counsel rejected; its interest sacrificed: it is even made the drudge and slave of the body, to execute its devices and to gratify its lusts. Who does not see, that if any man, for the gratification of avarice, should resist the natural claims of the body for food and raiment, he would be justly and universally condemned? And does he act less foolishly, who, in the manner before mentioned, wrongs his soul? Yea rather, is not his folly greater in proportion as his soul is of greater value? Truly this is a just picture of one who sins against true wisdom.]

  2.      We “love death”—

[Can any one, it may be asked, love death? We answer. No: not for its own sake; but, as connected with sin, he may. There is an inseparable connexion between life and holiness on the one hand, and sin and death on the other. Could sin and heaven be allied, and enjoyed together, doubtless every sinner would prefer it. But that is impossible. A specific and unalterable option is given us: and every man is perfectly free to choose the one and refuse the other, to adhere to the one and renounce the other. The sinner determines for himself: and by his determination declares his preference: he practically says. “If I cannot have the gratifications of sin without death, welcome death, welcome damnation; for sin I will have, whatever be the consequence.” Now can one reflect a moment on such a choice as this, and not stand amazed at the folly that determines it? Will it bear an argument? Are not the excuses with which it is veiled, mere vain and empty delusions? And does not every one see the folly of them, the very moment he sets himself to serious consideration? Yet this is the conduct which men call wisdom: but which, if it obtained in relation to worldly affairs, they would call downright madness.]

  “Suffer now, Brethren, a word of EXHORTATION,” while I address myself,

  1.      To the despisers of true wisdom—

[Consider a little more attentively, what it is that you despise. The thing to which you are exhorted is, to seek acceptance with an offended God; to embrace the salvation which he offers us in the Son of his love: and to devote yourselves to him in a way of holy obedience — — — Is there any thing in this that merits hatred and contempt? any thing that should make a man choose damnation rather than submit to it? What if an ungodly world has agreed to call it folly: is it therefore folly? Has not God said, “The fear of the Lord, that is wisdom?” Is there a saint in heaven, or on earth, that does not account it wisdom? Yea, is there a soul even in hell itself that is not now of the same mind? We go farther still, and ask, Whether they who most deride religion now, will not be convinced of its excellence the very moment that their soul is required of them? “How long then, ye simple ones, will ye love simplicity?” “Turn you at my reproof,” says God: “Oye simple, understand wisdom; and, ye fools, be of an understanding heart” — — — Say not, “It is too soon for me to seek the Lord.” It is never too soon to be wise: and they who seek the Lord in their youth, have peculiar encouragement from him to do so: “I love them that love me; and they that seek me early, shall find me.”]

  2.      To those who profess to have found it—

[Men will judge of religion, not by what the Bible says of it, but by what they see in those who profess it: and one instance of folly in the Lord’s people will do more to prejudice them against religion, than a thousand good actions to recommend it. I would therefore strongly urge those who profess godliness, to bear in mind how much the interests of religion depend on them. Real piety consists not in talkativeness or eccentricities of any kind, but in a devout regard to God’s honour and authority, and a wise, prudent, circumspect deportment before men. It does not countenance us in an officious assumption of the duties of others, but in a punctual performance of those which belong to our own place and station: “I, Wisdom, dwell with Prudence.” The not attending to this declaration has caused much offence in the world: and it becomes us to be very careful of casting stumbling-blocks before men, or “causing the way of truth to be evil spoken of.” Let us then “walk in wisdom towards them that are without;” “giving no occasion to the adversary to speak reproachfully.” And while we adopt the resolution of David, “I will behave myself wisely in a perfect way,” let us remember by whose strength alone we can effect this; and pray with him, “O give me understanding in the way of godliness!”]

DCCLXXII

WISDOM’S FEAST

  Prov. 9:1–6.

Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table: she hath sent forth her maidens: she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled: forsake the foolish, and live; and go in the way of understanding.

IN the New Testament, parables abound. In the Old Testament, they are comparatively rare. But this comes commended to us by peculiar authority, in that our blessed Lord repeatedly borrowed it, if I may so speak, and adopted it on different occasions, for the elucidating of the truths which he wished to convey. In order to unfold it to you, I shall notice separately,

  I.      The feast prepared—

In the Holy Scriptures, the term “Wisdom” is generally used to signify true religion: but sometimes it is a name given to the Lord Jesus Christ, who is, with good reason, supposed to be characterized by it in the chapter that precedes my text, and who, I think, is intended by it in the parable before us. He is “the Wisdom of Godc;” and “in him are hid all the treasures of wisdom and knowledge:” and, beyond all doubt, he is the person who, in the parables which he himself has founded on this, both furnishes the feasts and sends forth the invitationse.

By Wisdom,

  1.      The banqueting-house is built—

[Solomon elsewhere speaks of a “banqueting-house,” where he had been wont to meet his Saviour: and such buildings have been raised by the great and opulent in all ages, for the entertainment of their guests. This edifice, which was built by Wisdom, was supported by “seven pillars;” which I suppose to intimate, that it was constructed with perfect stability, and adorned with the perfection of beauty. And what is this banqueting-house, but the ordinances of divine grace, which are appointed altogether for the setting forth of this feast, and for the accommodation of all who attend upon it? In them there is room for all: and God will not fail, when they are attended as they ought to be, to manifest himself in the midst of them.]

  2.      The feast, too, is prepared—

[“The beasts,” the sacrifices, “are killed;” and “the wine,” for the purpose of rendering its flavour more exquisite, is “mingled.” The entertainment is, in reality, a feast upon a sacrifice. And what is that sacrifice on which the whole world may feast, but the sacrifice of Christ, “the Lamb slain from the foundation of the world?” Precisely such a feast was the passover, which Hezekiah kept unto the Lord. He kept it for the space of fourteen days; during which time not less than two thousand bullocks and seventeen thousand sheep were sacrificed, and all Judah were feasted. But the Lord Jesus Christ, the true Passover, is sacrificed for all, and will afford an ample feast for all, not for a limited time only, but through the endless ages of eternity. As for the wine, which is so essential to a feast, what is that but the consolations of the Spirit, of which all shall partake who eat of this divine repast? For “Christ’s body is meat indeed, and his blood is drink indeed:” and in the ordinances of divine grace, both the one and the other are offered to every child of man. In fact, this is the very feast which the Prophet Isaiah spoke of as to be established under the Christian dispensation: “In this mountain shall the Lord of Hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined:” and in the ministration of the gospel is this now set forth more amply than if “all the beasts upon the mountains were slain for us, or the cattle upon a thousand hills.”]

Let me, then, without further delay, announce to you,

  II.      The invitation given—

For the preserving of the propriety of the parable, Wisdom, as a Queen, is said to “send forth her maidens.” But Christ, whom wisdom represents, sends forth his Ministers to call men to the feast.

The persons invited are, “the simple, and those who want understanding”—

[This, I grant, is a humiliating description; and it seems to designate the poor only and the ignorant. But, permit me to say, that it comprehends those also who stand the highest in their own estimation for wisdom and prudence. For who, in the whole universe, betray their folly more than those who “seek to fill their belly with the husks that the swine eat of, whilst in their Father’s house they might find bread enough and to spare?” Yet this is the very state to which the learned, no less than the illiterate, reduce themselves, whilst seeking their happiness in the world rather than in God, and in the perishing vanities of time and sense rather than in the substantial blessings of eternity. I appeal to all of you, whether this be not the conduct of all by nature, and whether experience do not prove to all the folly of it? This is well represented in Scripture, as “filling our belly with the east wind:” and I ask of all, whether such conduct do not merit the imputation east upon it in my text? I ask, too, whether, to persons of this character, the invitation be not most fitly sent? You cannot but confess, however successful you may have been in your pursuit of earthly objects, “in the fulness of your sufficiency you have been in straits.”]

