Prov. 20:6.

Prov. 20:6.

In these words we behold,

  I.      The character of the wicked—

The wicked comprehend all who are not righteous—

[There are but two classes of persons mentioned in the Scriptures; and to one or other of them we all belong. There is no intermediate character. We indeed cannot always determine to which of these classes men belong, because we cannot discern the heart; but God, to whom all things are naked and open, will distinguish them from each other as easily as we do sheep from the goats.

It is of infinite importance that we should have this truth impressed on our minds: for we are ready to rank among the wicked those only who are guilty of great enormities: whereas all are wicked who are not truly righteous; all, who are not converted to God, and renewed in the spirit of their minds.]

God’s testimony respecting them is applicable to them all, whether they be more or less wicked in respect of gross sins—

[The openly profane are doubtless exceeding lothesome in the sight of God. Let any one but notice their conversation; how replete is it with lewdness and blasphemy! Let their tempers be marked; what evil dispositions do they manifest on all occasions! Let their conduct be scrutinized, their drunkenness, their whoredoms, and all their other abominations; and who must not confess the justice of that representation, which compares them to swine wallowing in the mire, and dogs devouring their own vomit?

The more decent, it is true, are not so vile in the eyes of men, (yea, perhaps they are honoured and esteemed) but they also are lothesome in the sight of God. What monsters of ingratitude are the very best of unregenerate men! What mercies have they received from God; what inconceivable love has been shewn them by the Lord Jesus Christ; and yet they have never spent one hour in humble and grateful adorations. If they had laboured thus to win the affections of some worthless wretch, and after many years of unintermitted kindness were requited by him as they requite their God, would they not consider him as deserving of utter execration? How lothesome then must they be, whose obligations are infinitely greater, and whose conduct is inexpressibly more vile! Their actions, it is confessed, may have been fair and specious: but what have their hearts been? have they not been a very sink of iniquity? Yes; so depraved are the very best of men, that there are few, if any, who would not rather die, than have all the secrets of their hearts known to men as they are known to God. What then are such persons, but whited sepulchres? No wonder that, however they be esteemed among men, both their persons and services are an abomination to the Lordd.]

Conformable to their character must surely be,

  II.      Their end—

Sin is in itself inconceivably vile, and will bring its votaries to shame,

  1.      In this world—

[How often are the fairest characters blasted by detection, and exposed to infamy! The deeds of darkness, when brought to light, often reflect such dishonour upon men, as to make them shun society, and put a period to their own existence. And how many are brought to die by the hands of a public executioner, and to entail disgrace on their latest posterity! Little do men think, when first they yield to temptation, whither sin will lead them. It is a principal device of Satan to conceal the consequences of sin, and to make men believe that they can recede from it whenever they please: but when he has once entangled their feet, they find to their cost, that they cannot escape from his net.]

  2.      In the world to come—

[There are many who pass honourably through life, and, for their conduct in society, deserve every token of our respect. But God will try the hearts of men in the last day: and “will bring to light every secret thing, whether it be good or evil.” Then what shame will overwhelm the most specious moralist, whose heart was unrenewed by grace! A want of love to Christ now is thought but a light matter: but then it will appear in its true colours, as deserving of God’s heaviest indignation. Secret lusts too are overlooked, as though they did not at all defile the soul: but they will then be found to have made us altogether lothesome and odious to Godf. Then will Christ with all his saintsh and angels unite in expressing their abhorrence of these whited sepulchres; so fully shall that declaration be verified, They shall awake to shame and everlasting contemptk.]

  We cannot IMPROVE this subject better than by pointing out,

  1.      What is that repentance which such persons need—

[It is by no means sufficient to confess that we are sinners: we should feel that we are indeed lothesome; and should be filled with shame on account of the extreme vileness of our heartsm. Nothing less than this will constitute that “repentance which is not to be repented of.”]

  2.      How their character and end may be completely changed—

[Lothesome as we are we may be purified by the blood of Jesus, and be made without spot or blemish in the sight of God. Our natures also may be changed by his Spirit, so that we shall possess a beauty that God himself shall admirep. Yea, instead of having shame for our portion, we shall be made to inherit “glory and honour and immortality.” We shall be sons of the living God, and be seated with Christ on thrones of glory. Let us then seek this change, and rely on God’s promises, that by means of them it may be accomplished in us.]

DCCLXXXI

THE WAY OF TRANSGRESSORS HARD

             Prov. 13:15.

The way of transgressors is hard.

THE Scriptures abound with weighty aphorisms, which deserve the deepest consideration. For the most part, they will be found directly opposed to the general opinions of mankind. The maxims of men are too often founded on the appearance of things, and on the respect they bear to our temporal advantage; but the declarations of God exhibit things as they really are, and as they will approve themselves to be, if we take into consideration their aspect on eternity. The transgressors of God’s law account themselves happy in having cast off his yoke, and freed themselves from the restraints which his law would impose upon them. But the truth is, that he is under a most desperate delusion, and grievously deceives his own soul. “A good understanding,” regulating the conduct agreeably to God’s commands. “will ensure to a man favour” and comfort, both in this world and the next:” “but the way of transgressors is hard.” Their whole life is a state,

  I.      Of bondage—

[Whatever be the besetting sin of the ungodly, it has within them the force of a law, to which alas! they yield a willing obedience.” As the ten tribes “ran willingly after the commandment” of Jeroboam to the commission of idolatry, to which they had an inward and almost invincible propensityb; so do the worldling, the sensualist, the drunkard, follow but too readily, the impulse of their own corrupt hearts. A spring will not more naturally rise, when the power which compressed it is removed, than their lusts will rise to demand their wonted gratification, when an opportunity for indulgence is afforded them. The poor infatuated agents will call this liberty; but the whole Scriptures designate it bondage: “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obeyd?” Yes, in yielding to temptation we are “the servants of sin;” and the servants of Satan also: for “he it is who worketh in all the children of disobediencef,” and leads them captive at his will”. In fact, the whole Gospel takes this for granted: for Christ was sent on purpose to redeem us from this bondageh, and to “make us free indeed.” But, whilst thus enslaved, are we not in a most pitiable condition? True, we may not be sensible of the bondage, because the service of sin and Satan is in accordance with our own corrupt inclinations: but we are, in fact, the more to be pitied, because of our insensibility: even as a maniac is, whose whole life is occupied in things which tend to the destruction of his own welfare. The transgressor’s life is also a state,]

  II.      Of disquietude—

[The ungodly man, whatever be his pursuit, finds nothing in which his soul can rest. Possess what he may, “in the midst of his sufficiency he is in straits.” There is always a secret something unpossessed; some object which he thinks would make him happy, but which, even when in appearance almost attained, eludes his grasp: and after he has “hewn out to himself a cistern with great labour, he finds it only a broken cistern, that can hold no waterl.” His continual disappointments fill him with vexation; so that he finds even the objects of his fondest hope prove, in the issue, to be “vanity and vexation of spirit.” Not being devoted to his God, he wants those enjoyments and those prospects which alone can afford consolation to him under his trials — — — To his other pains are added those of a self-condemning conscience. He tries indeed to stifle the voice of conscience; and betakes himself to business, and pleasures, and company, in order to get rid of its remonstrances: but there are times when it will speak, especially a time of sickness and approaching dissolution; and at those seasons he feels regret that he has so long and so entirely disregarded his eternal interests. Gladly at such a season would he consent to have his miserable life protracted to an indefinite period, yea, or to suffer annihilation; not because he could contemplate either the one or the other with pleasure, but because he dreads the judgment for which he has neglected to prepare.

Say, Brethren, whether such away be not hard and painful? Yet I appeal to the conscience of every man, whether that declaration be not verified in his own experience; “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.” Yes, verily, this testimony is incontrovertible; and it proves beyond all doubt the truth in my text, that “the way of transgressors is hard.”

But all this is heightened by the consideration of the transgressors’ way as a state,]

  III.      Of danger—

[In some respect it may be said of every man, that he is exposed to danger, and that “we know not what a day or an hour may bring forth.” But, if we be servants of Christ, we have nothing to fear; since He is pledged to preserve us from every thing that shall be really evil, and to make “all things work together for our good.” Even death itself is a blessing to the pious man, who is privileged to count it amongst his richest treasureso. Far different from this, however, is the state of the ungodly man: he knows not but that the next moment may precipitate him into the bottomless abyss of hell. Death waits but for its commission from on high, and it will in an instant transmit his soul to the bar of judgment, and to the presence of his offended God. What a fearful thought! With what terror would it inspire the unconverted man, if it were contemplated aright! Could we but conceive a transgressor hurried to the tribunal of his Judge, to give up his great account, and to receive his final doom, what a view should we have of the folly of his ways! Oh! the anguish to which he is now subjected under the wrath of an avenging God? what “weeping” under the load of his misery! what “wailing” on account of his folly, in having so wasted his day of grace! and what “gnashing of teeth,” with unprofitable execrations against his avenging God! Such is the danger to which the unconverted man is every moment exposed. At his most joyous feasts, this sword is suspended over him by a single hair; which cut or rent asunder, he is instantly consigned to endless woe. Whether the transgressor think of it or not, this is his state; and a miserable state it is: and if he awake not out of it before death shall seize him, it were better for him that he had never been born.]

  IMPROVEMENT—

  1.      How desirable is the conversion of the soul to God!

[Compare the state of a converted soul with that which has been before described. The saint, doubtless, has his trials, as well as the ungodly man: but in him, so far as it prevails, religion makes a most essential difference: “it frees him from the law of sin and death;” and he finds all its ways to be the ways of pleasantness and peaceq.” If men consulted only their happiness in this life, they would devote themselves to God, whose service is perfect freedom: but if they take eternity into the account, they will confess him to be the only happy man, who enjoys the Divine favour and looks forward with confidence to a participation of the Divine glory.]

  2.      How infatuated are they who delay to seek it!

[Truly, if men were conscious of their danger in an unconverted state, they could no more sleep than they could in a ship that was on fire, or on a rafter on which they were making their escape to land. I pray you, beloved, consider the shortness and uncertainty of time! Consider how every day’s continuance in sin operates to grieve the Holy Spirit of God, to harden your own hearts, to confirm your evil habits, to accumulate your load of guilt, and to augment the misery that awaits you. O! will you delay to turn unto your God? Will you delay one single hour? What if your soul be required of you this very night, and your doom be fixed without a hope or possibility of change for ever? I beseech you, to-day, while it is called to-day, harden not your hearts; but “repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.”]

DCCLXXXII

THE FOLLY OF MAKING A MOCK AT SIN

             Prov. 14:9.

Fools make a mock at sin.

MAN in his first creation was formed after the Divine image; and there was not in his soul the least inclination to evil of any kind. But since his fall, he is become in love with sin: sin is the very element in which he lives: and so unconscious is he of its malignity, that he makes a mock at it. Doubtless all do not carry their impiety to the same extent. Some are openly profane, and given up to all manner of wickedness; not only not being ashamed of their ways, but actually “glorying in their shame.”

We must not however restrict to persons of this description the declaration in our text. The evil that is there complained of is of far wider extent, it more or less attaches to every unconverted man. This will appear, whilst we open to you,

  I.      The conduct here reprobated—

Let us remember what sin is: “it is the transgression of the law.” Whichever table of the law be broken, or whatever command be violated, the violation of it is sin: and to make light of that transgression, whether it be more or less heinous in itself, is to make a mock at sin. Bearing this in mind, we say, that this evil is committed,

  1.      By those who live in sin themselves—

[Passing over the drunkard, who says to his companions, “We will fill ourselves with strong drink; and to-morrow shall be as this day and much more abundant;” and the robber, who invites his fellows, “Come, let us lay wait for blood, that we may fill our houses with spoilc;” and the unhappy prostitute, who “impudently” assaults with importunity the unwary youth; or a variety of other characters alike notorious and abandoned;—passing by these, I say, (whom to have named is quite sufficient,) let us look to the worldling, who, though walking in a more sober way, lives altogether for himself; or look to the self-righteous, who though admired and applauded as characters of superior excellence, have no true humiliation before God, no earnest desires after a Saviour, no real delight in holy exercises, no fixedness of mind to glorify their God. What shall I say of them all? Have they any just views of sin? Have they any suitable apprehensions of the state to which they have been brought by means of sin? Do not their whole spirit and temper shew, that they think light of it? and, if it were set before them in all its malignity and ill desert, would they not say, that the representation was exaggerated, and that the person who gave them the representation was deceived? They need not utter any words, to betray the thoughts of their hearts: these are sufficiently evident by the absence of all those feelings which a just estimate of sin would create: and exactly as those who imagine that God will never punish sin, are said to “contemn God.” so may those, who think that sin will not involve us in misery, be justly said to contemn sin, and, in heart at least, if not in act, to “make a mock at it.”]

  2.      By those who discountenance piety in others—

[Though a form of godliness will gain us applause, no man begins to experience the power of it without exposing himself to the censure of an ungodly world. Let a person be really broken-hearted and contrite, as every sinner ought to be; let him be seeking the Lord Jesus Christ with his whole heart; let him turn his back upon the vanities of the world, and separate himself from the society of those who would ensnare his soul; let him give himself to reading the holy Scriptures, to devout meditation, to fervent prayer, to a diligent use of all the appointed ordinances of religion; let him join himself to the Lord’s people, and choose the excellent of the earth for his companions; let him, in a word, be in earnest in fleeing from the wrath to come, and in laying hold on eternal life; let him do this, and his nearest friends will instantly dissuade him from such a course: they will represent to him the inexpediency of such extravagant measures; they will complain of him as enthusiastic and righteous over-much. They will impute the change that has taken place in him to weakness, or vanity, or perhaps to hypocrisy and a desire of human estimation. Now then I ask, whence would such a disapprobation of his ways arise? Are they not such ways as are marked out by God? Are they not the very footsteps of the flock who have gone before him? Is not this course precisely such as common sense would dictate, and such as all mankind would approve, if the bodily life were in danger? Who would complain of earnestness in a shipwrecked mariner? Who would deride the cries and fears and efforts of a person endeavouring to escape from a house on fire? Yet in matters relating to the soul and to eternity, no sooner is the importance of salvation felt, and manifested, as it ought to be, than all who have any influence endeavour to quiet the fears, and to discourage the exertions, of the awakened soul. Could this be, if sin were viewed by them as God views it? No: the persons who thus discountenance fervent piety, declare, that they see no occasion for it; that we may very well be saved without it; and that sin has no such terrors but that a moderate degree of attention will not suffice to escape from its threatened dangers. What is this, but to “make a mock at sin?”]

That such conduct may appear in its true light, I proceed to shew,

  II.      The folly of it—

However much we make a mock at sin,

  1.      We cannot alter the nature of it—

[Sin is “that abominable thing which God hates:” he cannot look upon it, or on those who commit it, without the utmost abhorrenceg. It is, whether we will believe it or not, “exceeding sinful.” Now we are told by the prophet, that many will “call evil good, and good evil; and will put darkness for light, and light for darkness; bitter for sweet, and sweet for bitteri.” But if the whole universe should do this, would they alter the essential qualities of these things? Would darkness cease to be darkness, and serve all the purposes of light? or would bitter change its properties to sweetness? So, whatever construction men may put upon sin, and however they may palliate its enormity, it will ever remain immutably the same; a defiling, debasing, damning evil; more to be dreaded than death itself. We may call it innocent; but it will “bite like a serpent, and sting like an adder.” We may roll it as a sweet morsel “under our tongue; but it will be the gall of asps within usl.”]

  2.      We cannot avert its consequences—

[God has said, “The wicked shall be turned into hell, and all the nations that forget God.” Now we may say to sinners, as the serpent did to Eve, “Ye shall not surely die:” but we can never separate the penalty from the offence. We may represent the transgression, whatever it may be, as small; and may expatiate upon the goodness of God, and the impossibility of his visiting such an offence with such a tremendous punishment: but we shall not prevail on him to rescind his decree, or to reverse his sentence. He has said, “The soul that sinneth, it shall die:” and die it shall, even “the second death, in the lake that burneth with fire and brimstone:” nor if the whole universe should combine their efforts to avert the sentence, should they ever prevail in any single instance. “The wrath of God is revealed against all ungodliness and unrighteousness of men:” and sooner shall heaven and earth pass away, than one impenitent transgressor escape. How great then must be the folly of making a mock at sin! If we could prevail on God to accord with our views, and to concede that sin should pass unpunished, we might have some plea for our conduct: but if the effect of our representations be only to deceive our own souls, and to rivet the chains with which sin and Satan have already bound us, we must confess that Solomon’s views of such conduct are just, and that they are “fools” who “make a mock at sin.”]

  To all of you then I would, in CONCLUSION, say,

  1.      Make not light of sin yourselves—

[Your souls, your immortal souls, are at stake. Were the consequences of your error only temporary, we might leave you to enjoy your own delusions: but they are eternal. There is no repentance in the grave. “As the tree falls, so it will lie.” If you die under the guilt of sin, your doom is irreversible, your misery everlasting. How do millions that are now in the eternal world curse their folly for making light of sin, in direct opposition to all that God had spoken in his word respecting it! and in what accents would they speak, if they could now have access to you to warn you! I pray you then be wise in time; and seek without delay to obtain “the forgiveness of your sins through the redemption that is in Christ Jesus” — — —]

  2.      Regard not the scoffs of those who do—

[Suppose it desirable to possess the good opinion of the world: yet surely to purchase it at the expense of your immortal soul is to pay too high a price for it: it is but for a moment at all events: and though it is valuable so far as it may give you an influence over them for their good, yet it cannot for one moment be put in competition with the testimony of a good conscience, and the approbation of your God. You are taught to expect, that if you will not countenance the world in their ways, they will do all they can to discountenance you in yours. You see that this has been the case from the beginning: from the time of Abel to this hour, “they who have been born after the flesh have persecuted those who are born of the Spirit:” and not even the Lord Jesus Christ himself could escape their reproaches. “If then they called the Master of the house Beelzebub,” wonder not if his servants also be designated by reproachful namest. If these things come upon you for righteousness sake, receive them as a token for good, and bless God that you are “counted worthy to endure themx.” God permits these things as trials of your faith and love; and if they at any time appear grievous to you, then think of the plaudit of your Judge, and how speedily the very people who now condemn you will themselves “awake to shame and everlasting contempt,” and will be among the foremost to proclaim your praisez. “Be faithful unto death; and God will give you a crown of life.”]

  3.      Endeavour so to walk, that those who mock at sin may have no occasion given them to mock at righteousness also—

[Whilst you in departing from evil “condemn the world,” you may be well assured that they will be glad enough to find occasion against you, and to condemn religion on your account. Endeavour then to “walk wisely before God in a perfect wayb.” Let the world “have no fault to find in you, except concerning the law of your God.” Let not your regard for the duties of the first table lead you to neglect those of the second; but be careful to fulfil the duty of your place and station towards man, as well as that which consists in the more immediate service of your God: and be careful to avoid all needless singularities, which in the sight of God make you neither better nor worse. As for preventing the world from taking offence, that is impossible. Darkness must of necessity “hate the light:” but take care that the light be that which proceeds from God, and not from any “sparks of your own kindling.” “Walk in wisdom towards them that are without:” “give them no occasion to speak reproachfullye:” but so cause “your light to shine before them, that they may be led to glorify your heavenly Father.” Thus, though you should not “win them by your good conversation,” you may at least hope “to put to silence the ignorance of foolish men;” and constrain them, in spite of all their mocking, to confess, that “the righteous is more excellent than his neighbourg.”]

DCCLXXXIII

MAN’S EXPERIENCE KNOWN TO HIMSELF ALONE

             Prov. 14:10.

The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.

THE inward experience of men, any further than it is discovered by acts or other outward signs, must of necessity be known to themselves alone. St. Paul puts the question to us, “Who knoweth the things of a man, save the spirit of man which is in him?” Whether a man be filled with sorrow or joy, he alone can be sensible of the measure and extent of his own feelings.

The assertions in my text will be found true,

  I.      In reference to the concerns of this world—

[Great are the troubles of many, as arising from their own unhappy tempers — — — from their connexions in life — — — or from circumstances of embarrassment in their affairs — — — And who but themselves can fully appreciate their sorrows? — — — On the other hand, the comforts of many are considerable, as flowing from the exercise of benevolence and love — — — from the endearments of domestic life — — — and from that success in their affairs which enables them to supply with ease the wants of themselves and families — — — And of the satisfaction which they feel, a stranger would form a very inadequate conception — — —]

  II.      In reference to the concerns of the soul—

[In matters relating to the soul, the feelings are still more acute. None but the person feeling it can tell “the bitterness” which is occasioned by a sense of sin, with all its aggravations — — — by the prospect of death and judgment, whilst the soul is unprepared to meet its God — — — and by temptations to despondency, and perhaps to suicide itself — — — Job’s friends could not at all appreciate his sorrows, as depicted by himself — — — Nor can any, but the man whose “heart is thus broken,” conceive fully what “a broken and contrite spirit is” — — —

On the other hand, there are in the heart of a true Christian “joys, with which a stranger intermeddleth not.” The peace that is experienced by him, when God speaks peace to his soul, “passeth all understanding” — — — And “the joys” with which he is transported, in the views of his Redeemer’s glory, in the experience of God’s love shed abroad in his heart, and in the earnest and foretaste of his eternal inheritance, “are unspeakable and glorified” — — — These joys are, “the white stone, with a new name written on it, which no man can read, saving he who has received ite” — — — Michal could not understand the exercises of David’s mind — — — Nor can any one fully estimate the blessedness of a soul, when thus admitted to close communion with its God — — —]

  LEARN from hence—

[Contentment—(the very persons whom you envy, are perhaps even envying you — — —) charity—(we can see the outward act only, and can little tell what passes in the hearts of men, whether in a way of humiliation or desire — — —) and earnestness in the ways of God;—that you may attain the deepest measures of contrition, with the sublimest experience of joy. The lower we lay our foundation, the higher we may hope our superstructure shall be raised — — —]

DCCLXXXIV

MISCONCEPTIONS ABOUT THE WAY OF SALVATION

  Prov. 14:12.

There is a way which seemeth right unto a man, but the end thereof are the ways of death.

ON no topic do men express a greater confidence than on the subject of religion; whilst that, of all subjects that can be offered to our consideration, requires most care in our inquiry, and most diffidence in our decision. All other subjects, as far as they can be determined at all, may be determined by reason; and in the investigation of them, reason is to a certain degree free, both in its deliberations and decisions. But spiritual things must be spiritually discerned: they are out of the reach of reason. Reason must judge whether the things which are presented to it are revealed: but, when that point is ascertained, they must be apprehended by faith alone. Reason can tell us nothing about the mystery of redemption: it is faith alone that can apprehend that, or any of the other mysteries connected with it. Moreover, whilst reason can do so little in favour of religion, all the prejudices, and passions, and interests of mankind are acting in full force against it. Faith and sense are always at variance with each other, and always striving for the mastery; and unless faith be in lively exercise, sense is sure to triumph. Hence the Church of God is inundated with errors of various kinds: and hence we need to have frequently inculcated upon our minds the truth contained in our text, “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”

In illustration of this truth, I will point out some of those ways, which, though right in the estimation of those who walk in them, will assuredly terminate in death. No other issue will there be to the way,

  I.      Of sceptical indifference—

[There is a great degree of scepticism prevailing, in reference both to the divine authority of the Holy Scriptures, and to all the principal doctrines contained in them: and men of considerable ability have laboured much to invalidate the former, and to explain away the latter. Hence many will say, ‘How can I ascertain what is true, amidst such a conflict of opinions?’ or, ‘How can I depend on any thing, of which so many great and learned men have doubted? Is it reasonable to suppose that God will call us to an account for not admitting what has been so often controverted, and, in the opinion of some, so successfully refuted? Let us rather hope that God, as a God of mercy, will accept us all, though we do not all walk in that precise way, which those who profess a greater reverence for the Scriptures conceive to be right.’

But these hopes will be found fallacious at the last: for there is far more criminality in unbelief, than men in general are aware of. It does not proceed from any want of evidence in the Scriptures, but from an evil bias in the heart of man. There is “an evil heart of unbelief,” which causes us to depart from the living God. Men will not submit to God, but will exalt themselves against him; and think themselves justified in rejecting whatever they, with the short line of their reason, are unable to fathom. What would a philosopher think of a peasant who should argue thus in reference to sciences which he was unable to comprehend? and in what light must God view us, when we presume to sit in judgment thus on the plainest declarations of his word?

But supposing that there were not so much criminality in unbelief, should we be at all the more justified in neglecting our eternal interests? Does not reason itself teach us, that we are amenable to God for our conduct; and that, whether our views of revelation be more or less clear, we should labour incessantly and with all our might to secure his favour? and should we not use all possible means, particularly such as he himself has prescribed, for the attaining of an insight into his revealed will?

However innocent we may imagine our scepticism to be, or however justifiable the indifference connected with it, this way will at last infallibly end in death. The Jews in the wilderness could not enter into the promised land because of their unbelief: and the same cause will operate also to the exclusion of our souls from heaven. The people who denied the Messiahship of Jesus doubtless thought that they were justified in so doing by a want of evidence: but our Lord said to them, “If ye believe not that I am He, ye shall die in your sinsc:” and in like manner he has commanded it to be proclaimed to every child of man, “He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned.”]

  II.      Of proud formality—

[Multitudes there are, who, like the Pharisees of old, are extremely attentive to the established forms of religion, and are observant of morality also, as far as it is approved by the world. In relation to these things they may be said to be blameless: and so good is the opinion which they entertain of their own state, that they would, without any fear of being confounded, ask, “What lack I yet?” In this state they are approved and admired of men; and therefore they conclude, that they are equally acceptable in the sight of God also. Persons of this description scarcely ever entertain a doubt, or a fear, but that all will issue well with them at the last. But they will find themselves awfully mistaken as soon as ever they go hence. They will then discover, that their obedience was infinitely more defective than ever they conceived it to be: and that, if it had been as blameless as they imagined, it would still have afforded them no ground of hope before God. Had such attainments as these sufficed, St. Paul needed never to have embraced the Gospel at all: or had they been capable of adding any thing to the righteousness of Christ, he never would have desired to be found in Christ, not having his own righteousness which was of the law? How erroneous a way to life this is, will be seen at once in the parable of the Pharisee and the Publican. Few of the formalists of the, present day can say so much in their own favour as he could: he could appeal to God that he was not guilty of such sins as were common in the world, and that, on the contrary, he was observant of many religious duties, “fasting twice every week, and giving tithes of all that he possessed.” Yet, because he viewed his state with self-confidence and self-complacency, he was dismissed without any blessing; whilst the self-abasing Publican was pardoned and justified from all his sins. But thus it ever will be: “God will fill the hungry with good things, but the rich he will send empty awayf: “he will resist the proud, but give grace unto the humble.”]

  III.      Of intolerant bigotry—

[There are not wanting those who imagine that all religion consists in zeal for their own particular sect or party in the Church. Amongst the papists, this error prevails to an awful extent: and happy would it be if it were confined to them; but it is found in protestants also, who are as bitter in proscribing each other, as the papists are in anathematizing them. At what a fearful distance are the churchmen and dissenters separated from each other, from the mere circumstance of their not adopting the same external form of Church government, even whilst they are perfectly agreed in sentiment as to all the fundamental doctrines of Christianity! From the spirit with which they view each other, one would be ready to think that Christ did indeed come to introduce division, not accidentally, but intentionally; not by a separation of his people from the world, but by an alienation of heart from each other. Who has not seen and mourned over the mutual accusations of the two parties, each rejoicing in any evil that can be found in the other, and each wishing the conversion, perhaps I should rather say, the extermination, of the other? And as men hate each other on account of outward forms, so no less are they embittered against each other by a difference in their internal principles; the Arminian hating Calvinists; and the Calvinist despising Arminians! Need I say how much some persons value themselves on the opposition they give to what they call enthusiasm, but what, in fact, is “pure and undefiled religion?” Verily, in persecuting the truth, they think that they do God service: and well pleased they are to render him a service so congenial with the malignity of their own hearts. St. Paul before his conversion was of this very spirit: and our Lord has told us, that in every age such would prove the persecutors and tormentors of his Church. But whoever may be wrong, it is not possible for persons of this description to be right: the very spirit which they breathe shews “whose they are, and whom they serve,” even him “who was a murderer from the beginning,” and who has been the great instigator of persecution from the time of Cain even to the present hour. Let such persons only see St. Paul’s review of his own conduct in relation to this matter, and he cannot doubt one moment whither this path must lead. Or if this convince him not, let him know, that if he possessed all the knowledge and faith and zeal of angels themselves, he would be only as “sounding brass, or a tinkling cymbal,” because he is destitute of that prime Brace grace is essential to the very existence of true religion in the soul, the grace of love.]

  IV.      Of lukewarm attachment to the Gospel—

[Where the Gospel is preached with fidelity, it commends itself to many as true, whilst they yet experience not its saving power on their souls. Yet the very circumstance of their discerning and approving; of it is to them in the place of vital godliness, and an evidence that they are in the way to heaven. But religion is not a mere matter of opinion: it is a principle that pervades the soul, and operates upon all its faculties and powers. See how it wrought in the converts on the day of Pentecost; what new creatures they immediately became! And such will all become, as soon as ever they receive the grace of God in truth. The metaphors by which the Christian life is designated in the Scriptures, sufficiently shew how mistaken they are who rest in a mere approbation of the Gospel without feeling its constraining influence upon their souls: if the running of a race, or wresthng for the mastery, or fighting for one’s life, have any just signification as applied to the Christian’s state, it is impossible for those to be in the way of life who bear no resemblance whatever to persons so engaged: and the total want of anxiety and of exertion which they betray, proves, beyond all doubt, that they are not in the narrow way which leadeth unto life, but in the broad road that leadeth to destruction.]