To you, then, is the invitation given—

[To you, says Wisdom, “Come and eat of my bread, and drink of the wine which I have mingled.” Your past conduct has involved you in guilt and misery; both of which shall be removed by partaking of the feast provided for you. The sacrifice of Christ was expressly offered as an atonement for your sins; and if you partake of it in faith, your iniquities shall all be blotted out as a morning cloud. “Whoso eateth my flesh and drinketh my blood,” says our blessed Lord, “hath eternal life:” yes, he has both a title to it, and the very beginning of it in his soul. As for “the wine that is mingled” for you, not all “the wine in Lebanon” can afford you such consolation and refreshment as the Holy Spirit will to those who receive his gracious communications.

But, of course, you must forsake those habits which you have hitherto indulged, and separate yourselves from those associates who would divert you from Wisdom’s ways. For, “what fellowship can righteousness have with unrighteousness, or what communion can light have with darkness? There is a necessity for you to come out from the ungodly and be separate, if you would have God for your father, and enjoy the privilege of his sons and daughters.” The whole course of your life must be changed: you must not only “forsake the foolish,” but “go also in the way of understanding,” approving yourselves worthy disciples of our blessed Lord. In fact, your whole taste must be changed: you cannot “savour the things of the flesh and of the Spirit” too: “you cannot serve God and Mammon” too; or “be the friends of the world and of Jehovah” tooq. If you come to the Gospel-feast, you must “affect only the things which are above,” on which you shall “feast in the presence of your God for ever and ever.”]

  APPLICATION—

[Let me now address myself to you, my beloved Brethren. I am sent as Wisdom’s servant, as the minister of our Lord and Saviour Jesus Christ, with a message of mercy to every one of you. And let it not be offensive to you to be addressed under the character of those who are here invited. You surely will not deny, that you have sought your happiness in the world, rather than in God. Even though you were the greatest philosophers in the universe, this charge would be as applicable to you as to the meanest of mankind. And, if at this present moment you feel averse to range yourselves under the humiliating term here accorded to you, be assured the time is not far distant when you will designate yourselves by this name with bitter emphasis, and, contrasting yourselves with the Lord’s guests, will exclaim, “We fools, counted their life madness, and their end to be without honour: but how are they numbered with the children of God, and their lot is among the saints! Therefore have we erred from the way of truth.” Let me entreat you now to humble yourselves before God, and to welcome, as especially suited to your state, the invitation which I now bring you. But that I may be sure to address you in Wisdom’s own words, I will adopt the language of an inspired prophet: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk, without money and without price. Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? (Here are proofs enough of your folly.) Hearken diligently unto me; and eat ye that which is good; and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live.” You will find, at the close of the chapter from whence my text is taken, that folly also has her messengers: A foolish and abandoned woman will cry, “Whoso is simple, let him turn in hither: for stolen waters are sweet, and bread eaten in secret is pleasant. But he knoweth not that the dead are there, and that her guests are in the depths of hell.” Yes, these invitations are soon and widely followed; whilst the invitations of Wisdom are scornfully rejected. Truly this is greatly to be lamented; and bitter will be the consequences to those who persist in their folly. Accept the invitations that are gratifying to flesh and blood, and nothing but everlasting destruction awaits you: but accept that which now in Wisdom’s name I deliver, and you shall “live:” “forsake the foolish, and live.” Fain would I prevail with you, my Brethren, ere it be too late, and the door of her banqueting-house be shut against you. I have it in commission to “compel you to come in.” O, resist me not, but let me by holy importunity prevail; that so the blessings of salvation may be yours, when the contemners of our message are wailing in everlasting darkness and despair.]

DCCLXXIII

GOD’S CARE FOR THE RIGHTEOUS

             Prov. 10:3.

The Lord will not suffer the soul of the righteous to famish.

GOD, who is the author and giver of all good, dispenses his blessings no less to the evil and unjust, than to the good and just. But he promises to those who seek first his kingdom and his righteousness, that all other things shall be added unto them. To this effect he speaks also in the passage before us. But though this be the primary import of the text, we must not exclude its relation also to the concerns of the soul.

To elucidate this blessed promise, we shall shew,

  I.      What reasons the righteous have to apprehend that their souls may famish—

A sense of weakness and of guilt may greatly discourage them: for,

  1.      They cannot secure provisions for themselves—

[The word of God, and Christ in the word, is the proper food of the soul: and, if a person can read, he need not be wholly destitute. But it is by the public ministration of the word that God principally confirms the souls of his people. Now in many places where Christ should be preached, his name is scarcely heard; and, instead of children’s bread, little is dispensed besides the husks of heathen morality. Even where some attention is paid to Christian doctrines, there is often much chaff mixed with the wheat; and “the trumpet that is blown, gives but an uncertain sound.” Those therefore who by reason of distance, or infirmity, or other insurmountable obstacles, cannot have access to the purer fountains of truth, have great reason to fear that their souls will famish.]

  2.      They cannot, of themselves, feed upon the provisions set before them—

[Where all the treasures of the Gospel are fully opened, it is God alone that can enrich any soul by means of them: even “Paul may plant, or Apollos may water, but it is God alone that can give the increase.” The very same word is often made a peculiar blessing to one, that was altogether useless to another. God reserves the times and the seasons in his own hands; and “gives to every one severally as he will.” When therefore the righteous hear of the effects wrought on others, and feel conscious that they themselves reaped no benefit from the word, they are ready to fear that their souls will famish even in the midst of plenty.]

  3.      They well know that they deserve to be utterly abandoned by their God—

[It is not only for their sins in general, that the righteous find occasion to humble themselves before God, but more particularly for their misimprovement of divine ordinances. Perhaps there is not any other more fruitful source of self-condemnation to the godly than this. When therefore they see how many opportunities of improvement they have lost, and how much guilt they have contracted by their deadness and formality in the worship of God, they are sensible that God may justly “remove their candlestick,” and leave them to experience “a famine of the word.”]

But lest a dread of famishing should oppress the minds of the righteous, we shall proceed to shew,

  II.      What grounds they have to hope, that God will never suffer such a melancholy event to happen—

However great the grounds of fear may be which the righteous feel within themselves, they have abundant reason to “encourage themselves in the Lord their God.”

  1.      He has bountifully provided even for the ungodly—

[The Gospel is “a feast of fat things full of marrow, and of wines on the lees well refined;” and God has “sent out into all the highways and hedges to invite the poor, the halt, the lame, and the blind,” and has commissioned his servants to compel men, by dint of importunity, to accept his invitation. Now has he shewn such concern for the wicked, and will he disregard the righteous? Will he not rather “cause the manna to fall around their tents,” and “the water to follow them” through all this dreary wilderness? Yes; he would rather send a raven to feed them, or sustain them by a continued miracle, than ever suffer their souls to famish.]