  V.      Of unsanctified profession—

[Amongst the little company of the Apostles themselves, there was a Judas: and in all the Apostolic Churches also there were some who “professed that they knew God, but in works denied him.” It must not be wondered at therefore if such exist in the Church at this present day. Indeed the parable of the Sower, and that also of the Tares, teaches us to expect, than Satan will sow tares amongst the wheat, and that it is not possible for man to separate them the one from the other. Unhappily, the persons themselves who are unsound at heart are not conscious of it. Satan so blinds their eyes, that they cannot distinguish between the unallowed infirmities of their nature, and the indulged corruptions of their hearts. Their evil tempers which are unsubdued, are regarded us light and venial frailties: their carefulness about the things of this world is softened down to necessary prudence: and the reigning impurity of their hearts is closed under the veil of temptation. Whatever be their besetting sins, they find some excuse for them; and, because they have a zeal for the Gospel and make some sacrifices for it, they conclude that all is well with them. Having “a name to live,” they have no conception that they can be really “dead.” But such persons need to be reminded of what our blessed Lord has so plainly and forcibly declared, namely, that one single lust retained in the soul, though dear as a right eye or necessary as a right hand, will infallibly plunge the soul into that lake of fire that never shall be quenched. Our blessed Lord has warned us, that the “saying, Lord! Lord!” however confidently we may repeat it, will never avail us, whilst we do not the things which he says: and, that though we may have “cast out devils in his name,” we shall find no acceptance with him in the day of judgment, if we have not really, and unreservedly, mortified the whole body of sin. Let all professors of religion know assuredly, that “without holiness, real and universal holiness, no man shall see the Lordo:” and that, whatever estimate they may form of their own state, “not he who commendeth himself shall be approved, but he whom the Lord commendeth.”]

Seeing then that so many mistake the way to heaven,

  I will ADD a few words,

  1.      To guard you against all erroneous ways—

[There is one great evil which more or less pervades all descriptions of men, and that is, an undue confidence in their own opinions. If they “think a thing to be right,” they conclude that it is right, and will take no pains to ascertain the truth or falsehood of their judgment. They think not of the deceitfulness of sin, or of the blindness of their own hearts, or of the subtlety of Satan; but go on confidently, as if they were in no danger of self-deceit. But why has God so often repeated that admonition, “Be not deceived,” if we are not in danger of being carried away by our own delusions? We are told of many whom a deceived heart hath turned aside, so that they cannot deliver their souls, or say, Is there not a lie in my right hand?” And why should not this be our state, as well as the state of others? We actually see it in others: why then should we not suspect it in ourselves? It is certain that a man may “seem to be religious, and yet deceive his own soul, and have all his religion vain,” because of some one sin that is unsubdued, and unperceived within him? I can never therefore too earnestly impress upon your minds the necessity of diffidence in all that relates to your souls. There is but one standard of truth: and by that must every opinion be tried. If the way which you think right will stand the trial of God’s word, it is well: but, if it accord not with that, it will prove delusive in the end, and issue in the everlasting destruction of your souls. Be it ever so specious, it cannot deceive God. To all then I would say, Act in reference to your souls as the mariner does in navigating a dangerous sea: he consults his chart and his compass continually; and, not contented with thinking himself right, he puts his thoughts to the test, and seeks for evidence that he is right. Then may you hope to avoid the rocks and quicksands on which so many thousands perish; and to reach in safety the haven you desire.]

  2.      To point out the only true way—

[There is a way, which seemeth indeed wrong to the greater part of mankind, which, however, is surely right, and the end thereof are the ways of life. This is the way of faith in the Lord Jesus Christ; as Christ himself has told us; “I am the way, and the truth, and the life: no man cometh unto the Father but by me.” This indeed is not approved by the world at large: “to the Jews it is a stumbling-block, and to the Greeks foolishnesss:” but it is “the good old way, wherein whosoever walks shall find rest unto his soul.” Let it not be any matter of astonishment that this way is not generally approved: for it is too humiliating for our proud hearts, and too self-denying for our low and grovelling spirits. Men do not love to renounce all self-dependence, and to have all their wisdom, all their righteousness, and all their strength treasured up in another for their use, to be received daily out of his fulness in answer to urgent and believing prayer. Nor do they like to have that high standard of holiness, which he gives to his disciples as the rule of their life, mid the test of their attainments. But, beloved, this is the only true way to heaven: we must believe in Christ, and live altogether by faith in him, going forward in his strength, and “growing up into him in all things as our living head.” Then, though regarded by men as self-deluding enthusiasts, we shall be approved of our God, and receive at last “the end of our faith, even the salvation of our souls.”]

DCCLXXXV

THE VANITY OF CARNAL MIRTH

             Prov. 14:13.

Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.

WE are apt to imagine, that whatever is sanctioned by the approbation and practice of the world at large, must be right: but we cannot have a more erroneous standard than popular opinion. This is sufficiently evident from the estimation in which mirth and laughter are generally held: they are supposed to constitute the chief happiness of man; whereas they are far from producing any solid happiness at all. To this mistake Solomon refers, in the words preceding the text; and in the text itself he confirms the truth of his own position.

We shall,

  I.      Demonstrate the vanity of carnal mirth—

We mean not to condemn all kinds and degrees of mirth: there certainly is a measure of it that is conducive to good, rather than to evil; “A merry heart maketh a cheerful countenance,” and “doeth good like a medicine.” But carnal mirth is distinct from cheerfulness of disposition; inasmuch as it argues a light frivolous state of mind, and indisposes us for serious and heavenly contemplations. Of this mirth we affirm, that it is,

  1.      Empty—

[Let us examine the mirth which we have at any time experienced; let us weigh it in a balance; let us compare it with that sobriety of mind which results from scenes of woe, and with that tenderness of spirit which is the offspring of sympathy and compassion; and we shall confess, with Solomon, that “it is better to go to the house of mourning than to the house of feasting:” yea, the more we examine it, the more shall we be constrained, like him, to “say of laughter. It is mad; and of mirth, What doeth itb?” It may be justly called, “a filling of our belly with the east wind.”]

  2.      Fictitious—

[The gaiety which is exhibited in worldly company is often assumed, for the purpose of concealing the real feelings of the heart. They who appear so delighted to see each other, have frequently no mutual affection: even the nearest relatives, who seem to participate each other’s joys, have so little real cordiality at home, that they can scarcely endure each other’s conversation; and would be heartily glad, if the knot which binds them together could be dissolved. Truly “in their laughter their heart is sorrowful;” their pride, their envy, their jealousy, their private piques, their domestic troubles, or their worldly cares, make them inwardly sigh, so that they can with difficulty prevent the discovery of the imposture which they are practising. The very emptiness of their pleasure fills them often with disgust; and they are constrained to acknowledge, that “they are feeding on ashes, and that they have a lie in their right hand.”]

  3.      Transient—

[Suppose it to have been for more substantial than it has, yet how speedily has it vanished away! What trace of it remains? It is like a dream when one awaketh: in our dream we thought of satisfaction; but when we awoke, we found ourselves as unsatisfied as ever. If we thought by repeated participation to protract the pleasure, we weakened the zest with which we had partaken of it; and thus diminished, rather than increased, the sum of our enjoyment.]

  4.      Delusive—

[We hoped that the ultimate effect of all our mirth would be an easy comfortable frame: but has it always been so? Has not the very reverse been often experienced by us? Has not “the end of our mirth been heaviness?” An excessive elevation of spirit is naturally calculated to produce depression. Besides, we cannot always shake off reflection: and the thought of having so foolishly wasted our time, instead of improving it in preparation for eternity, will sometimes produce very uneasy sensations. Such warnings as Solomon, and our Lordg, have given us, will frequently obtrude themselves upon us, and make us almost weary of life, while at the same time we are afraid of death: so justly is this mirth compared to “the crackling of thorns under a pot;” the one, after an unprofitable blaze, terminating in smoke and darkness, the other, after a senseless noise, expiring in spleen and melancholy. In fact, there are no people more subject to lowness of spirits, than they who spend their time in vanity and dissipation.

What will be “the end of their mirth” when they come into the eternal world, is inexpressibly awful to consider. Fearful indeed will be the contrast between the festivities of their present, and the wailings of their eternal state! Would to God that man would learn this from a parablek! but, if they will not, they must realize it in their own experience.]

That we may not appear as if we would deprive you of all happiness, we shall—

  II.      Shew how we may attain more solid mirth—

There is evidently a contrast intended in the text: for when it is said that “the end of that mirth is heaviness,” it is implied, that there is another species of mirth that shall end in a very different manner.

The Gospel is a source of mirth to all who embrace it—

[The Gospel is called “glad tidings of great joy to all people.” It proclaims salvation to a ruined world; nor can it fail of creating the liveliest emotions of joy wherever it is received — — —]

And the mirth resulting from it, is the very reverse of carnal mirth—

[It is solid.—Behold the change wrought in the first converts! see them turned from darkness to light, and from the power of Satan unto God! see them enjoying peace with God and in their own consciences! see them filled with love to each other, and with admiring and adoring thoughts of their beloved Saviour! Can we wonder that they ate their bread with gladness and singleness of heart, blessing and praising God? Yet precisely the same grounds of joy has every one that truly believes in Christ. The Prodigal fancied that he was in the road to joy, when he was wasting his substance in riotous living: but he never tasted real happiness till he returned to his father’s house: then “he began to eat, and drink, and be merry.”

It is permanent.—It will consist with trials and tribulations; yea, it will even arise out of them: we may be “sorrowful, yet alway rejoicingo.” And, as it is not interrupted by the occurrences of life, so neither will it be terminated by death: it will then be augmented a thousand-fold: and continue without interruption to all eternity — — —]

  ADDRESS—

  1.      The young and gay—

[Follow your career of pleasure as long as you will, you will be constrained to say at last, with Solomon, not only that it was all “vanity,” but also “vexation of spirit.” Yet think not, that in dissuading you from these lying vanities, we would deprive you of all happiness: we wish only that you should exchange that which is empty and delusive, for that which will afford you present and eternal satisfaction. Even your past experience may suffice to shew you, that “in the fulness of your sufficiency you have been in straitsq:” try now what the service and enjoyment of God can do for you; and you shall find that religion’s “ways are indeed ways of pleasantness and peace.”]

  2.      Those who profess godliness—

[In avoiding carnal mirth, you must be careful not to give occasion to the world to represent religion as sour and morose. There is a cheerfulness which recommends religion, and which it is both your duty and privilege to maintain. Yet, on the other hand, beware of levity. Live nigh to God, and you will easily find the proper medium. “God has certainly given you all things richly to enjoy:” yet it is in himself alone, and in the light of his countenance, that you must seek your happiness. There you are sure to find it; and while you find it in him, you will shine as lights in a dark world, and recommend the Gospel to all around you.]

DCCLXXXVI

THE DANGER OF BACKSLIDING

             Prov. 14:14.

The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.

THOUGH God does not select those as objects of his mercy, who are most diligent in external duties, yet he increases his favours to those whom he has chosen, in proportion as they themselves are earnest in improving what he has already bestowed upon them. In the dispensations of his providence it is generally found, that “the diligent hand maketh rich:” but in the dispensations of his grace, this seems to be an unalterable rule of his procedure: “his ways with respect to these things are equal;” “whatsover a man sows, that he may assuredly expect to reap:” “to him that hath, shall be given, and he shall have abundance.” To this effect are the declarations before us; in which we may observe,

  I.      The danger of backsliding—

Open apostasy is confessedly a certain road to destruction: but we may also perish by indulging the more specious and equally dangerous habit of secret declension. Not that every variation in our frame constitutes us backsliders in heart; (for who then could be saved?)

       but,

We come under this description,

  1.      When we are habitually remiss in secret duties—

[It is possible we may once have run well, and enjoyed much blessedness in the service of our God; and yet have been so hindered in our course, as to have relapsed into a state of coldness and formality. The word, which was once precious, may have lost its savour; and prayer, which was once delightful, may have become an irksome task. Both public and private ordinances may have degenerated into an empty form, in which God is not enjoyed, nor is any blessing received. Where this is the case the person must surely be denominated a “backslider in heart.”]

  2.      When we habitually indulge any secret lusts—

[Whatever attainments a man may have made in religion, if his heart be not whole with God, he will sooner or later decline; and that which was his besetting sin in his state of ignorance, will regain its ascendency, and (as far at least as relates to its inward workings) recover its dominion over him. He may still, for his profession sake, restrain sin, in a measure, as to its outward exercise, while yet its inward power is unsubdued. Was he naturally addicted to pride, envy, malice, covetousness, lewdness, or any other sin? If he allow it to return upon him after he has been once purged from it, if he be averse to have the evil of it pointed out to him, if he justify it, or cover his fault with excuses, instead of endeavouring earnestly to amend it, he certainly is a backslider in heart—]

In either of these states we are exposed to the most imminent danger—

[There are a variety of ways in which God will punish sin, but none so terrible as that specified in the words before us. If God were to fill the backslider with acute and long-continued pain, or visit him with some other temporal affliction, it might work for good, and bring him to consideration and repentance: but if he give him up to his own heart’s lusts, and leave him to be “filled with his own ways,” nothing but a certain and aggravated condemnation can ensue. Was he far from God? he will be further still: was he addicted to any sin? he will be more and more enslaved by it: nor can there be a doubt, but that God will give us up to this judgment, if we “leave off to behave ourselves wisely,” and return to the indulgence of wilful neglects and secret sins — — —]

But we shall see a strong additional motive to persevere, if we consider,

  II.      The benefit of maintaining steadfastness in religion—

The “good man” is here put in contrast with the backslider—

[As every occasional declension does not denominate a man a wilful backslider, so neither does every transient inclination to virtue denominate a man good. To be truly good, he must set out well, and “hold on his way,” causing his “light to shine more and more unto the perfect day.”]

Such an one shall find much satisfaction both in and from his way:

He shall have the comfort of seeing that he is advancing in religion—

[The testimony of a good conscience is one of the richest comforts we can enjoy. Hezekiah pleaded it before God in a dying hour, not indeed as a ground of justification before him, but as a ground whereon he might hope for some favourable indulgence with respect to the continuance of this present life. And Paul, in the near prospect of the eternal world, found it a source of unutterable joyg. Now this satisfaction every upright soul shall enjoy. If he cannot distinctly see the progressive steps of his advancement from day to day, he shall have a testimony in his own conscience that he is on the whole advancing: he shall feel himself more and more fixed in his “purpose to cleave unto the Lord,” and increasingly desirous of approving himself faithful to his God and Saviour.]

He shall also enjoy more abundant manifestations of God’s love—

[God will not leave his people without witness that he is pleased with their endeavours to serve and honour him. “He is a rewarder of them that diligently seek him.” If he behold any persons striving to please him, “he will love them and come unto them, and sup with them, and manifest himself to them as he does not unto the world:” and the more diligent he sees them in doing his will, the more richly will he impart to them the tokens of his love, and the more abundantly communicate to them the blessings of grace and peacei.]

His prospects, moreover, of the eternal world shall be more bright and glorious—

[To many does God vouchsafe, as to Moses from Mount Pisgah, delightful prospects of the heavenly Canaan. He draws aside the veil, and suffers them to enter into the holy of holies, that they may behold his glory, and receive a foretaste of the blessedness which they shall one day enjoy in his presence. But on whom are these special favours bestowed? on the slothful, the careless, the inconstant? No. It is “the faithful man that shall abound with these blessings;” it is “him that rejoiceth in working righteousness, that the Lord will meet” in this intimate and endearing manner.]