  2.      He is peculiarly interested in the welfare of the righteous—

[The righteous are God’s “peculiar treasure above all people;” they are even “his sons and daughters.” If they were left to perish, Jesus would lose the purchase of his blood, and the very members of his body. And can we imagine that God will be so unmindful of them as utterly to forsake them? Did he not on many occasions vouchsafe mercy to his chosen people for his own name sake, when their backslidings had rendered them fit objects of his everlasting displeasure? Thus then will he still be actuated by a regard for his own honour, and “not forsake his people, because it hath pleased him to make them his people.”]

  3.      He has pledged his word that they shall never want any thing that is good—

[“Exceeding numerous, great, and precious are the promises which God has given to his people.” He “will supply all their wants, according to his riches in glory by Christ Jesus: he will give them grace and glory; and will withhold no good thing:” their souls “shall be even as a well watered garden:” “bread shall be given them; and their water shall be sure.” And will he violate his word? he may leave his people in straits, as he did the Israelites of old: but it shall be only for the more signal manifestation of his love and mercy towards them. Let them only trust in him, and he “will never leave them, never, never forsake them.”]

  We shall CONCLUDE with a word—

  1.      Of reproof—

[It is certain that many do not “make their profiting to appear” as they ought. To such therefore we must say, “Wherefore art thou, being a king’s son, lean from day to day?” Why art thou crying continually, “Woe is me! my leanness! my leannesse!” when thou shouldest be “growing up as the calves of the stall?” Some part of the blame perhaps may attach to him who dispenses the ordinances among you, as wanting more life and spirituality in his ministrations; yet even this would be no excuse to you, since if your hearts were more spiritual, God would render your mean fare as nutritious as the richest dainties. If God should even “give you your desire, yet would he also send leanness into your soulsh,” while you continued to lothe the heavenly manna. Learn then to come with more eager appetite — — — Be more careful to digest the word afterward by meditation and prayer — — — And look, not so much to the manner in which the word is preached, as to Christ in the word; since HE is that bread of life which alone can nourish your souls; and which, if eaten by faith, will surely nourish them unto life eternal — — —]

  2.      Of consolation—

[Some may put away from them this promise, under the idea that they are not of the character to whom it belongs. Now, though we would by no means encourage any to apply the promises to themselves in a presumptuous manner, and thereby to deceive their own souls with ungrounded expectations, yet we would not that any should refuse the consolation that properly belongs to them. Suppose then that any cannot absolutely number themselves among the righteous, yet, “if they hunger and thirst after righteousness, they are blessed, and shall be filled.” This is the word of God to their souls; and we would have them expect assuredly its accomplishment in due season — — — Let them “desire the sincere milk of the word, and they shall grow therebyl” — — —]

DCCLXXIV

EFFECTS OF SLOTH AND DILIGENCE COMPARED

             Prov. 10:4.

He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich.

IT is certainly true, that men’s circumstances in life depend on their own exertions, so far at least, as to justify the declaration in the text. Sometimes indeed God is pleased to raise men to opulence by labours not their own; and sometimes to withhold success from the industrious. But though this inequality is sometimes found in the dispensations of his Providence, we never see it in the dispensations of his grace. After the first communications of grace to the soul, men’s progress or decay will always be proportioned to their own care and vigilance: the propositions in the text may be advanced without any exception;—

  I.      Remissness will impoverish the soul—

Many there are who “deal with a slack hand”—

[This may be said of men when they improve not the means of spiritual advancement. God has appointed reading, and meditationb, and prayer, and self-examinationd, as means of furthering the welfare of the soul — — — But, if we be remiss in these, we resemble a man who neglects to cultivate his fields: nor can it be expected that we should ever prosper in our spiritual concerns.

It may also be said of them when they shun not the occasions of spiritual decay. God has mercifully guarded us against the cares, the pleasuresf, the company of the world; and against the indulgence of any secret sinh — — — And it is of the utmost importance that we attend to these salutary cautions. But if we are unmindful of them, we certainly shew a very culpable remissness, and give advantage to our enemies to prevail against us.]

Under such circumstances they will infallibly “become poor”—

[They will lose their joy and confidence. Persons living in habitual watchfulness are often full of the most lively joy, and can look up to God as their Fatherk, to Christ as their Saviour, and to heaven as their homem. But these divine impressions are tender plants, which, if not duly watered, will soon wither and decay — — —]

  2.      They will also lose their health and strength—

[There is a health of the soul, as well as of the body: and as the one cannot be maintained in strength but by proper food and exercise, so neither can the other. The graces of the soul, if not duly cultivated, will soon languish. The faith will become weak, the hope faint, the love cold — — — and whatever good “things remain in us, they will be ready to die.” So poor will every one become, who dealeth with a slack hand.]

While the soul is exposed to such evils from remissness, we are assured, on the contrary, that—

  II.      Diligence will enrich it—

Christian diligence comprehends far more than a mere attention to outward forms, however regular—

[It imports a seasonable attention to all duties. There are some duties which, in comparison of others, are easy: but Christian diligence makes no distinction on this account; nor does it make the observance of some an excuse for neglecting others; but endeavours to do every work, whether public or private, civil or religious, in its season.

It includes also a conscientious improvement of all talents. Various are the talents committed unto men. Time, money, influence, together with every mental endowment, are among those which a Christian will feel himself more especially bound to improve. He considers them as given to him for the purpose of honouring God with them, and of rendering them subservient to the good of men. He therefore will not wrap any one of them in a napkin, but will so trade with them as to deliver them up with interest whenever he may be called to give up his account.]

Such diligence will infallibly enrich the soul—

[The exertion of our powers does not command success; but God invariably puts honour upon it, and makes it both the occasion and the means of communicating his blessings. Our diligence in cultivating the land cannot ensure the crop: yet it is by that, for the most part, that God replenishes our barns, and supplies our returning wants. Thus the diligent hand makes us rich in grace, in peace, in holiness, and in glory.

“To him that hath (that hath improved his talent) shall be given; and he shall have abundance.” Every grace is improved by exercise—from that improvement arises a “peace which passeth all understandingr”—the whole man is thus progressively renewed after the divine image—and an increased weight of glory is treasured up for the soul, when it shall receive its full rewardt]

  INFER—

  1.      What a pitiable state are they in who never labour at all for the salvation of their souls!

[If remissness only will prove fatal, and that to persons who were once diligent, surely they must be poor indeed who have never entered on their work at all! Let the gay and thoughtless well consider this: for every man shall receive according to his own labour. Nor shall it be sufficient to say at the last day, “I did no harm:” the question will be, “What improvement didst thou make of thy talent?” And if we have buried it in the earth, we shall be condemned as wicked and slothful servants.]

  2.      What reason have all for humiliation and contrition!

[If we consider the greatness of our work, and how little any of us have done in it, we shall find reason to blush and be confounded before God. Yes; while the world condemn us as “righteous overmuch,” we should be condemning, and even lothing ourselves for doing so little. What might we not have attained, if we had laboured from the beginning with the same anxiety and diligence as others manifest in their temporal concerns? How low are the attainments of the best of us, not only in comparison of what they might have been, but of what we once expected they would be! Let us then trace our poverty to its proper cause, our own remissness: and “whatever our hand findeth to do, let us henceforth do it with all our might.”]