  INFER—

  1.      How much more ready is God to shew mercy than to execute his judgments!

[Had God been extreme to mark what is done amiss, who is there amongst us, whom he would not often have abandoned in an hour of secret declension? But he is full of compassion; and “judgment is his strange work,” to which he is greatly averse. At this very moment does he follow the backslider with the most earnest invitations, and most gracious promises, saying, “Return, ye backsliding children, and I will heal your backslidings, and love you freely.” Let us thankfully acknowledge his long-suffering and forbearance; and seek that happiness in the service of our God, which we shall in vain look for in any deviations from the path of duty.]

  2.      What need have we to watch over our own hearts!

[We are bidden to “keep our hearts with all diligence, because out of them are the issues of life and death:” and indeed we have need to guard them well, because they are so “bent to backslide from God.” It will be rarely, if ever, found, that the watchful Christian is left to fall into any gross sin. Men decline from God in secret, before he withdraws from them his restraining grace: they have chosen some evil “way of their own,” and deliberately followed it in their hearts, before God leaves them to be “filled with it.” If then we would not be swept away with a deluge of iniquity, let us be careful to stop the breach at first; for, if left a little time, it will widen, till it defies our utmost exertions. The present satisfaction, as well as the future salvation, of our souls depends on a stead-fast walk with God. Let us then “hold fast the profession of our faith, and the practice of our duty, without wavering:” and “let us look to ourselves that we lose not the things which we have wrought, but that we receive a full reward.”]

DCCLXXXVII

THE FEAR OF THE LORD A SOURCE OF MUCH GOOD

             Prov. 14:26.

In the fear of the Lord is strong confidence; and his children shall have a place of refuge.

IN the Holy Scriptures there is often much contained in a small space. Hence we read them frequently without discerning one half of their beauty and importance — — — In the passage before us, we have in a concentrated form the benefits arising from the fear of God. They are two:

  I.      Confidence—

Before we speak of the benefit itself, we must endeavour to attain accurate views of that from which it flows. By “the fear of the Lord,” I understand such a fear as brings us to his footstool; and such a fear as stimulates us to an unreserved surrender of ourselves to him. It is clear that it must comprehend these, and cannot possibly exist without them — — — Now, wherever this is found, there is “a strong confidence” of acceptance with God; a confidence founded,

  1.      On the general character of God—

[There is, in the mind of every one who has the least knowledge of God, a persuasion that “he delights in mercy:” and though this of itself is not sufficient to warrant a confidence of our acceptance with him, it is a strong confirmation of our confidence, when we have really come to him with a humble believing, and obediential fear — — —]

  2.      On the Scripture account of him, as revealed to us in Christ Jesus—

[There we see his assumption of our nature, his death upon the cross as an atonement for our sins, his ascension to heaven, to govern all things for the good of his Church and people. O! what confidence must such wonders of love and mercy inspire! Can we turn to him in faith and fear, and doubt his willingness to receive us? Impossible. It cannot be but that our “confidence” in such a God must be “strong” — — —]

  3.      On the express promises which he has given us in his word—

[These are “exceeding great and precious,” and fully commensurate with all our wants. There is no state in which we can be, that has not a promise especially adapted to it. Only let those be embraced, and the most desponding soul must be comforted — — —]

To them, under all circumstances, is afforded,

  II.      Safety—

They stand in the relation of “children” to God, who “is not ashamed to be called their God” and Father. And to them there is ever open “a place of refuge,”

  1.      From the calamities of life—

[True, the saints are exposed to calamities like other men; but they see that every thing, whoever be the instrument, proceeds in reality from their Father’s hand, who sends it only for their good. Hence the very character of the visitation is changed; and instead of being an occasion for mourning, it is welcomed as a blessing in disguise — — —]

  2.      From the assaults of Satan—

[Doubtless Satan will exert himself to the uttermost to harass and destroy them: but they are furnished with armour to withstand his fiercest assaultsf; and they have an impregnable fortress ever open to them, even “the name of the Lord, which is to them as a strong tower, wherein they are safe.” And, after maintaining their conflict the appointed time, they are sure of beholding “him bruised under their feeth.”]

  3.      From the fears of death—

[Death is still an enemy: but they triumph over him, saying, “O death, where is thy sting? O grave, where is thy victory?” They are enabled to number him amongst their friends and treasure; and to long for his arrival, to introduce them into the more immediate presence of their Godk — — —]

  4.      From all the penal consequences of sin—

[At the very bar of judgment itself they stand with great boldness. The curses of the Law infuse no terror into their minds; because they can point to “Him who has redeemed them from its curse, having himself become a curse for them.” “To them there is no condemnationm:” to them remains nothing but unbounded, everlasting bliss — — —]

  ADDRESS—

  1.      Those who have confidence without fear—

[This is the state of the world at large — — — But such confidence is presumption: it is “the broken and contrite soul, and that alone, which God will not despise;”— — — To them, therefore, would I say, “Awake, and arise; and Christ will give you lighto.”]

  2.      Those who have fear without confidence—

[Brethren, you should not so dishonour your Lord and Saviour. If only you have such a fear of God as humbles you before him, and makes you desire truly and unfeignedly to serve him, what reason have you to entertain any doubt of his willingness to save you? Has God become a man for you, and died upon the cross for you; and is he ordering every thing for you, both in heaven and earth; and should you not trust in him? Be ashamed of entertaining such unworthy thoughts of him, and cast yourselves altogether upon him both for time and for eternity — — —]

  3.      Those who have the happiness of uniting both—

[This is the state in which you should both live and die. It is the due mixture of fear and confidence which will bring you to that holy frame in which God most delights. He would have you ever to “rejoice with trembling,” and to tremble with rejoicing — — —]

DCCLXXXVIII

THE OMNIPRESENCE OF GOD

             Prov. 15:3.

The eyes of the Lord are in every place, beholding the evil and the good.

THE omnipresence of the Deity is plain and obvious to all, who have learned to acknowledge the unity of God. The heathens indeed, who worshipped a multitude of gods, assigned to each his proper limits, conceiving that they who could exert their power in the hills, were destitute of power in the neighbouring valleys. But this absurd idea arose from their polytheism; and vanishes the very instant we confess the true God. The Scriptures place this matter beyond a doubt: every page of the inspired volume either expressly asserts the omnipresence of God, or takes it for granted as an unquestionable truth. In the words before us, Solomon not only affirms it, but declares, that God is actively employed throughout the whole universe in inspecting the ways of men.

In discoursing on his words we shall shew,

  I.      The truth of his assertion—

[One would suppose that reason itself might discern the point in question: for, if God be not every where present, how can he either govern, or judge, the world? His creatures, if removed from the sphere of his observation, would be independent of him: and, if withdrawn from his sight, would cease to feel any responsibility for their actions; since, being ignorant of what they did, he would be altogether unqualified to pass upon them any sentence of condemnation or acquittal.

But, to proceed on surer ground, let us notice the declarations of holy men, and especially of God himself, respecting this point.

If we look into the Old Testament, we shall find, that the testimony of all the prophets is in perfect correspondence with those words of David, “The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts.” Sometimes they assert this matter as a thing they know, and are assured of; “I know,” says Job, “that no thought can be withholden from thee.” Sometimes, with yet greater energy, they make it a subject of appeal to the whole universe, defying any one to gainsay, or even to doubt, it; “Doth he not see my ways, and count all my steps!” Sometimes they labour to convey this truth under the most impressive images: “His eyes behold, his eye-lids try, the children of men.”

In the New Testament, the same important truth is inculcated in terms equally clear and energetic. Not to mention mere assertions, or acknowledgmentsf, that “God knoweth all things,” the author of the Epistle to the Hebrews represents the perfect insight of the Deity into the hearts of men under the image of the sacrifices, which, when flayed and cut down the back-bone, were open to the minutest inspection of the priests: “All things are naked and opened unto the eyes of Him with whom we have to do.”

But let us now turn our attention to God’s own declarations. He is peculiarly jealous with respect to this attribute. In reference to “places” and “persons,” he says, “Am I a God at hand, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord: do not I fill heaven and earth? saith the Lord.” Again, in reference to things that might be supposed most beyond his reach, he says, “I know the things that come into your mind, every one of them.” And when an atheistical world have entertained doubts respecting this, and said, “Thick clouds are a covering to himk;” “he cannot see, he will not regard us;” he has risen with utter indignation to vindicate his injured honour; “Understand ye brutish among the people; and, ye fools, when will ye be wise? He that planted the ear, shall he not hear? he that formed the eye, shall he not see?”]

To multiply proofs of so plain a point is needless.

We shall therefore pass on to shew,

  II.      The concern we have in it—

[Here the text directs and limits our views. “The evil and the good” are objects of his unwearied attention; and consequently, both the one and the other are equally interested in the subject before us.

Let “the evil” then consider their concern in this momentous truth. God views them all, at all times, in all places, under all circumstances. If they come up to worship in his sanctuary, he sees their impious mockery, while “they draw nigh to him with their lips, but are far from him in their hearts.” He follows them to their families, and observes all their tempers, dispositions, and conduct. He enters with them into their shops: he inspects their weights and measures; he examines their commodities; he hears their bargains: he marks their deviations from truth and honesty. He retires with them to their chambers, and “compasseth about their beds,” (for “the darkness and light to him are both alike”) and notices their every thought. If they were to go up to heaven, or down to hell, they could not for one moment escape his all-seeing eyep.

But for what end does he thus “behold” them? Is he a mere curious or unconcerned spectator? no: “he pondereth all their goings,” in order to restrain that excess of wickedness which would militate against his sovereign appointments; to confound their daring attempts against his church and people; to over-rule for the accomplishment of his own purposes the voluntary exercise of their own inveterate corruptions; and finally to justify himself in the eternal judgments, which he will hereafter inflict upon them.

O that the wicked would consider these things, and lay them to heart, while yet they might obtain mercy!

Next let “the good” consider their concern also in this truth. “God’s eye is on them also: and his ear is open to their prayers.” He meets them in his house of prayery: if there were but one broken-hearted sinner in the midst of a whole congregation, God would fix his eye in a more especial manner upon him. When they go forth into the world, he follows them as closely as their shadow, When they retire to their secret chamber, he “draws nigh to themb,” and “manifests himself to them as he does not unto the world.”

And wherefore is all this solicitude about such unworthy creatures? wherefore is all this attention to their concerns? “Hear, O heavens; and be astonished. O earth.” God has deigned to inform us on this subject, and to declare, that he “beholds the good,” to protect them in danger; to comfort them in troublee: to supply their wants; to over-rule for good their multiplied afflictionsg; lastly, he notices them, to observe the workings of his grace in them, in order that he may proclaim before the assembled universe the secret exercises of piety in their hearts, and give a lively demonstration to all, that in exalting them to a participation of his glory, he acts agreeably to the immutable dictates of justice and equity.

Let the righteous then “set the Lord always before them.” Let them “walk circumspectly,” that they may not grieve him; and actively, that they may please him well in all things: and, whatever difficulties they may have to contend with, let them proceed boldly, and “endure, as seeing him that is invisible.”]

DCCLXXXIX

THE UPRIGHT ALONE ACCEPTABLE TO GOD

  Prov. 15:8.

The sacrifice of the wicked is an abomination unto the Lord: but the prayer of the upright is his delight.

THE language of Scripture is often extraordinarily emphatic. This not unfrequently arises from the strength of the metaphors that are used to express the mind of the writer: and frequently from his speaking of God in terms, which, in their strict sense, are applicable only to men. Of course, we are not to conceive of God as possessing either parts or passions; and when either the one or the other are ascribed to him, we must regard it only as a condescension to our weakness, which is incapable of comprehending any thing respecting God, except by a sort of comparison of him with man. Of all his natural perfections, such as immensity and eternity, we know nothing at all: that is to say, our knowledge is merely negative. And respecting his moral perfections, as justice, mercy, truth, we know as little, except as we transfer to him the notions which we have formed of such perfections as exist in the human mind. We associate very distinct ideas with those attributes as applied to man: and by the help of those terms we express what we conceive to regulate the actions of God

in the moral government of the universe. In like manner, when we speak of any thing being “an abomination” or “a delight” to God, we mean only, that he will act in reference to that thing as we should towards any thing which excited such feelings in our minds. This is clearly understood by all. No man needs to be informed, that God is not susceptible of such feelings, or capable of those emotions which such feelings import: we therefore, in conformity with Scripture, shall proceed to speak of God in the same figurative language: and we pray God that your minds may be suitably impressed by it, whilst we consider,

  I.      The truths here asserted—

  1.      “The sacrifice of the wicked is an abomination to the Lord”—

[Where so strong an assertion is used in reference to any character, it is obvious, that we ought to understand, very clearly and distinctly, who they are that are designated by that character. For instance, suppose that under this general term. “the wicked,” we were to comprehend those only who are grossly and openly immoral, we should release all others from any participation in the feelings which the assertion respecting them is intended to create. But this we cannot do: for Solomon himself has accurately defined the character which he is here speaking of: and after defining it, has annexed to that very definition the same declaration as occurs in my text: “He that turneth away his ear from hearing the law, even HIS prayer shall be abomination.” You will observe then, that the wicked is one who is inattentive to the commands of God in his word, and averse to comply with the requisitions of his Law and of his Gospel — — —

Now such an one, even though he be guilty of no flagrant sins, is an abomination to the Lord. The rebellious state of his mind is most offensive to God: and therefore every thing that he does is hateful to him: “A high look, and a proud heart, and even the ploughing of the wicked, is sin.” No act can be more innocent than that of ploughing: but the most innocent acts of such a person participate in the guilt of his general state and habit of mind.

His most religious acts too are hateful to God: his very “sacrifices” are an abomination. In the first chapter of Isaiah’s prophecies, the Jews are represented as bringing the offerings appointed by the Law, as bringing the best too, and in great number, and at the seasons ordained by God himself: and as accompanying those sacrifices with fervent prayer; and yet as being, at the same time, objects of God’s utter abhorrence, because their conduct was altogether at variance with their professions. In another chapter he speaks of them as “taking delight in approaching to God,” and as abounding in the self-denying exercises of fasting and prayer; and yet as altogether hateful in his sighte. The prophet Amos speaks strongly to the same effect. To what an extent the services of such persons are abhorred, God himself has told us: “He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog’s neck: he that offereth an oblation, as if he offered swine’s blood: he that burneth incense, as if he blessed an idol.” I pray you, Brethren, to mark these expressions, and to apply them to yourselves whilst living in an unhumbled and unconverted state: for, “whilst you regard any iniquity in your heart, the Lord will not hear you: your very prayers are turned into sin.]