DCCLXXV

GOD’S BLESSING, THE GREATEST RICHES

             Prov. 10:22.

The blessing of the Lord, it maketh rich; and he addeth no sorrow with it.

AMIDST the lessons of practical wisdom which we are taught in the Book of Proverbs, we find a continual reference to God as the source and the end of all. If we attempt to spiritualize the different moral apophthegms, we in fact pervert them, and apply them to a use for which they were never intended: if, on the other hand, we regard them solely in a moral view, without any relation to God, we fall exceedingly short of their true import. In explaining them, therefore, a proper medium must be observed; that we neither strain their meaning, on the one hand; nor enervate it, on the other.

To unfold to you the passage before us, I will shew,

  I.      In what respects “the blessing of God” may be said to “make us rich”—

This effect may well be ascribed to “the blessing of God,”

  1.      Because it is in reality the only source of all wealth—

[Men are apt to ascribe their success in life to their own industry, and to the wisdom which they have exercised in the management of their affairs. But this is to rob God altogether of the glory due to him. The people of Israel were guarded against it by God, who particularly cautioned them not, when they should be established in Canaan, to arrogate any thing to themselves; or to “say in their heart, My power and the might of my hand hath gotten me this wealth:” for that “it was God alone who had given them power to get wealth.” Who sees not how often men fail even in their best-concerted efforts? Success depends, in fact, on so many contingencies, which it is altogether beyond the power of man to control, that the wisest and most industrious of men must of necessity rely on God alone; even as the husbandman, who, though he can plough and sow his land, can command neither the clouds to water it, nor the sun to fructify it with his invigorating rays. No man therefore, however successful, should “sacrifice to his own net, or offer incense to his own drag;” but all must give glory to God alone, “who maketh poor, or maketh rich; and bringeth low, or lifteth up; who raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit a throne of glory.”]

  2.      Because it is itself the greatest of all wealth—

[What can be compared with the blessing of God upon the soul? If we succeed in life, it is that which constitutes our chief joy; or, if we fail in our earthly pursuits, it is that which will compensate for the loss of all. The poorest man in the universe is rich, if he have the presence of God with his soul: and the richest man in the universe is poor, miserably poor, if he be destitute of that great blessing. Behold Paul and Silas in prison, their feet fast in the stocks, and their backs torn with scourges; and yet singing praises to God at midnight! Were they poor? They were rich, truly rich; as were the Hebrew youths, when, in the fiery furnace, the Lord Jesus Christ came and walked with them. To the eye of faith Lazarus was rich, though he subsisted only on the crumbs which fell from the rich man’s table. And had he been offered an exchange of condition with his opulent benefactor, he would have disdained the offer, and called himself incomparably the richer man. So, in having God for our portion, we are truly rich. St. Paul, under such circumstances, accounted himself the richest man in the universe: and so he was; for, “though he had nothing, yet he possessed all things.” And in like manner of us also, even though we are at this moment destitute of bread for the morrow, it may with truth be said, that “all things are ours, if we are Christ’sf.” Thus, if we can say, “The Lord is the portion of my inheritance and my cup,” we may account ourselves richer than those who have crowns and kingdoms at their command.]

But we are especially informed by Solomon what is,

  II.      The peculiar happiness of the person so enriched—

With all other riches there is a mixture of sorrow to embitter them—

[As for riches obtained by iniquity, the curse of God is upon them. But where there has been nothing of rapacity or dishonesty in acquiring them, yet, if the blessing of God be not upon the soul, there is much care in the preserving of them, much grief if they be lost, and little but disappointment and dissatisfaction in the use of them. In truth, they are entitled to no better name than “vanity and vexation of spirit.” Let the whole state of mankind be candidly surveyed, and it will be acknowledged that the most wealthy are far from being the happiest of men: for, partly from the tempers generated in their own bosoms, and partly from the collision into which they are continually brought with persons envious, or proud, or dishonest, or in some way disobliging, it may well be doubted whether the pain occasioned by their wealth do not far exceed any pleasure which they derive from it. It was a wise petition which was offered by Agur, “Give me neither poverty nor riches; but feed me with food convenient for me.”

But there is another view, in which riches are far from affording any solid satisfaction; and that is, on account of the responsibility attached to them. They are talents to be improved for God: and, whether wasted in extravagance, or hid in a napkin, they will bring down nothing but a curse in the day of judgment. “Go to now, ye rich men,” says St. James, “weep and howl for your miseries that shall come upon you.” To those who have amassed wealth, he says, “Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped treasure together for the last days.” To those, on the other hand, who have wasted their money on personal gratifications, he says, “Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.”]

But where God gives his blessing with wealth, “he addeth no sorrow with it.”

[There is then no conscious guilt in the acquisition of it; no anxiety in the preservation: no disappointment in the use; no grief in the loss; no dread of the responsibility attached to it. On the contrary, “God has given to his people all things richly to enjoy:” and they have a rich enjoyment of every thing, because they enjoy God in it. They receive it all as his gift: they taste his love in it. They consider it, also, as a means of honouring God, and of doing good to man. A benevolent steward, who should be sent by his master to dispense his bounties to a famished multitude, would feel great delight in all the comfort which he was thus empowered to bestow; he would view his master as the author of the benefits, and himself only as the instrument; but his pleasure would still be exquisite, yea, and the more exquisite because his master was honoured in all the good that was done. Such a steward the true Christian feels himself to be: and his final account, also, he contemplates with joy; assured that his stewardship shall be both approved and rewarded in that day.]

  From this subject I would take occasion to suggest two important LESSONS—

Learn,

  1.      In what spirit to address yourselves to every duty in life—

[Be not contented to perform a duty; but look for the blessing of God upon every thing you do. Without his blessing you will have but little comfort in your own souls. I will not hesitate to say, that in every line whatever, from the highest to the lowest, the man who acts to God and for God will be the happiest man. Others, it is true, may exceed him in wealth; but he will have no reason to envy them; for they have sorrows which will not come near him; and he will have “a joy with which the stranger intermeddleth noto.”]

  2.      What to look for as your chief portion—

[Earthly things are not to be neglected. Your worldly calling, whatever it may be, should be diligently followed. But the blessing of God should be the one object to which all others should be subordinated. Nothing, either on earth or in heaven, should, in your estimation, bear any comparison with that. If the question be put, “Who will shew us any good?” your unvaried answer should be, “Lord, lift thou up the light of thy countenance upon usq.” Then will you have “durable riches.” And whilst those who seek any other portion will, “in the midst of their sufficiency, be in straitss,” you, in whatever straits you are, will have a sufficiency for your support and comfort both in time and in eternity.]

DCCLXXVI

PORTION OF THE WICKED AND THE RIGHTEOUS CONTRASTED

             Prov. 11:18.

The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

TO a superficial observer the wicked appear to have a far better portion than the righteous: for it is certain, that, in respect of earthly things, the wicked have the larger share; whilst the righteous, whether poor or not in this world’s goods, are objects of general hatred and contempt. But, if we examine more attentively, we shall find that the advantage is decidedly and universally on the side of the righteous: for the wicked man, how prosperous soever he may be, “worketh a deceitful work,” but to the righteous, however depressed he may be for a season, shall be a sure reward.

Let us notice the contrast which is here formed between the righteous and the wicked;

  I.      In their characters—

Though “the wicked” are not distinguished in this place by any appropriate description, yet they are sufficiently marked by standing in contrast with the righteous, whose characters are accurately defined. The one “sow righteousness,” which the other neglect to sow.

  1.      Let us consider this distinction—

[The sowing of righteousness imports, that the person so engaged deliberately and with diligence endeavours to fulfil the will of God; and that he does so with a view to a future harvest. The great “commandment” under the Gospel being, “that we believe in the name of the only-begotten Son of God,” he makes that his first concern. He comes to Christ daily as a self-ruined sinner, and looks to him as the appointed Saviour of the world. He seeks to be washed in his blood from all his sins, and to be renewed by his Spirit after the Divine image. In a word, his daily consolation is, “In the Lord have I righteousness and strength.” The aim of his soul is also to “walk in all things as Christ walked;” to cultivate altogether “the mind that was in him:” and so to approve himself to God in the whole of his conduct, that in the last day that testimony may be given him from the lips of his applauding Judge, “Well done, good and faithful servant; enter thou into the joy of thy Lord.”

“The wicked,” on the Contrary, has no such thoughts, no such desires. An interest in the Saviour is not of any great importance in his eyes, because he feels no need of it, and concludes of course that he possesses all that is requisite for his acceptance with God. As for “mortifying his earthly members,” and “crucifying the flesh with the affections and lusts,” that is a work to which he is utterly averse. He rather studies to gratify himself, and to follow the bent of his own carnal inclinations. He may not indulge in gross sins: but he is altogether earthly: and whatever he may have of religion, it is a mere form, that engages not his heart, not is in any respect the delight of his soul.

In a word, the one looks forward to a future harvest, and sows with a view to that; the other looks no further than to this present world, and has all his desires bounded by the things of time and sense.]

  2.      Let us see how far this distinction is confirmed by the word of God—

[This is the very distinction which St. Paul himself makes between the carnal and the spiritual man; “They that are after the flesh do mind the things of the flesh; and they that are after the Spirit, the things of the Spirit.” The one “seeks his own things, and not the things that are Jesus Christ’sd:” the other “lives not unto himself, but unto Him who died for him and rose again.”

It is here particularly to be noticed, that the Scriptures do not make the distinction to consist in outward acts, but in the inward habit of the mind: the wicked is not necessarily distinguished by open irregularities; but he makes self the end, and aim, and object of his life; whilst “the righteous liveth altogether for, and to, his God.”]

A similar difference will be found between them,

  II.      In their end—

The wicked follows a mere shadow, which eludes his grasp—

[He seeks for happiness, and hopes to find it in the path which he has marked out for himself. But “he worketh a deceitful work,” which invariably disappoints his hopes. Whatever be the gratification afforded him, it is transient, and brings no solid satisfaction with it. Whether his pursuit be more sensual, or more refined, it still leaves in the bosom an aching void, which the world can never fill. Solomon tried every thing that was within the reach of mortal man, intellectual as well as sensual; and, after a full experience of it all, declared it all to be “vanity and vexation of spirit.” And, if there be a man in the universe who is able from experience to give any other testimony respecting it, we will be content that that man shall walk in his own ways, and not in the ways of God. But we have no fear that this concession will be productive of any evil; for there is not a man in the whole world that will presume to avail himself of it, since there is no man whose conscience does not tell him that the creature altogether is a broken cistern, and that no true happiness can be found, but in Christ the fountain of living waters.]

The righteous, on the coutrary, have a sure reward—

[The seed he sows may lie a long time under the clods, and may seem as if it were buried for ever: but it shall spring up in due season, and bring with it a harvest of solid joy. The Scripture attests, that “the work of righteousness is peace,” and that “in keeping of God’s commandments there is great rewardg.” And so it is invariably found. This “reward is sure” on two accounts: one is, that his success is independent of all casualties: and the other is, that it is secured to him by the promise of God himself. Happiness as arising from earthly things may be altogether destroyed by disease or accident, or pains either of body or mind: but spiritual happiness is independent of all these things, and often derives a zest from those very things which seem most calculated to subvert it.

If we look to a future state, where the wicked, notwithstanding all their neglect of heavenly things, hope to have a portion with the righteous, we shall see the text fulfilled in all its extent. What surprise and anguish will seize hold upon the wicked the very instant he opens his eyes in the eternal world! Conceive of “the Rich Man” summoned from his carnal indulgences into the presence of his God: how little did he imagine but a few days before in what such a life would issue! How deceitful had his work been, and how delusive all his hopes! But the righteous is sure to find his hopes realized, and his highest expectations infinitely exceeded: for God’s express determination is, that “whatsoever any man soweth, that shall he also reap: he that soweth to the flesh shall of the flesh reap corruption; and he who soweth to the Spirit shall of the Spirit reap life everlasting.”]

  SEE then,

  1.      The wisdom of true piety—

[Wisdom consists in pursuing the best ends by the fittest means. Now I would ask, What end is to be compared with eternal life? And by what other means can it be sought, than by those mentioned in the text? Let me then entreat you to “walk, not as fools, but as wise, redeeming the time:” for now is the seed time; and you will to all eternity reap according to what you sow: “if you sow iniquity, you will reap vanity:” “if you sow the wind, you will reap the whirlwindl:” but if you “plow up your fallow ground, and sow in righteousness, you shall reap in mercy,” both in this world and the world to come. Let me however add, that you must not be sparing of your seed: for, “if you sow sparingly, you will reap sparingly; but if you sow bountifully, you shall reap also bountifully.”]

  2.      The folly of neglecting the immortal soul—

[Men will deride piety, because it is cultivated by few; and applaud worldliness, because its advocates are many. But the broad road is not at all the safer because it is trodden by so many, nor the narrow way the less safe because it is trodden by so few. Each path will have its proper termination, and issue in the state that God has assigned to it. Can any thing then be conceived more foolish than to put our eternal happiness on such an issue, that it cannot possibly be attained but at the expense of God’s veracity? Truly if such conduct were pursued in reference to this world, it would be accounted not only folly, but madness itself. It is represented by Solomon as a “laying in wait for our own blood, and lurking privily for our own lives,” yea, and as a “being in love with death itselfq. Let me then urge all of you now to seek “the one thing needful:” and let me encourage you to it by this consideration, that, “if you sow in tears, you shall reap in joy: and if you now go on your way weeping, bearing precious seed, you shall doubtless come again with rejoicing, bringing your sheaves with you.”]

DCCLXXVII

CHRISTIAN LIBERALITY ENCOURAGED

             Prov. 11:25.

The liberal soul shall be made fat: and he that watereth shall be watered also himself.

IF only we be careful to divest our statements of every thing which carries with it the idea of merit, it is scarcely possible to speak too strongly in praise of liberality, as lovely in itself, and as acceptable to God. To speak of it as contributing in any degree to justify the soul before God, would doubtless be a fatal error; but as rewardable, and certain to be rewarded both in this life and the life to come, we ought to speak of it: and the squeamish jealousy which is entertained on this head, and which fears to declare all that God’s blessed word contains upon the subject, is, in my apprehension, extremely erroneous and unbecoming.