  2.      “But the prayer of the upright is God’s delight”—

[”The upright” is he who truly and unfeignedly gives himself up to God, to be saved in his appointed way, — — —and to serve him with a pure heart and mind — — — Of such an one God approves: and both his person and his services are accepted of him: “The prayer of such an one is God’s delight.” In itself it may be no more than a few broken accents, or a desire expressed only in sighs and groans: but it enters into the ears of the Lord of Hosts, and shall be answered by him to the full extent of its import. It is, in reality, the voice of his own Spirit in the suppliant: and as “he knows the mind of the Spirit,” so he cannot but delight in every petition that is dictated by him. Besides, in the prayer of the upright there are dispositions exercised, which are “in the sight of God of great pricei” The suppliant himself perhaps is mourning as though he could never hope for acceptance: but God listens to him with unspeakable delight: he loves “the prayer that goeth not out of feigned lips:” above all, he delights in the prayer of the upright, because it gives scope for the exerclse of love and mercy towards the poor suppliant, and for a rich communication of all spiritual blessings to his soul. God “will be inquired of by his peoplel,” before he will impart to them his promised blessings: and the moment they do pray to him, he is like a mother that hears the cry of her beloved infant, whom she instantly presses to her bosom, and in administering to whose necessities she finds relief, as it were, to her own soul. See this exemplified in his dealings with repenting Ephraim: “Surely I have heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke: turn thou me and I shall be turned; for thou art the Lord my God.” “Is not Ephraim my dear son? is he not a pleasant child? for since I spake against him, I do earnestly remember him still: yea, my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” Here we see a true picture of what every upright soul shall experience. Let us only be “Israelites indeed, and without guile, and our blessed Saviour will see us under the fig-tree,” or in our most secret retirements, and visit us in due season with the most endearing expressions of his love..]

Such are the truths asserted in our text. We now proceed to suggest,

  II.      Some obvious deductions from them—

From these truths it is evident,

  1.      That God’s views of sin are widely different from those of men—

[Men, if free from gross sin, imagine, that they have little cause for self-reproach. They see no evil in the general course of this world: the pleasures, the gaieties, the amusements of it, are all accounted innocent; and if a man perform respectably the different offices of social life, they think he has nothing to apprehend in the eternal world. But “God’s thoughts are widely different from theirs.” We will suppose, for argument sake, that there is nothing flagrantly sinful in conviviality, and a round of pleasurable amusements; yet inasmuch as such a state argues a departure of the soul from God, and strengthens its habit of rebellion against him, it is highly sinful: and should be so esteemed by all who would not deceive their own souls. For, if the very best actions of such persons are hateful to God, if the very sacrifices with which they attempt to honour him are an abomination in his sight, what must those actions be which have no respect to him, but which tend to banish him from their thoughts, and from the world? I tell you, Brethren, that “to walk according to the course of this world, is to walk according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.” You cannot be of the world and of Jesus Christ at the same timep: “you cannot serve God and Mammon too.” You may as well imagine light can have communion with darkness, and Christ with Belial, as that a person truly “upright” and believing, can find pleasure in the society of “the wicked” and unbelieving. “The friendship of the world is” essentially, as well as constructively, a state of enmity against Gods.” Whatever therefore may be pleaded in extenuation of those habits in which the more respectable part of the world are living, they are all, whether social or personal, civil or religious, one continued act of sin, as long as the soul continues alienated from God, and not altogether devoted to his fear: and the man who thinks himself safe because he is in a path frequented by the great mass of his fellow-creatures, will find himself fearfully mistaken the moment he comes to the termination of it.]

  2.      That the provisions of the Gospel are admirably suited to our necessities—

[Here is “a wicked man:” he offers “a sacrifice” to his offended God: that very sacrifice is “an abomination to the Lord. Must the man then be left to perish? No: the Gospel reveals to him a sacrifice which is pleasing and acceptable to God, and which shall avail for the salvation of all who trust in it, even the sacrifice of the Lord Jesus, who “presented himself an offering and a sacrifice to God for a sweet smelling savour.” Again; Man, though originally made upright, has fallenx, and become utterly averse to God and his law. As for creating himself anew, he can no more do it than he could create himself at first. Shall he then perish? No: the Gospel proclaims to him a promise from almighty God, that “he will give him a new heart, and renew a right spirit within him;” so that, as the most guilty may be forgiven through the atonement that has been offered for him, so the most polluted may be “transformed into the very image of his God in righteousness and true holiness.” Thus may those who were odious as the fallen angels, become us accepted and as happy as the angels that have never sinned. O! Brethren, when will you study this blessed Gospel? when will you search into it, to find a remedy for your diseases, and a supply for your wants? Behold it is “a fountain opened,” and ever flowing for the relief of sinful man: and every sinner in the universe is invited to “come and drink of it without money and without price.” I would that you should no longer be “an abomination” to your God! I would that he should look upon you with “delight,” yea, that he should “rejoice over you with joy, and rest in his love, and joy over you with singingc!”]

  3.      That by the heart, and not by the mere acts, will God form his estimate of us in the last day—

[I know that our actions will be brought into judgment, and be adduced as evidences of our state before God, and as grounds of the sentence that shall be passed upon us. But it is not merely as acts that they will be either rewarded or punished; but as evidences of the real state of our souls. Even in human judicatories the object inquired into is, the intent of the mind. It is malice prepense that constitutes murder: where that did not exist, the act of killing is not accounted murder: but where that manifestly did exist, there the attempt to kill, though unsuccessful, has the penalty of murder attached to it. Thus at the bar of judgment, the sacrifices of a wicked man, how numerous or costly soever they were, will be regarded as of no value: whilst the mere sighing of an upright soul shall not lose its reward. Let that then which is chiefly marked by God, be chiefly attended to by us. Let us endeavour to get our “hearts right before God.” Let us remember, that, whether evidenced by overt acts or not, he can discern its real state: for “he searcheth the heart and trieth the reins.” “To him all things are naked and openede;” as the sacrifices of old, when flayed and cut open, were to the eye of the priest who inspected them. “Hell and destruction are before him: how much more then the hearts of the children of men!” “He weigheth the spiritsg,” and discerns exactly how much there is of every different motive that may operate to the production of every act. Watch, therefore, and examine carefully the state of your own hearts: and as “he requireth truth in the inward parts,” cease not to pray day and night, that, being “perfect and upright before him,” you may have light in darknessi, peace in death, and glory in eternityl.]

DCCXC

INSTRUCTION TO BE OBEYED

             Prov. 15:32.

He that refuseth instruction, despiseth his own soul.

THE Scriptures speak plainly, and represent things as they really are. Perhaps there is no man that would acknowledge he despised God: yet does God lay that sin to the charge of all who question his retributive justice: “Wherefore doth the wicked contemn God, while he doth say in his heart, Thou wilt not require it?” So none would confess that they “despise their own souls:” yet is that the real character of all who refuse the instruction which God sends to them by his written word, and by the ministration of his faithful servants. And this will appear, if we consider,

  I.      The need that every man has of divine instruction—

Much may be known to man from sensation and reflection: he may gather much from observation and experience, and the mere force of reasoning, without any revelation from heaven: but without divine instruction,

  1.      He can never know the extent of his wants—

[He cannot know his fall in Adam, or the depravity of his fallen nature, or his utter incapacity to restore himself to God’s favour. If told that “his carnal mind is enmity against God,” and that “without Christ he can do nothing,” and that God alone can give him either to will or to do any thing agreeable to the divine command, he would think it all a libel upon human nature. It is revelation alone that can give him any just views on these subjects — — —]

  2.      He can still less know how those wants are to be supplied—

[Who could ever have thought that God himself should become incarnate, and live and die for the express purpose of supplying the necessities of his fallen creatures? Who could ever have imagined that God’s righteousness should be imputed to man? and that the Spirit of the living God should ever dwell in man, for the purpose of revealing the Saviour to him, and of imparting to him the divine image? A man not instructed in these things can know nothing about them. They are all matters of pure revelation, and directly contrary to those methods of salvation which uninstructed man would have adopted for himself — — —]

  3.      He can never avail himself of those offers which God has made to him in the Gospel—

[In the Holy Scriptures are contained “exceeding great and precious promises,” yea, promises confirmed by an oath, and ratified by an everlasting covenant. These promises relate to every want of fallen man, and make over to him a supply of every want by the simple exercise of faith on the part of man. How can the unenlightened man obtain an interest in these? How is it possible for him to lay hold of them, and rest upon them, and plead them before God, when he has never been instructed in relation to them? — — — It is obvious, that without divine instruction he must for ever lie under the guilt and power of his sins, and endure the punishment due to his unrepented and unpardoned transgressions.]

What then must be,

  II.      The light in which he must be viewed, who refuses instruction?

We use by no means too strong an expression, if we say, “He despises his own soul.” For,

  1.      He grievously underrates its value—

[Who can estimate the value of an immortal soul, a soul capable of knowing, honouring, and enjoying, the Most High God: and actually assured of that honour, if only it obtain the knowledge of Christ, and repose all its confidence in him? But, to judge of its value aright, we must take into account the love that God has borne towards it, and the price which our adorable Lord and Saviour has paid for its redemption. Contemplate its nature and its capacity, its estimation by God, and its eternal destinies: and then say. Whether the man who refuses the instruction whereby he is to be made happy, does not altogether betray an ignorance of its true value? — — —]

  2.      He shamefully disregards its interests—

[Without an attention to the concerns of the soul, it is in vain to hope that it can ever be happy in the eternal world. The man that refuses divine instruction, does in reality inflict upon his soul the heaviest judgment that it can sustain in this life: he says, in fact, ‘Let me alone, that I may go on to increase my guilt, and “treasure up for myself wrath against the day of wrath.” ’ What would be thought of a man who should so trifle with his temporal interests? Would there be any term of reproach too harsh or too contemptuous whereby to designate so foolish a character? What, then, must we say of a man who so neglects the interests of his soul? — — —]

  3.      He casts it away for a thing of nought—

[Give to sensual gratifications all the importance you will, they are only as the small dust upon the balance when weighed against the soul. Yet for these does the man who refuses instruction sell his soul. Truly, if Esau “despised his birthright,” when he “sold it for a mess of pottage,” much more do they pour contempt upon their own souls, who, for any consideration whatever, abandon all reasonable hopes of heaven, and subject themselves to the infliction of everlasting misery in hell — — —]

  ADDRESS—

  1.      Avail yourselves now of the opportunities that are afforded you—

[There has been declared unto you from time to time, so far as I have been enabled to declare it, “the whole counsel of God.” Think what improvement you have made of these instructions — — — and what will be your reflections in the eternal world, if you reject them — — — Indeed, whilst disregarding the instructions given you, you greatly “wrong your own souls,” and act as persons that are “in love with deathd.” O that ye may be wise ere it be too late! For, “if they escaped not, who refused Moses who spake on earth, much more shall not ye escape, if ye turn away from him, even the Lord Jesus, who now speaketh to you from heaven.”]

  2.      “Be doers of the word, and not hearers only, deceiving your own selves”—

[Instruction, if it abide in the understanding only, will be of no profit. To be really useful, it must descend into your hearts, and operate in your lives. Our blessed Lord’s warning upon this subject deserves your deepest attention. I would have you not only wise, but “wise unto salvation.” I would not that you should erect a house upon the sand; and that, after all your labour, it should fall upon your heads, and crush you; but rather, that you should build your house upon a rock, and find it able to shelter you from all the storms and tempests that ever can assault it. This will shew that “you have real love to your soulh;” and richly shall you “be recompensed at the resurrection of the just.”]

DCCXCI

MAN’S ESTIMATE OF HIMSELF AND GOD’S CONTRASTED

             Prov. 16:2.

All the ways of a man are clean in his own eyes: but the Lord weigheth the spirits.

AMONGST the purest joys of a Christian is “the testimony of a good conscience;” and all the labour that can possibly be bestowed on the attainment of it will be well repaid by the acquisition. But we must not forget, that man is a fallen creature, and that his mind and conscience partake of the defilement which sin has brought upon all the faculties of his soul. Hence it is necessary to try even the verdict of conscience itself, and not to trust too implicitly to its representations. To “put evil for good, and good for evil; bitter for sweet, and sweet for bitter; darkness for light, and light for darkness;” is, alas! but too common, and more especially in forming an estimate of our own character and conduct. So has Solomon informed us in the words which we have just read: from which we shall take occasion to shew,

  I.      Whence it is that men have such an over-weening confidence respecting the rectitude of their own ways—

We can know little of mankind, if we do not know that men of every character and every class go forward in their respective ways with a considerable measure of self-confidence, and self-approbation: and, as Solomon elsewhere observes, that “every way of a man is right in his own eyes.” Now whence does this arise? How is it that all, notwithstanding the vast difference there is in their habits and conduct, yet think themselves right? We apprehend that it arises from hence:

  1.      They judge themselves by a wrong standard—

[Every man has a standard of his own, suited to the views and habits of the class among whom he moves. Some allow themselves in a very great latitude, both of principle and practice; and never condemn themselves, unless they grossly violate the code that is established amongst their own particular associates: they are “clean in their own eyes,” as long as they keep within the bounds of purity which their own friends prescribe. Others are far more strict, as Paul in his unconverted state was. “As touching the righteousness of the law, he was, in his own estimation, blameless:” so blameless, as to be quite sure of his acceptance before God: “I was alive without the law once.” His very zeal, which was so hateful in the sight of God, and so directly pointed against the Lord Jesus Christ himself, furnished him with an occasion for nothing but self-applause. Though he did not altogether lay aside the law of God in forming his estimate, he used it only to confirm his own delusions, limiting its injunctions to the mere letter, instead of entering into its spiritual import. None but the truly enlightened Christian brings himself fairly to the test of God’s holy law: all others have a defective standard: a standard of their own, fitted for their own ways: and this is the first great source of the delusion specified in our text.]

  2.      They turn their eyes from things that have a doubtful aspect—

[Men, if they suspect that all is not right, are very averse to a strict examination of their case: they content themselves with looking at one side of the question only. Whatever tends to justify their conduct, is dwelt upon with pleasure; but whatever tends to cast a shade upon it, is passed over in silence: “they hate the light, and will not come fairly to it, lest their deeds should be reproved.” This is very observable in the conduct of the Apostles, when our Lord touched upon their mutual contentions about worldly preference and distinction: they instantly shifted off the blame, by turning the discourse to another subject. A true picture this of the generality of men, not excepting those of whom better things might be hoped!]

  3.      They use all possible artifices to obtain a favourable testimony from their own conscience—

[Many are not ashamed to justify what yet they know in their consciences to be wrong: “It was expedient: it was even necessary under existing circumstances: they were constrained to it, and could not do otherwise.” It was in this way that Saul justified his impious intrusion into the priestly office. He cast the blame on Samuel, for not coming so early as he had expected; and affirmed, that, however contrary to the divine law his conduct had been, it was expedient, and necessary, and good; since the Philistines would otherwise have come upon him, before he had sought by proper offerings the protection of Heaven. But notwithstanding all his specious arguments, Samuel told him plainly, that he had “done foolishly,” and grievously provoked the Lord to angere.

If they proceed not in their self-vindication to this extent, yet they will excuse what they cannot justify. ‘True, it was not altogether right; but they were compelled to do it; and the fault was rather in others than in them. It was done in haste, and without due consideration. It was a mistake; or was done to prevent a greater evil; or to answer some valuable end.’ Here again we may see in the same unhappy monarch the evil we are speaking of. He had spared Agag, and the best of the flocks and herds, which he should have utterly destroyed: yet, when he saw Samuel, he boasted that “he had fulfilled the commandment of the Lord.” But, on Samuel’s inquiry into the reasons of the flocks and herds being spared, he excused himself by saying, that he had reserved them for sacrifices; and, when further reproved, he cast the blame on the people, asserting, that they had taken of the spoil without his consent or privity.