The words which I have just read will lead me to shew you,

  I.      The spirit we should possess—

In my text we see a spirit of liberality, and a spirit of benevolence; the one constituting an internal principle in the soul, the other displaying itself in active exertions towards all within our sphere. Let me call your attention, then, to,

  1.      A spirit of liberality—

[The liberal hand is good; but the liberal soul is far better: and this it is which every Christian should possess. We should consider all that we have as so many talents committed to us by our heavenly Master, to be improved for him. Our time, our property, our influence, should all be considered his; and nothing as really ours, but the honour and happiness of employing all for God. We can easily conceive what the feelings of an angel would be, if he were sent from heaven to dispense blessings of any kind: there would be no grudging of his time and labour, nor would there be any pride and self-complacency in his mind on account of his fidelity in the execution of his office. He would consider himself simply as God’s servant; and find all his delight in doing the will of Him who sent him, and in being instrumental to the welfare of mankind. If this appear too strong an image, I must say, Instead of being too strong, it falls far short of the example which our blessed Lord has set before us: “Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich.” This is the true standard at which we should aim; even such a delight in advancing the welfare of others, as disposes us to encounter whatever self-denial may be requisite for the attainment of our end. This may properly be called “a liberal soul.”]

  2.      A spirit of benevolence—

[Principles in the heart must shew themselves by actions in the life. To “water others” should be the employment of us all. The whole world is the garden of the Lord. All of us are his plants; and all of us his husbandmen, that should be occupied in watering the plants around us. Whether our capacity for exertion be greater or less, we should endeavour to improve it for God and man. If we have but one talent, we should not hide it in a napkin, but employ it for the Lord. We should consider what it is that every plant around us wants, in order that we may minister, as far as we are able, to its necessities. Does any need instruction, or comfort, or temporal relief? We should adapt our labours to his necessities, and look to God for his blessing on our endeavours. Day by day the earthly husbandman is so occupied; and it is an employment in which we should daily engage, and of which we never should be weary. At the close of every day we should have the same testimony from conscience as holy Job enjoyed: “When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me; and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor; and the cause which I knew not, I searched out.”]

Such being the proper spirit of a Christian, let us consider,

  II.      The benefits that will accrue to the possessor of it—

However great may be the good which a person of this spirit may do, I hesitate not to say, that he will receive far greater benefits than he imparts: he will receive them,

  1.      From the very exercise of the principle itself—

[The high-priest within the vail, whilst offering incense before his God, was regaled with the odours of his own offering; a privilege which no other individual was permitted to enjoy. So the person who exercises love will derive from that very employment a blessedness of which no one else can form any just conception. Well is it said, in a foregoing verse of this chapter, “A merciful man doeth good to his own soul.” The exercise of liberality and benevolence tends exceedingly to the suppression of evil in the soul, and to the cultivation and establishment of every holy dispositiond — — — And is it not a sweet evidence to the soul, that God has wrought a good work within it? No doubt it is: for if we “love, not in word and in tongue, but in deed and in truth,” we may, from that very circumstance, “know that we are of the truth, and may assure our hearts before God.” Indeed this is no small part of the recompence which God will bestow on those who serve him with fidelity: he would even consider himself as unrighteous and unjust if he did not thus remember our work and labour of love, which we have shewed toward his name in ministering to his saints:” and on this very ground the Apostle says, “We desire that every one of you do shew the same diligence unto the full assurance of hope unto the end.”]

  2.      From the immediate agency of Almighty God—

[God has said, that “what we give to the poor, we lend unto him, and he will repay it again.” And this he will do both in this life and in the life to come. Very remarkable is his promise in relation to the present life: “Give, and it shall be given unto you: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with what measure ye mete withal, it shall be measured to you again.” In a spiritual view, more especially, will God recompense his faithful people. Hear the words of the Prophet Isaiah, which remarkably accord with the expressions of our text: “If thou draw out thy soul not thy purse, but thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon-day; and the Lord shall guide thee continually, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” Nor shall our labours of love be forgotten of Him in the eternal world. He holds forth this as an encouragement to us to exert ourselves in all the offices of love: “Charge them that are rich in this world, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” And that no doubt may remain on this head, he tells us expressly, that such persons shall “be recompensed at the resurrection of the just:” and that to those who have administered to the relief of the poor and the distressed, he will say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Thus freely and thus richly shall “he who watereth be watered also himself;” yea, as the prophet says, “with showers of blessings shall he be blessed.]

  We may clearly SEE from hence,

  1.      From whence proceeds that leanness, of which so many complain—

[Many complain, that, notwithstanding the Gospel is so rich in its blessings, they are not happy. But I believe it will be generally found, that they who complain thus live only for themselves. I think it almost impossible that they who live for God and for their fellow-creatures should not be happy. Such circumstances as Job’s may exist, but they are rare; and even he himself endured them but for a time. Examine, then, your state as before God, and see whether you possess the dispositions of which my text speaks: for, if you do not, how is it possible that you should have any blessing from the Lord? Hear what Job would have thought of such a state as yours: “If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel alone, and the fatherless have not eaten thereof; if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; then let mine arm fall from the shoulder-blade, and mine arm be broken from the bone.” What you sow, you must expect to reap: and if you “sow but sparingly,” in the way of love and mercy, “you shall reap but sparingly” of those blessings which the God of love and mercy will bestow.]

  2.      What encouragement we have to proceed in the work before us—

[The charity which I would propose to your support is worthy of all the aid which you can afford to give it — — — And for your encouragement, I will appeal to all: Who amongst you ever abounded in liberality, without finding it a source of joy? or who ever watered others, without being himself watered of the Lord? — — — If I considered only the charity before us, I should urge you to be liberal: but I chiefly urge it because “I desire fruit that may abound to your account.”]

DCCLXXVIII

THE WISDOM OF WINNING SOULS

             Prov. 11:30.

He that winneth souls, is wise.

REAL piety is operative, and influential on the whole life; and discovers itself very principally in labours of love to those around us. “The fruit of the righteous is” very fitly compared to “a tree of life,” which administers to the welfare of all who come under its benignant shade. True, indeed, such persons are often regarded only as weak enthusiasts; and are despised in proportion as they exert themselves for the benefit of their fellow-creatures. But they have a good report from God himself, who says concerning them, “He that winneth souls, is wise.”

This sentence it shall be my endeavour to confirm: and confirmed it will be beyond all doubt, if we consider what may be justly said in vindication of every one who engages in this good work.

  I.      The object he proposes to himself is most excellent—

[What in the universe is there worthy to be compared with an immortal soul? — — — And what work can be compared with that which is done for the soul, in its conversion to God? — — — Think of its being plucked as a brand out of the fire of hell itself — — — Think of its being restored to the favour of its offended God — — — Think of its being transformed into the divine image — — — Think of its being exalted to a participation of all the glory and felicity of heaven — — — Is there any object that can stand in competition with this? What is the acquisition of crowns and kingdoms in comparison of this? — — —]

Further,

  II.      The labour he bestows upon it is most beneficial,

  1.      To the soul he wins—

[Let the foregoing hints be duly contemplated; and then say what a benefactor he is, “who turns a man from the error of his ways, and saves a soul alive” — — —]

  2.      To the world around him—

[Man, in his unconverted state, is a snare to all around him. By his example at least, if not by any avowed declarations, he teaches men to think that the concerns of this world are most worthy of their attention, and that the concerns of the soul are only of secondary importance. — — — But, when once he is truly turned to God, the honour of God is dear unto him, and the welfare of immortal souls lies near his heart — — — For the extension of the Redeemer’s kingdom he prays in secret, and labours according to his ability in the sphere wherein he moves. “Thy kingdom come,” is the language, not of his lips only, but of his heart also. He now lives, not for himself, as heretofore, but for God, for his Saviour, for his fellow-men; and whatever he possesses he considers as a talent to be improved for them — — — Now, therefore, he becomes “a light in the world;” and, from being an agent of Satan to advance the kingdom of darkness, he is a favoured instrument of Jehovah, to promote in every way the happiness and salvation of the human race — — — Who can calculate the benefits accruing from such a change?]

  3.      To himself also—

[Who ever laboured for God without receiving in his own soul a rich reward?” “Who ever watered others, and was not himself watered by the Lordc?” The very graces which a man exercises, in winning souls to God, diffuse a sweet serenity, a holy joy, over the whole man, and assimilate him to his Lord and Saviour, and render him meet for the inheritance that is reserved for him. I may add also, his very labour augments for him the weight of glory that is reserved for him in heaven: for God has said, in reference to this very thing, that “every man shall receive according to his own labour;” and that “they who turn many to righteousness shall shine as the stars, for ever and ever.”

Is not he “wise,” then, who engages in such a work as this?]

In addition to all this I must say,

  III.      The end he accomplishes is most glorious—

[This is the end which God the Father had in view, when he delegated to his Son the office of redeeming man — — — This was the end for which our adorable Saviour “left the bosom of the Father,” and assumed into union with himself our fallen nature, and led a life of sorrow upon earth, and at last died for us upon the cross. To this he looked forward, as “the joy that was set before him, for the which he endured the cross and despised the shame.” And when he beholds this as the fruit of his sufferings, he is altogether “satisfied with the travail of his soulg”— — — The Holy Spirit also regards this as the end for which he performs his part in the economy of redemption. For what does he “strive with rebellious man?” For what end does he enlighten, quicken, sanctify the souls of men, or refresh and invigorate them with his heavenly consolations? All of this is to “glorify Christ,” in the salvation of man. In truth, it is in this work that every person of the Godhead will be glorified to all eternity. What is it that illustrates in harmonious union all the perfections of the Deity? — — — What is it that is the one subject of praise and adoration amongst all the heavenly hosts? Is not this the song of all that have been redeemed? “To him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto our God, to him be glory and dominion for ever and ever.” Even the angels, that never sinned, add their “Amen to this; and sing their praises unto God who sitteth upon the throne, and unto the Lamb for ever and ever.”

Compare with this work, then, “all the labour that is done under the sun,” and it is no better than laborious folly. Not he that accumulates to himself wealth or honour, but “he that winneth souls, is wise.”]

  What, in CONCLUSION, shall I say? What?

  1.      Let every one seek the salvation of his own soul—

[Is it wisdom to win the souls of others? What folly, then, must it be to lose our own? — — — In this labour we have more abundant encouragement. We may seek to save others, and fail in our attempt: but who ever failed, that sought salvation for his own soul? Find, in the annals of the whole world, one who ever looked to Christ in vain? Who ever washed in the fountain of his blood in vain? or for whom did the grace of Christ ever prove inadequate and insufficient? Let the world deride this labour as folly, if they please: they will soon see who it is that is really wise; and will soon condemn themselves, more bitterly than now the most envenomed amongst them condemn the righteous: “WE fools accounted their life madness, and their end to be without honour: but now we see how greatly we have erred from the way of truth.” — — — Who then is wise among you, let him “give himself wholly” to the concerns of his soul; for “the wise shall inherit glory; but shame shall be the promotion of foolsn.”]

  2.      Let every one seek also the salvation of others—

[There are many ways in which this may be done — — — In particular, let every one attend to his own household. For these, in a more especial manner, is every one responsible — — — But in whatever way our exertions are called forth, let us remember that they must be used in a wise, discreet, affectionate manner. We must doubtless declare the whole counsel of God: but, if we would succeed in our labours, we must endeavour to “win souls” by love, and not drive them away by severity and terror — — —]

DCCLXXIX

THE EXCELLENCY OF THE RIGHTEOUS

             Prov. 12:26.

The righteous is more excellent than his neighbour.

MEN in their external appearance are alike; so far at least, that their moral character cannot with any accuracy be determined by it. But God, who searches the heart, sees an immense difference between different men; such a difference as suffices to arrange them all under two great classes—the righteous and the wicked. In the righteous he finds an excellency which he in vain looks for in others; and to point out this superior excellency is my object, in this discourse. But here it is proper to observe, that Solomon does not draw the comparison between a righteous and a notoriously wicked man; but between a righteous man and “his neighbour,” however excellent that neighbour may be: for, if there be in any man a want of positive and inherent righteousness, whatever else he may possess, he must be classed with the wicked: and with such only will my present comparison be instituted.

“The righteous man, then, is more excellent than his neighbour;”

  I.      In his connexions—

A truly righteous man is born of God—

[This is frequently and fully declared in the Holy Scriptures — — — and though he be the poorest man upon earth, he is entitled to address his God under the endearing name of Father.]

He is united to Christ—

[He is united to him as a building to the foundation; as a wife to her husbandc; as a branch to the vine; as a member to the bodye. There is no other union so close and intimate, except that which subsists between God the Father and the Lord Jesus: for he is not only one body with him, but one spirit alsog: for Christ lives in him, and is his very lifei.]

The Holy Ghost also dwells in him—

[He is a temple of the Holy Ghost, who abides in him more manifestly and more effectually than in the whole universe besides: and so desirable a residence is his heart accounted by the Holy Spirit, that, in comparison of it, the temple of Solomon itself was held in utter contemptl.]

He is of the same family with all the glorified saints and angels—

[There is but one family, whether in heaven or earth, of which Christ is the head: and so far is he from being disowned by them, that there is not an angel before the throne that does not account it an honour to wait upon him, and to minister unto himn.]

What does any worldly man possess, that can be compared with this?

[Whose child is he? “A child of the wicked one:” as our Lord has said, “Ye are of your father the devilp.” True it is, that in the last day the holy angels will minister to them also; but it will only be to “gather them together” from every part of the universe, and to “bind them up in bundles,” and to cast them headlong into the fire of hell. Tell me, then, to which of these the superior excellency belongs?]

Let us trace this,

  II.      In his principles—

The righteous man is altogether under the influence of faith and love—

[He looks for salvation solely through the blood and righteousness of the Lord Jesus Christ. He has no hope whatever, but in the redemption that is in Christ Jesus. As for any righteousness of his own, he utterly disclaims it. He knows, that if he were judged by the best act he ever performed, he must for ever perish. The way which God himself has provided for the salvation of sinners is that which he affects, and in which he glories: the language of his inmost soul is this, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom (or by which) the world is crucified unto me, and I unto the world.”

At the same time that he looks thus to be saved as a sinner, he labours to walk as a saint, and to “adorn the doctrine of God his Saviour in all things.” Nor is he impelled to this by any slavish fear of punishment: no: “the love of Christ constrains him; because he thus judges, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again.” And as he serves his God from love, so is he actuated by the same principle in all his intercourse with men: “he walks in love, as Christ has loved himt;” and he looks upon this as the best fruit of his faith, and as the surest evidence of his acceptance with Godx.]

How widely different from these are the principles of the wicked!