When their conduct is too plainly reprehensible to admit of such replies, they will then palliate what they cannot excuse. Satan will never leave them at a loss for something whereby to extenuate their faults, and to silence the reproaches of a guilty conscience. ‘It was not so bad as is represented: the intention was good: it was done only once, and that under circumstances that might well account for it.’ But there is no end to the suggestions of self-love. There is not a man under heaven, except the broken-hearted penitent, that will acknowledge his faults in all their real malignity, and with all their attendant aggravations. All will cast some veil over their ways, to hide their deformity, and to make them appear “clean:” and will put such a colour even on their basest actions, as to leave in them scarcely any criminality at all.]

But, whilst we thus varnish over our own ways, so as to make them clean in our own eyes, it is of infinite importance for us to know,

  II.      How God will form his estimate of them—

Certainly he will not judge as we do: he will scrutinize our actions more narrowly, and will weigh as in a balance every thing that pertains to them. He will weigh,

  1.      Our actions themselves—

[Every thing we do is put, as it were, into a balance, even “the balance of the sanctuary.” God will examine with infallible accuracy what the motives were, and the principles by which we were actuated; for by these, and not by the mere external appearance, must the quality of our actions be determined. He will examine how much there was of love to his name: how much of gratitude to the Lord Jesus Christ: how much of humility, of self-denial, of love to our fellow-creatures: and how much of zeal for the honour and glory of our God. Precisely according to the measure of these things will be his estimate of our actions: all else will be only as dross that is blended with the gold, and which the fire will consume.]

  2.      Our excuses—

[These, for the most part, when put into his scales are found lighter than the dust upon the balance. By means of them we impose upon ourselves, and upon our fellow-creatures; but we cannot impose on him: “he cannot be deceived:” and the very excuses which we urge with such confidence, will be rejected by him with scorn. See how strongly he has cautioned us on this head. He supposes us to have made some rash vow, and then to excuse ourselves from performing it, by saying that we were under a mistake: “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was in error: wherefore should God be angry at thy voice, and destroy the work of thine hands;” It is on this account that we so often meet with this warning: “Let no man deceive you with vain words:” “Be not deceived; God is not mocked.” In truth, so far are we from satisfying him by our vain pleas, that the more confident we are of the validity of our own excuses, the more we provoke his wrath and indignation: “Thou sayest, Because I am innocent, surely his anger shall turn from me: behold, I will plead with thee, because thou sayest, I have not sinned.”]

  3.      The disposition and habit of our minds—

[It is not so much the transient act that determines our character, as the rooted habit of the mind. This we are apt to overlook: and if we see not any glaring faults in our conduct, we think that all is well with us. But God views us as creatures, who by the very law of our creation are bound not to live to ourselves, but unto him. He views us too as redeemed creatures, who, having been bought with the precious blood of his dear Son, are bound by this further tie to “glorify him with our bodies and our spirits which are his.” By this test will he try us: and according to the result of this scrutiny will he determine our eternal state. In particular, he will mark, What degree of candour there is in us whilst examining our own ways; and, Which is our predominant feeling, a partial desire to think our “ways clean,” or an impartial desire to find out every atom of uncleanness that adheres to them. He will further notice what means we are using to ascertain the truth, and to escape from all kinds of self-delusion; whether we candidly consult others who are more impartial than we can be supposed to be; and whether we are crying mightily to Him to search and try us. Both these are necessary; because, whilst, on the one hand, we may too easily rest in the favourable opinion of friends, we may, on the other hand, be determinately holding fast our confidence against the judgment of friends, even whilst we are pretending to ask counsel of our God. Truly “the heart is deceitful above all things, and desperately wicked;” and one of the principal dispositions that God will expect to see in us is, a holy jealousy over ourselves, and a willingness rather to die than be left under a mistaken confidence of our own purity. Where this is wanting, there is a radical defect in the character; a defect which, if not rectified, will exclude us from the number of true Israelites, whose character is, that “they are without guile.”]

  ADDRESS—

  1.      The careless worldling—

[You will not believe that you are wrong. But consult the Scriptures, and see. Find, if you can, one single word that sanctions a life of carelessness and indifference. To what purpose is it to be saying, “Peace, peace! when there is no peace!” Did you never hear what God replies to those who say, “I shall have peace, though I walk after the imaginations of my heart?” “The Lord, it is said, will not spare that man; but the anger of the Lord and his jealousy shall smoke against him; and all the curses that are written in this book shall lie upon him: and the Lord shall blot out his name from under heaven.” Go on, if you are determined so to do: but know, that “whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption; and he that soweth to the Spirit, shall of the Spirit reap life everlasting.”]

  2.      The self-righteous moralist—

[Solomon justly observes, “There is a generation that are pure in their own eyes, but are not washed from their filthiness.” And such is the character of those whom we are now addressing. They are ready to say, “I have kept all the commandments from my youth up: and what lack 1 yet?” But, like that deluded Youth, they lack the one thing needful, namely, “to forsake all, and follow Christ.” This they do not: this they will not do: they hold fast their own righteousness, and will not renounce it for an interest in his. Such was Paul in his unconverted state: but when his eyes were opened to see the plan of Salvation revealed in the Gospel, then “he counted all things but dung and dross that he might win Christ, and be found in him, not having his own righteousness, but Christ’s.” Know then, Brethren, that, if you trust in the law, you shall be tried by the law, and suffer all its penalties for your infractions of it: but if you will embrace the Gospel, and seek for acceptance solely through the Lord Jesus Christ, you shall find that “in him you shall be justified, and in him shall you glory.”]

  3.      The professed believer—

[Much blindness yet remains within us after we have believed in Christ: and the most eminent believer still needs to maintain a godly jealousy over his own deceitful heart. The Apostles themselves at one time “knew not what manner of spirit they were of.” But where shall we find any amongst ourselves that suspect this to be their own case? Alas! we all are more or less blinded by self-love: and, when most confident of our own integrity, we still need to say with Paul, “I know nothing by myself; yet am I not hereby justified; but he that judgeth me is the Lord.” We entreat you to guard with all possible care against the delusions of your own hearts; for they will assuredly, if persisted in, betray you to your everlasting ruin. The express declaration of God on this subject is, “If thou sayest, (in reference to any duty neglected, or sin committed,) Behold, we knew it not; doth not he that pondereth the heart consider it? and He that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?” Yes: His estimate will not be regulated by your opinion of yourselves, but by his perfect knowledge of your real character. May God enable us so to lay these things to heart, and so to act upon them, that “we may be found of him in that day without spot and blameless!”]

DCCXCII

TRUSTING IN GOD

             Prov. 16:3.

Commit thy works unto the Lord, and thy thoughts shall be established.

WE all believe in the existence of a Supreme Being, and in a general way acknowledge his agency in the government of the world: but his particular care of us individually we find it extremely difficult to imagine. This, however, is most clearly revealed in the Holy Scriptures; and our duty is so to realize it, as, under all circumstances of trial and of difficulty, to look to him for his gracious interposition, and to expect from his hands whatever shall most conduce to our real benefit.

In the words before us we see,

  I.      A state supposed—

[It is here supposed that we may be in a state of great perplexity, so as not to know what to do for the best. This is often the case with nations, especially when menaced by a potent enemy — — — Nor is there scarcely an individual to be found, who does not, at some time or other, experience an oppression of mind, arising out of difficulties with which he has to contend, and troubles which he knows not how to avert — — — Even in relation to men’s spiritual concerns, the same trials are felt. Many, in a season of deep conviction, have poured out their complaints like Israel of old — — — And many, under grievous temptation, have been reduced to the desponding frame of Davidc — — — At such times their thoughts are altogether distracted; and they are, like the persons so beautifully described in the 107th Psalm, brought, as it were, “to their wit’s end.”]

But in all such cases there is abundant consolation, if only we use,

  II.      The remedy prescribed—

The remedy is both simple in itself, and invariably efficacious: “Commit your works unto the Lord”—

[Believing that God both knows your trials, and is willing to afford you the help you need, carry them to him, and spread them before him, as Hezekiah did the letter of blaspheming Rabshakeh. Then plead his promises, which are so “exceeding great and precious:” and “roll on hime” your entire burthen, assured that “he will sustain you,” and accomplish your most enlarged desiresg. This is the direction given to every living man: and.]

In the performance of this duty you will find effectual relief—

[Nothing can be more fluctuating than the thoughts of men, especially in seasons of great embarrassment. But the very instant we commit our works to God, “our thoughts” become composed, and peaceful, and “established.” God has taught us to expect this: and to what an extent he fulfils his word, we may see in Hezekiah; who, from a state of the most extreme distress, was filled in an instant with the liveliest joy and most confident exultationk — — —]

  OBSERVE, then, with humble and adoring gratitude,

  1.      How exalted are the privileges of the true Christian!

[It is your privilege, Brethren, to be “without carefulness,” both in relation to your temporal concernsm, and even in respect to your immortal souls. All your care, whether for the one and the other, should “be cast on God, who careth for youo.” Then, though you will have many trials to bear, you shall be able to say with Paul, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken: cast down, but not destroyed.” Be your trials what they may. “you shall be more than conquerors over all.”]

  2.      How marvellous is the condescension of our God!

[From low thoughts of God, we are apt to fear that he will not exert himself for us. But he will attend to us, if we trust in him, as much as if there were not another creature in heaven or on earth to attract his notice. Nor is it in great things only that he will interpose for us, but in the smallest that can possibly be imagined. In fact, there is nothing great or small with him; nor indeed is there any thing small as it respects us. Let any one see in Scripture what good arose from the accidental opening of some national records by King Ahasuerus, or what evil arose from David’s accidental glance at Bathsheba, and we shall see that we need the divine care in every thing: and in every thing it shall be afforded us, if only we commit our ways to God, and place all our confidence in him. Not so much as a hair shall fall from the head of any of his saints, but according to his all-wise appointment; nor any circumstance occur which shall not be overruled for their everlasting good.]

DCCXCIII

THE BENEFIT OF EXPERIMENTAL RELIGION

             Prov. 16:23.

The heart of the wise teacheth his mouth, and addeth learning to his lips.

THE depths of human science can be explored by few, because few have either leisure or ability for learned investigations. The same observation is true with respect to theology also, considered as a science: a very considerable knowledge both of history and ancient languages is required, in order to a full understanding of the various branches of sacred literature. But the spiritual and most essential parts of divine knowledge are totally distinct from these subjects; nor is that species of erudition, which the learned only can possess, at all necessary for the obtaining of a clear and accurate acquaintance with them. There are two books, if we may so speak, and two alone, which we need to know; and they are, the Bible and our own hearts. Till the latter be opened to our view, the former will be only “a sealed book:” but a discovery of our own hearts will throw an astonishing light upon the sacred oracles; and make innumerable passages, which once seemed obscure and inexplicable, so plain, that “he who runs may read” and understand them. To this effect Solomon speaks in the words before us; in elucidating which we shall inquire,

  I.      Who are here meant by “the wise?”

Solomon certainly did not intend to limit his assertion to those who were possessed of literary attainments—

[Human knowledge, when sanctified by grace, is a valuable instrument in the hands of its possessor, inasmuch as it will qualify him for discharging many duties, which, without it, he would not be able to fulfil. Moses, by being “learned in all the wisdom of the Egyptians,” was better fitted to stand forth as the deliverer of Israel: and Paul, notwithstanding he declined using “the words of man’s wisdom,” was the better furnished for his work by his learned education, and his uncommon proficiency in the studies of his age and nation. Nevertheless it is not such learning that will form our minds to true wisdom. On the contrary, if unsanctified, it will be as inimical to religion as even the most inveterate lusts would be. The more we have of it, the more will “the things of the spirit appear foolishness unto us;” and the greater will be our backwardness to seek that spiritual “discernment” which alone can qualify us to judge of them aright; and it is on this very account that God so often pours contempt upon it and confounds itb.]

Nor was it of persons eminent for worldly prudence that Solomon spake—

[There can be no doubt but that true wisdom will make us prudent, for the voice of inspiration says, “I, Wisdom, dwell with Prudence.” But there are many who are “prudent in their own sight,” and in the eyes of the world, who are considered by God as altogether destitute of wisdomd. The Rich Man, who had so judiciously cultivated his grounds as to obtain large crops, and who, to preserve the produce, enlarged his storehouses, would have been accounted prudent by the world; but God gave him most deservedly the appellation of a fool; “Thou fool, this night shall thy soul be required of thee.”]

The persons characterized in the text as wise, are they who are endued with heavenly wisdom—

[Some there are, whose “eyes have been enlightened” by the Spirit of God, and whose hearts are regulated by his lively oracles. They have been taught of God to know their own state, and have been formed to a disposition and temper suited to their real character. These are the wise, the only wise in the sight of God. And they are truly wise, even though they should be the most illiterate upon earth. We do not hesitate to say that the fishermen of Galilee possessed more true wisdom than all the heathen philosophers that ever existed.]

Their superiority to others will soon appear, if we inquire,

  II.      What are those subjects of which they are so well able to speak?

Their spiritual views do not at all qualify them to speak on matters of science and philosophy. But there are many things relating to Christian doctrine and experience, of which they can speak more truly, and more accurately, than any other people upon earth:

  1.      On the deceitfulness and depravity of the heart—

[This is a subject with which they are well acquainted; nor are they afraid of declaring it in its full extent. They have found on ten thousand occasions how fatally their heart has deceived them, what false glosses it puts upon any thing which it is desirous to retain, and what specious pretexts it will suggest for rejecting any thing that is distasteful to flesh and blood. They have seen the deep-rooted enmity of their hearts against God, their aversion to all holy exercises, and their proneness to do every thing that was evil. In speaking on these points, they speak not by hearsay, or according to a received system, but according to the word of God, confirmed as it has been by their own experience.]

  2.      On the suitableness and excellency of the salvation provided for us—

[They no more doubt that they need a Saviour, or that the Saviour provided for them is exactly such a one as they want, than they doubt their own existence. They know full well that they could not fulfil the law; they know also that Christ has satisfied all its demands by his obedience unto death; and that by believing in him they shall be interested in all that he has done and suffered. They perceive that in this way of salvation God gives all, and we receive all: and though the pride of their hearts formerly revolted at this, they are now disposed, not only to acquiesce in it, but to thank and adore God for so gracious a dispensation—]

  3.      On the way in which sinners are brought to the knowledge of Christ—

[Here they can point out, as in a map, the country which they themselves have travelled over. They have been convinced of sin; they have seen the refuges of lies which they fled to in succession, one after another, till God sent home the law in all its spirituality to their hearts. They have thus been made to despair of saving themselves, and have, like the wounded Israelites, looked simply to him that was lifted up upon the cross. And though there is a great variety in the experience of different persons with respect to these things, yet these are the general outhnes in which all true Christians are agreed; and therefore they can speak of them with truth and certainty.]

  4.      On the nature of the spiritual warfare—

[They are daily engaged in maintaining a conflict with sin and Satan. They have within them the two principles of flesh and spirit, which are continually struggling, as fire and water, to subdue each other. They know the discouragements and fears with which the Christian is assailed, and the consolations and joys with which he is revived. Nor are they “ignorant of Satan’s devices,” having often “withstood his wiles,” and “repelled his fiery darts.” On these subjects their mouth is taught, and learning is added to their lips.]

The world are often struck with this fact, and ask with amazement,

  III.      Whence it is that they have attained this knowledge?

Experience, under God, is the best teacher; and it is from experience that they know these things—

[They derive not their knowledge from books: for many either cannot read, or never have studied the writings of men upon those subjects. Nor have they received their instructions from man: for though God taught them by man, yet God alone made the word effectual to open their eyes: and the very truths, perhaps, which they had heard frequently before without any profit, are suddenly applied to their souls, and made the power of God to their conviction and salvation. In short, it is not merely in their heads, but in their hearts that they know these things: and in speaking of them they can say with the apostle, “What our eyes have seen, and our ears have heard, and our hands have handled of the word of life, the same declare we unto you.”]

Hence it is that their knowledge of these things is so superior to that of others—

[Others cannot comprehend any one of the foregoing truths. If they should attempt to speak of them, they would only expose their own ignorance. Yea, though they may write well on the theory of religion, they are totally in the dark with respect to the nature of Christian experience. The poorest and meanest of God’s people have incomparably greater penetration in these things than the wisest philosopher. This is plainly declared by the Apostle, “He that is spiritual judgeth all things; yet he himself is judged of no man”. It is confirmed also by that expression of Solomon, “The rich man is wise in his own conceit; but the poor man that hath understanding searcheth him outk;” that is, discovers his ignorance, and is able to rectify his errors. As a man who has experienced any great pleasure or pain has a juster idea of what he has felt, than another has who only speaks of such things by hearsay; so, in a far higher degree, has the experienced Christian a clearer insight than others into divine truths, because he has the archetype and image of them in his own heart.]

  APPLICATION—

  1.      Let none attempt to excuse their ignorance by saying that they are no scholars—

[Nothing is more common among the lower classes of mankind than to offer this as an excuse for their ignorance. But such excuses are vain: God has told us that he has chosen them in preference to the rich and learned, and that he has revealed to them what he has hid from the wise and prudent. Let the blind then pray that they may receive their sight; so shall they “understand all thingsn,” and be made “wise unto salvation.”]

  2.      Let us improve our conversation with each other for the purpose of spiritual edification—

[Too apt are we to trifle away our precious hours. But the tongue of the wise is justly compared to choice silver that enriches, and to a tree of life that nourishes us with its precious fruits. Our words, if rightly ordered, might “administer grace” to each other. Let us then endeavour to obtain “the tongue of the learned, that can speak a word in season unto him that is wearyq.” Thus, we may “speak profitably out of the abundance of our hearts,” and approve ourselves truly “wise by winning souls” to God.]

DCCXCIV

ERRONEOUS VIEWS OF RELIGION REFUTED

             Prov. 16:25.

There is a way that seemeth right unto a man; but the end thereof are the ways of death.

THE testimony of an inspired prophet respecting the human heart is, that it “is deceitful above all things and desperately wicked.” This testimony, as far as it respects the world at large, we all are ready to confirm. We see that in the great mass of mankind there is a propensity to deceive, not others only, but themselves also. They are often unconscious of principles by which they are manifestly actuated: and as often take credit to themselves for virtues which they do not really possess. Persons who have made considerable attainments in self-knowledge, are yet by no means free from this infirmity: the Apostles themselves, on more occasions than one, betrayed by their conduct, that “they knew not what spirit they were of.” Nor does this proneness to self-deceit discover itself only in relation to individual acts, wherein men may be supposed to be biassed either by their interests or passions: it extends itself to men’s whole character, and leads them to form a most erroneous judgment of their state: it leads them to “call evil good, and good evil; to put darkness for light, and light for darkness; to put bitter for sweet, and sweet for bitter.” But it may be thought, that, if a man be deceived by his own heart, a less degree of criminality will attach to his actions, and he will have less reason to apprehend the displeasure of God. This however is not true: for we are responsible to God for the judgment we form of good and evil: and if we err, after all the means of information he has given us, we must be willingly deceived, and abide the consequences of our folly. To this effect Solomon speaks in the words before us: he concedes that “a way may appear right to a man;” but he tells us, nevertheless, that “the end thereof will be death.”

This assertion of his is not to be understood of one particular way only: it is a general assertion, that is applicable to a great variety of cases, or rather, I should say, to every kind of way that is followed by man and condemned by God. Of course we cannot enter into all the cases which might be specified: it will be sufficient to notice two or three ways, which are the most commonly followed, and most fatal in their issue.

  I.      The first way to which we would call your attention is that of gay licentiousness.

We cannot suppose any person so ignorant as really to think that licentious gaiety is right: but there are millions who do not think it materially wrong. Criminal excesses and indulgences are palliated by the mild appellations of conviviality and youthful indiscretion: and they are deemed necessary to the well-being of society. They are even made subjects of boasting; and persons who through age and infirmity are disabled from pursuing their former courses, will yet repeat them in effect, by glorying in the remembrance of them, and encouraging others in the same career. So far from condemning these things in their minds, the generality will laugh at those who are scrupulous enough to doubt the lawfulness of such courses: and if any one were bold enough to bear a decisive testimony against them, he would instantly be characterized by some opprobrious name. To suppose that such indulgences, if restrained within moderate bounds, would subject a man to the wrath of Almighty God, would be considered as bordering on insanity: and every one is encouraged to regard such innocent liberties (as they are called) as perfectly compatible with a well-grounded hope of salvation.

Let us then inquire what foundation there is for such a confidence. Does God say nothing in his word respecting the issue of such ways? or does he speak of them in the same gentle terms? No: not a syllable of this kind is to be found in all the sacred records. A general caution is given us by Solomon in reference to carnal indulgences of every kind: “Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.” The general warning given by St. Paul is plainer still; “If ye live after the flesh, ye shall dieb.” Lest we should mistake his meaning, he frequently enumerates the works of the flesh: “Adultery, fornication, uncleanness, lasciviousness, hatred, variance, emulations, wrath, envyings, murders, drunkenness, revellings, and such like: these,” says he, “are the sins, of the which I tell you before, that they who do such things shall not inherit the kingdom of God.” But because men are ready to offer vain pleas and excuses for such things, he particularly guards us against laying the smallest stress on any surmises of our own, or any suggestions of others: “Let no man,” says he, “deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.” But Moses, and after him the Prophet Jeremiah, meet the case in the most pointed terms: “It shall come to pass,” says Moses, “when a man shall hear the words of this curse, and shall bless himself in his heart, saying, I shall have peace though I walk in the imagination of my heart: the Lord will not spare him: but the anger of the Lord and his jealousy shall smoke against that man; and all the curses that are written in this book shall come upon him, and the Lord shall blot out his name from under heaven.”

Now permit me to ask, For what end are these things written? is it merely to alarm and terrify us? Can we conceive that God would falsify, in order to keep us within some decent bounds? Is there any necessity for him to resort to such an expedient; or could he do it in consistency with his own perfections?

Here then we are reduced to this dilemma; either to believe that the word of God is full of the most palpable falsehoods from one end to the other, or to acknowledge that the confidence of ungodly men is unfounded, and their hope delusive. Choose ye the former alternative if ye please: but you must excuse me if I embrace the latter. Believing as I do the word of God to be true, I must believe, and must exhort you also to believe, that they who make light of sin “shall not inherit the kingdom of God.” The drunkard, the swearer, the whoremonger, in short the careless sinner, may “think his ways right;” but, if there be any truth in the word of God, they shall end in death. The express declaration of God concerning them is, “The end of those things is death.”

  II.      The next way to which I would call your attention, is that of proud unbelief.

Associated with loose morality will be found, for the most part, a contemptuous disregard of the Gospel. Ungodly men feel no need of it; they see no excellency in it; they consider it as unworthy of their attention; and they leave it as a proper field for the discussion of angry disputants, or the contemplation of wild enthusiasts.

If any urge the necessity of faith in Christ, they either contend, that, having been educated in the belief of Christianity, they have all the faith that is necessary; or they cut the matter short, and tell us in a word, “His faith cannot be wrong, whose life is in the right.” As to the idea of their salvation depending on the exercise of faith, they cannot for one moment endure it: nothing is too bad to be spoken of so preposterous an opinion: and all who maintain such a sentiment are set down as designing hypocrites, or as gloomy fanatics.

Thus confident are they that their way is right.

But what saith the Scripture to these things? Does God himself lay no stress on the exercise of faith? Does he leave us at liberty to embrace or reject his Gospel as we please? Having given us his only-begotten Son to die for us, and set him forth to be a propitiation for sin through faith in his blood, does he attach no guilt to unbelief? Does he represent the contemners of his Son as in the same predicament with those who receive him? Nothing of this kind can be found in all the book of God. It may be called candour: but there is no such candour in the inspired volume. That calls every thing by its proper name, and assigns to every thing its proper character: and the unbelief which is thought a matter of so much indifference by the world at large, is declared to be the infallible source of ruin to all who indulge it. But let the Scriptures speak for themselves: “He that believeth on Christ is not condemned: but he that believeth not, is condemned already, because he hath not believed in the name of the only-begotten Son of God:” and again, “He that believeth on the Son, hath everlasting life: but he that believeth not the Son, shall not see life, but the wrath of God abideth on him.” In conformity with these declarations is the whole tenour of sacred writ: “I am the way, the truth, and the life,” says our Lord: “no man cometh unto the Father but by me.” “Come unto me, all ye that labour and are heavy laden! and I will give you rest.” “Ye will not come unto me, that ye might have life.” To the same effect is the testimony of his Apostles: “Other foundation can no man lay than that is laid, which is Jesus Christ.” “There is not salvation in any other: there is no other name under heaven given among men whereby we can be saved, but the name of Jesus Christ.”

What now shall we say to these things? Is there any difficulty in understanding these passages? I know, it is fashionable with many to represent the doctrines of the Gospel as so abstruse and intricate that no one of common discernment can understand them. But what intricacy is there here which the most unlettered man in the universe may not understand? Men may invent subtleties on any subject: and on this among the rest: but there is nothing here which is not plain and easy to the most common apprehension. Christ has made an atonement for our sins: and he calls us to seek salvation through his blood and righteousness. He tells us, that “having N 2 no sin of his own, he was made sin for us, that we might be made the righteousness of God m him” And when he sent his disciples to go and preach this Gospel to every creature, he added, “He that believeth and is baptized shall be saved, and he that believeth not shall be damned.”

What shall we say then? Shall we believe what the Lord Jesus Christ has so strongly affirmed? or shall we believe the surmises of ungodly men, and, as St. John expresses it, “make God a liar?” Even if there were no such strong assertions to guide us, our own reason might tell us, that God, after having given his only dear Son to die for us, would never leave it a matter of indifference whether we believed in him or not: but when we find the testimonies of Scripture so plain and so express on the subject, we must conclude, that the unbelief which men so proudly and impiously justify, will issue in the everlasting confusion of those who indulge it.

  III.      The last way to which we shall direct your attention, is that of cold formality.

Many who have respect for the Gospel as a system, content themselves with yielding to it a bare assent; and persuade themselves that they receive it aright, even though they never are stimulated by it to any extraordinary exertions. As for all that zeal and love and diligence in the service of the Lord Jesus which they behold in some few around them, they account it all a needless preciseness; and they impute it, for the most part, to ostentation or vanity in those who dare to maintain it. To be regular in their attendance on public worship, to fulfil the duties of their station, and to do unto others as they would be done unto, this is enough for them, and more than this they utterly despise. Speak not to them of loving God, of living by faith on the Lord Jesus, of maintaining fellowship with him in the exercise of prayer and praise: speak not to them of walking as Christ walked, of bearing the cross after him, and of rejoicing that they are counted worthy to suffer for him: speak not to them of receiving out of his fulness, of living to his glory, or of growing up into his image: such ideas are quite foreign to their minds: they sound only as the reveries of an over-heated imagination: to aspire after such things would be to be righteous over-much: if such exertions were necessary for the attainment of heaven, what must become of all the world? Their religion lies in a much narrower space; they do as they would be done unto, and they mind their proper business in life: if this will not save them, nothing will: and they have no fear but that, when they shall have finished their course. God will say to them, “Well done, good and faithful servants: enter ye into the joy of your Lord.”

But if these views of a Christian’s duty be right, whence is it that the Christian course is represented in Scripture as so arduous, that the most “righteous persons are scarcely saved,” and with great difficulty? How comes it, that the divine life is compared to a race, that calls for such exertion: a wresthng, that requires such skill: a warfare, that is attended with such labour and danger? What is there, in the kind of life which has been described, that at all corresponds with such images as these? If the way to heaven be so easy that people can walk in it without any material difficulty, how comes it that our Lord has represented the path of religion as strait and unfrequented, and has bidden us to strive to enter in at the strait gate, because many seek to enter in, and are not able? St. Paul, when enumerating many classes of ungodly persons who should arise in the latter days, mentions those who have “a form of godliness without the power;” and in those very words describes the characters which we are now considering. The persons of whom we are speaking, particularly value themselves upon their moderation in religion: as though it were a virtue to love God moderately; to serve our Lord and Saviour moderately; and to seek the salvation of our souls moderately. This was the religion of the Laodicean Church: they determined to guard against all extremes: they would not neglect the service of God altogether; nor would they, on the other hand, engage in it with all their might. And what says God unto them? Does he commend this boasted moderation? No: he says, “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot! So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.”

Let me not be understood as though I would vindicate any thing that was really enthusiastic: God forbid! The only thing for which I am contending is, that God is to be served, not in a cold, lifeless, formal manner, but with unfeigned delight, and with all the powers and faculties of our souls. We must “yield ourselves living sacrifices to him:” we must endeavour to “walk worthy of him;” and strive to the uttermost to “glorify him with our bodies and our spirits, which are his.” This is the holiness to which we are to attain; and “without this holiness no man shall see the Lord.”

Having specified some of those ways which seem right to the generality of men, but will assuredly end in death, namely, the ways of gay licentiousness, proud unbelief, and cold formality, we would entreat you to contemplate the state of those who walk in them, at that period when they are about to be undeceived.