[Let it be remembered, that I am not speaking of those who indulge in gross wickedness, but of those only who are not positively righteous. Whatever they may possess in respect of outward morality, they are strangers to the true exercise both of faith and love. They do not fully enter into the great mystery of redemption: they feel not their need of such a Saviour as God has provided for them. That God himself should become a man, and die under the load of their sins, and work out a righteousness wherein they may stand accepted before him—they see no occasion for all this: they think they might be saved on easier terms, or, if I may so express it, at a cheaper rate. They cannot see why they should have so inestimable a price paid for them, when their own repentance and reformation might have well sufficed for all the demands which God had upon them. Nor do they feel their need of the Holy Spirit to teach and sanctify them, when their own wisdom and strength were, upon the whole, adequate to their necessities. At all events, if they assent to the Gospel salvation as true, they do not embrace it with their whole hearts, and rejoice in it as that which alone could give them a hope before God. So also in their obedience, all which they do is from constraint, rather than from love: as clearly appears from hence, that they are satisfied, upon the whole, with what they do; whereas, if they felt their obligations to God for the gift of his only Son to die for them, and of his Holy Spirit to renew them, they would feel nothing but dissatisfaction and grief on account of their short-comings and defects. In fact, all their works are done merely in conformity with the customs of the world, and for the purpose of forming a ground for self-estimation, and for the estimation of those around them.

What comparison, then, will these bear with the characters with which they are here contrasted? They are as inferior to the righteous “as dross is to the purest gold.”]

Let us trace the comparison yet further,

  III.      In his habits—

The righteous man lives altogether to his God—

[See him from day to day: his whole soul is humbled before God, under a sense of his own extreme unworthiness. Were you to behold him in his secret chamber, you would behold him more abased before his God for an evil thought or desire, than an ungodly man would be for the actual commission of the grossest sin. Oh! the sighs and groans which he involuntarily utters, under the load of that burthen, that body of sin and death, from which he cannot get free! and many are the tears which he sheds in secret, because he cannot attain that perfect holiness which his soul panteth after.

With his humiliation he breathes forth in devoutest accents his prayers and praise. His prayers are no formal service, but a holy wresthng with God; and his praises resemble those of heaven, that are accompanied with the devoutest prostration of soul.

A life of self-denial, too, characterizes his daily walk. He desires to “crucify the flesh, with its affections and lusts;” and it is his incessant labour to “mortify the whole body of sin.” “Not a right hand, or right eye,” would he willingly retain: he would gladly part with every thing, however dear to him, if only he may but enjoy the testimony of a good conscience, and approve himself faithful to the heart-searching God.

To prepare for death and judgment is his one concern. He lives as on the borders of eternity. He knows not at what hour the bridegroom may arrive; and therefore he “keeps his loins girt, and his lamp trimmed, that he may be ready to enter into the bride-chamber” with his beloved Lord.]

But how is it with the wicked in these respects?

[Are they from day to day humbling themselves in the Divine presence? What cares and sorrows they have are altogether of a worldly nature. To “abhor themselves,” like Job, and “to repent in dust and ashes,” unless for some wickedness that has exposed them to public hatred and contempt, is no part of their experience before God.

And what are their prayers and thanksgivings? Nothing but a mere lip-service, in which their hearts are not at all engaged.

As for self-denial, they know little about it. Their whole life is a system of self-indulgence. They may not run into gross sins on account of their regard for their character amongst men; but they pursue with unabated ardour those earthly vanities on which their hearts are set. Pleasure, or riches, or honour, occupy all their thoughts, and stimulate all their exertions. They live altogether for themselves, and not for God; for the body, and not for the soul; for time, and not for eternity.

Surely the further we compare the characters, the more will the superiority of the righteous appear.]

It remains that we yet further contemplate the righteous,

  4.      In his end—

How blessed this will be, no words can adequately describe!

[Were you present with him in his dying hour, and God were to open your eyes, you would see angels attendant on him, to bear upon their wings his departing spirit into Abraham’s bosom. Could you follow him, and witness his reception by the Most High God, what plaudits would you hear! “Well done, good and faithful servant, enter thou into the joy of thy Lord!” How would you, then, behold him graced with a crown of gold, seated upon a throne, invested with a kingdom, and shining forth with a glory that would eclipse the noon-day sun! To all eternity will he then live, in the immediate fruition of his God, holy as God himself is holy; and happy, according to his capacity, as God himself is happy.]

Alas! alas! here all comparison must for ever cease—

[The wicked, unhappy creatures! are dragged into the presence of an angry God, in vain “calling upon rocks and mountains to cover them from his wrath.” From him they hear that terrific sentence, “Depart accursed, into everlasting fire, prepared for the devil and his angels!” and into that fire are they cast, even “that lake that burneth with fire and brimstone,” from, whence “the smoke of their torment will ascend for ever and ever.” But this is too painful to reflect upon. O that the very mention of it may suffice to confirm the assertion in my text, and to convince you all wherein alone true excellency can be found!]

  ADDRESS—

  1.      Those whom God has classed with “the wicked”—

[You will find, in the words following my text, that the persons contrasted with the righteous are so designated: and of them it is said, “The way of the wicked seduceth them.” Now, it must be granted, that “their way” is more easy, and to flesh and blood more pleasant, and more approved by an ungodly world; and, therefore they imagine it to be, on the whole, preferable to the difficult and self-denying and despised path of the righteous. But they are “seduced” by these specious appearances; and “a deceived heart has turned them aside; so that they cannot deliver their soul, or say, Is there not a lie in my right hand?” But be dispassionate, and judge as before the Lord. If you deceive yourselves, you cannot deceive him: he will judge, not according to your own erroneous estimate of yourselves, but according to truth, and to the real state of your souls. Yet methinks you cannot deceive even yourselves, if you will but reflect with any degree of candour upon the comparison that has been set before you. In truth, you have in your own bosoms a witness for God: for, whether your conduct be more or less moral, there is not one of you that does not say in his heart, especially in his more thoughtful moments, “Let me die the death of the righteous, and let my last end be like his.”]

  2.      Those who are disposed to number themselves amongst “the righteous”—

[Many who claim this distinction prove themselves, by their habits, most unworthy of it. It is a melancholy truth, that many professors of religion, instead of being more excellent than their neighbour, are inferior to him in almost every thing that is amiable and praiseworthy. Such self-deceivers will have a fearful account to give at the last day. To every one, then, amongst you I would say, If you profess yourselves to be righteous, let it appear to all around that you are so by the superior excellence of your lives. Our Lord says to his disciples, “What do ye more than others?” More than others ye ought to do; inasmuch as your obligations and assistances are more than others are acquainted with. You are to “shine as lights in a dark world;” and in every relation of life to approve yourselves more excellent than your neighbour. Are you husbands or wives, parents or children, masters or servants, you should fill up your station in life more to the honour of God and the good of the community than any others around you. I conclude, then, with that direction which our blessed Lord has given you: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.”]

DCCLXXX

THE CHARACTER AND END OF THE WICKED

             Prov. 13:5.

A wicked man is lothesome, and cometh to shame.

THE world in general uphold and countenance one another in their evil ways; some will even “make a mock at sin,” and glory in it. But God’s testimony respecting the wicked man is, that, whatever be his rank, or talents, or estimation among men, he is indeed “lothesome, and cometh to shame.”

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