Whilst they are in health, and the world smiles upon them, their religion, such as it is, will suffice; and their confidence will bear them up. But when sickness comes, and they draw near to the chambers of death, a doubt will not unfrequently arise in their minds, whether they are prepared to meet their God. To dispel these thoughts, they betake themselves to business or pleasure or company, or perhaps to strong drink: but in spite of all the means used to allay their fears, their suspicions will recur with greater force, and excite a wish to know the opinion of some one better informed than themselves: but they are afraid to suggest their doubts, lest they should create an alarm in the minds of others, and impress them with an unfavourable apprehension of their state. The recurrence of these thoughts makes them cling to life: not that life is pleasant to them; but they are afraid to die. Compelled at last by inward uneasiness, they perhaps put to some friend a question respecting the evidences of our acceptance with God. They are then answered in the most confident manner, that, as they have done no harm, and have been very attentive to their duties in life, they have no cause of fear. The satisfaction founded on such an answer as this, soon passes away; and their former fears return. Now perhaps they would be glad to see some person, whose piety they have heretofore ridiculed as needless preciseness: but they are afraid, lest a conversation with him should confirm, rather than remove, their doubts and fears. They wish, but cannot make up their minds, to send for him. Perhaps they suggest the idea to their attendant, but are dissuaded from encouraging it: they are told with increasing confidence, that all is well with them. Perhaps they persevere in their wishes, and a faithful monitor is sent for. The servant of God deals tenderly with them, but at the same time points out the errors they have fallen into, and the importance of seeking salvation in another way. This disquiets them for a time, and makes them doubly earnest about their souls. The faithful monitor repeats his visit: but the officious friends have barred the door against him; or perhaps have over-persuaded the dying man to decline all further interviews, and to venture his soul upon his own delusions. Any excuse is offered: the dying man is asleep, or too ill to see any one: and thus the only remaining hope for the poor man is banished. Such consolations as are founded on error and presumption are administered to the last: and at length the disembodied spirit rushes unprepared into the presence of its God.

But who can conceive the surprise and horror of the soul at the instant of its separation from the body? Methinks it shrinks back, wishing if possible to hide itself in its former tenement of clay. But the time is come for it to be undeceived. Now it sees the weakness and futility of all its former hopes. Now it sees how erroneous were its views of sin, and its conceptions of true religion. Now it sees that the representations which God had given in his word were true. The self-deceiver now can no longer doubt to what an end his former ways were leading, or whither they will come who follow the paths he trod. To indulge a wish for another period of probation, or even for the smallest mitigation of his misery, now were vain. Gladly would he go back for a moment to the world he has left, to warn his surviving friends, lest they also come into the same place of torment: but that cannot be admitted. The sacred volume is given them for their guide; and if they will follow their own delusions in preference to it, they must abide the consequences. Now despair and anguish seize hold upon him; and he is delivered up a prey to all those horrors, which once he ridiculed as idle tales.

Would we avoid this awful end, let us turn from the paths that lead to it. Let us remember, that the assertions of men, however confident, are of no value, any further than they are founded on the word of God. Let not their light thoughts of sin lead us to tamper with it, or to doubt its issue. Let not their excuses for rejecting Christ prevail on us to neglect his great salvation. Rather, let us embrace him, and glory in him, and cleave to him with full purpose of heart. Let not their standard of religion be ours: let us go “unto the word and to the testimony:” let us see how Christ and his Apostles walked: and though we be ridiculed as precise and righteous over-much, let us persevere in following the path of duty. Let us “stand,” as the prophet speaks, “and ask for the good old way, and walk therein.” Let us seek instruction wherever we can find it: and let us remember, that the broad and frequented path is, according to our Lord’s express declaration, a way that leadeth to destruction; but that the path to life is narrow, difficult, and unfrequented; for “few there be that find it.” In short, let us look forward to the end of our journey. At that we shall soon arrive: and then it will be of no consequence whether we have been honoured for keeping the world in countenance, or despised for putting them to shame. The only thing that will then be of any consequence, will be, whether we be approved of our God. Let this end then be kept in view: let us regulate our ways in reference to it: and let us both by precept and example endeavour to undeceive the world around us. Then shall we be blessings to the generation in which we live, and shall attain that glory which ought to be the one object of our constant pursuit.

DCCXCV

GOD IS THE DISPOSER OF ALL EVENTS

             Prov. 16:33.

The lot is cast into the lap; but the whole disposing thereof is of the Lord.

THOUGH we would not be unnecessarily fastidious in condemning the use of any particular term, where we knew that in its popular sense it was not very exceptionable, yet we cannot altogether approve the use of such terms as ‘luck,’ and ‘chance,’ and ‘fortune:’ for though we know, that the persons who adopt those kind of expressions do not intend to deny the doctrine of a superintending Divine Providence, yet we cannot but think that such language tends exceedingly to weaken a sense of God’s Providence upon the soul, inasmuch as it excludes his agency from the affairs of men, and regards them as left to mere and absolute contingency. With the Scriptures in our hands, we are perfectly assured, that all things, however casual or contingent with respect to man, are under the controul of a Superintending Providence; or, as it is said in our text, that, “when a lot is cast into the lap, the whole disposal thereof is of the Lord.”

In confirmation of this truth, we shall shew,

  I.      That God is the disposer of all events—

Events, of whatever kind they be, are equally under the direction of Almighty God. He disposes of,

  1.      The things which are most dependent on human agency—

[In the government of kingdoms all the powers of the human mind are called forth and concentrated: but the time for their commencement and continuance is altogether under the direction of a superior power. The success of all human plans, whether relating to military enterprisesb, or commercial speculations, or agricultural pursuitsd, or matters of inferior moment and of daily occurrence, depends entirely on him — — — It was he who directed to Ahab’s heart the bow drawn at a venture, and to Goliath’s forehead the stone out of David’s sling. In a word, he “worketh all things after the counsel of his own will;” and “his counsel shall stand, and he will do all his pleasureg.”

  2.      The things that are most independent of human agency—

[Nothing has less dependence on human skill or foresight than a lot. As far as respects the determining of that, an idiot is on a par with the wisest man in the universe. But it is entirely at God’s disposal; as all who acknowledge the existence of a Deity have confessed, by resorting to it on emergencies which nothing else could determine. Saul, and all the people of Israel, resorted to it, in order to learn from God who it was that had displeased him; and again, to determine the same matter between Saul and Jonathan his son. In like manner the Apostles had recourse to it, in order to know whom God willed to be the successor of Judas in the Apostolic officei. Even the heathens themselves had a persuasion, that, when matters were solemnly referred to Him in a way of lot, he would make known to them the point which they wished to ascertain. But as in these instances the event, though supposed to have been directed of God, might have been casual, since the chances against it were not very great, we will adduce one, which marks beyond all possibility of doubt the Divine interposition; since, in the language of chances, it was above a million to one that the lot did not fall on the person to whom God infallibly directed it. Here is a striking illustration of that passage, “Evil shall hunt the wicked man to overthrow him.” The hounds see not their prey in the first instance, but trace it by its scent, and follow it with certainty in all its turnings, till at last they come in sight of it, and overtake it, and destroy it. So it was in regard to this pursuit of the man who had troubled the camp of Israel: the lot fell on the right tribe, then on the right family of that tribe, then, on the right household, and lastly on the right individual in that household:—and to every human being it speaks in this awful language, “Be sure your sin will find you out.”]

That we may see how important a truth this is in a practical view, we shall proceed to shew,

  II.      That in this character he is constantly to be regarded by us—

His hand and his will we should trace,

  1.      In every thing that is past—

[Have we been loaded with benefits? they must be received as from Him, “from whom cometh every good and perfect gift.” It matters nothing whether our blessings came to us by inheritance, or were the fruit of our own industry: to God, and to God alone, must they be referred, as their proper source. Have we, on the other hand, been visited with afflictions? We should know, that “they did not spring out of the ground,” but proceeded from his gracious hand; since “there is no evil in the city, but the Lord himself hath done it.” Thus Job viewed all his diversified trials; he overlooked the second causes, and fixed his eyes on God alone: “The Lord gave, and the Lord hath taken away.”

Now in all this we see the great importance of tracing every thing to the Lord; for by our blessings we are inflamed to gratitude, and by our troubles are softened to submission.]

  2.      In every thing that is future—

[If nothing can occur without his special appointment, how safely may we commit to him our every concern: and how confidently may we expect a happy issue of every occurrence! Can we do better than leave ourselves at his disposal? Were it possible that he should err, or that, having devised any thing, he should be unable to accomplish it: or that, having begun to accomplish it, he should, through versatility, change his purpose, and alter his dispensations; we might then not feel so well satisfied with having every thing subject to his disposal: but when infinite wisdom and goodness concur to direct all our concerns, and infinite power also engages to overrule every thing for our good, we may well dismiss every fear, saying with the Apostle, “I know whom I have believed, and that he is able to keep that which I have committed to him.” We may be as composed as Hezekiah was when surrounded by Sennacherib’s army, or as Elisha, when surrounded by the army of the king of Syriap. “Having God for us,” we may rest assured, that “none can effectually be against us.”]

  Let us SEE from hence,

  1.      The excellency of faith—

[This is the principle which, far beyond any other, honours and glorifies God. By faith we are prepared to receive every thing as from him, and to say, “It is the Lord; let him do what seemeth him good.” Mere reason, though it may acknowledge these truths, can never enable us to realize them: but “by faith we see Him that is invisible;” and learn to acknowledge him, as much “in the falling of a sparrow,” as in the ruin of an empire. Seek then this blessed principle; yea, seek it in its highest and noblest exercises, that “being strong in faith, you may give glory to God.”]

  2.      The blessedness of the true Believer—

[Whatever confederacies may be against you, it is your privilege to know, that “no weapon that has been formed against you can prosper.” God has said, that “all things shall work together for your good:” and they shall do so, however much you may be at a loss to conceive in what way the good shall be elicited. Only take care that “Christ is yours;” and then you may be sure that all things else are yours. If Christ is yours, all the perfections of God are so far yours, that they shall all be exercised for your good. Having “Christ for your sanctuary,” you shall be inaccessible to the fiery darts of Satan: and having “your life hid with Christ in God, you shall, at his second coming, assuredly appear with him in glory.”]

DCCXCVI

THE NAME OF THE LORD A STRONG TOWER

             Prov. 18:10.

The name of the Lord is a strong tower: the righteous runneth into it, and is safe.

IN the Proverbs of Solomon we must not expect to find long and accurate statements of Divine truth, nor elevated strains of devotion founded upon it: the scope of the book is rather by brief sentences to fix upon the mind truths already acknowledged, and to shew the excellency of them in their effects. The passage before us is very instructive in this view, namely, as illustrating the blessedness attendant on true piety. But it commends itself to us yet more forcibly, by exhibiting a contrast between the dispositions and habits which religion inspires, and those which are indulged by the whole ungodly world. The text informs us what “the righteous man” does: the verse following our text informs us what the worldling does: the one makes God his refuge; the other trusts in his wealth, or some other idol equally vain: the one founds all his hopes on God, as made known to us in the Scriptures of Truth; the other, on some vanity, that has no title to confidence but “in his own conceit.”

It was to mark this contrast that the blessedness mentioned in our text was confined to “the righteous.” Solomon did not mean to intimate, that an unrighteous man, if he would flee to this tower, should be shut out: for the most unrighteous man in the universe is invited to come to it: and, like the cities of refuge, its gates stand open day and night for the admission of all who desire to flee to it for refuge. But the truth is, that none but the righteous will run to it: none but they who are sensible of their guilt and danger, and are fleeing in earnest from the wrath to come, will enter in. All others deny the necessity of submitting to so humiliating a measure: they think they are safe enough without it. The believing penitent, on the contrary, is thankful for such a refuge, and is in the habit of running to it on every occasion: and therefore to him, and to him alone, is the security confined.

To elucidate the passage, we will endeavour to unfold,

  I.      The character of God—

By “the name of the Lord” we are not to understand the mere word, Jehovah, as though that would afford us any security. This is a vain and foolish superstition, that has no foundation whatever in the Oracles of God. But, by “the name of the Lord” we must understand his character; as we learn from that expression of David, “They that know thy name,” i. e. thy character, “will put their trust in thee.” Consider then the character of Jehovah,

  1.      As described by himself—

[God, in infinite condescension, was pleased to make himself known to Moses, and by an audible voice to “proclaim his name:” “The Lord passed by and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty.” Now we would ask the trembling sinner, What character he would wish Jehovah to bear? Would he wish God in no instance to testify his displeasure against sin, but to treat all men alike, putting no difference between “the guilty” who are going on in all manner of wickedness, and the penitent, who are turning from all iniquity? No: there is not a penitent in the universe that would wish God to act in a way so unworthy of his Divine Majesty. But if he desire to be assured of mercy to returning penitents, it is not possible that any words he could devise could more richly portray this attribute, than those which God himself has used. Consider them distinctly and separately, — — — and see how constantly they have been verified towards you hitherto, and how abundantly they contain all that you can desire.]

  2.      As revealed to us in Christ Jesus—

[The Lord Jesus Christ is “Emmanuel, God with us;” and he is particularly called, “The image of the invisible God.” because in him the whole character of the Deity is made, as it were, visible to mortal men. He is “the brightness of his Father’s glory, and the express image of his person;” and his whole character is marked in the name given him before he was conceived in the womb. The name “Jesus” is the same with Joshua, or “Jehoshua,” that is, Jah Hosea, Divine Saviour. What a glorious and comprehensive name is this! All that he has done and suffered for us, and all that he has promised to us, is contained in it; together with his perfect sufficiency for all that he has undertaken to effect. The trembling sinner finds in the very name of Jesus a pledge of all that he wants. Besides, whilst we contemplate him in the whole of his work and offices, we are expressly authorized to apply to ourselves the benefit of them all, and to call him, “The Lord our Righteousness.” Follow this idea in all its bearings, and what unsearchable mysteries of love and mercy will it unfold to our view!]

Such being the name and character of God, let us contemplate,

  II.      The interest we have in it—

It is indeed “a strong tower”—

[Consider every perfection of the Deity: there is not one which is not “a chamber where we may hide ourselves till every calamity be overpast.” The wisdom, the goodness, the love, the power, the faithfulness of Jehovah—who that is encompassed by them does not feel himself in an impregnable fortress? Truly they are not merely a wall, but “a wall of fire” round about the righteous; of fire, which whilst it protects the fugitive, will devour the assailant. — — — What a tower too is the Lord Jesus Christ in the whole of his work and offices! Well is he said to be “a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.” Yes, “the man” Christ Jesus, in his Mediatorial character, is such “a hiding-placeh,” where no adversary shall “ever penetrate.”]

All who run to it shall “be safe”—

[Who shall ever approach “to harm” those who are thus protected? Surely “they shall be kept in perfect peace.” They are “safe:” safe from the curses of the broken law: for “there is no condemnation to them that are in Christ Jesus” — — — They are safe too from the assaults of Satan; for “their lives are hid with Christ in God,” where Satan can never come — — — In a word, they are safe from every kind of evil: for God has said of those who make the Most High their habitation, that “no evil shall befall themm” — — — The persecutor may touch their body, but cannot reach their soul: they shall sooner be fed with ravens, than be suffered to “want any manner of thing that is goodo.” And if any thing occur that has the semblance of evil, they may be assured that it shall work for their present and eternal good. Like Elisha, they are surrounded with horses of fire and chariots of fireq: and any assaults made upon them shall only terminate as in Elijah’s case, with the confusion and ruin of their enemies.]

  “Suffer now a word of EXHORTATION”—

  1.      Study much the character of God—

[“To know God, and Jesus Christ whom he hath sent, is,” as our Lord informs us, “eternal life.” All other knowledge is mere vanity in comparison of this. Without this we have nothing to warrant our hopes, or to dissipate our fears — — — “Acquaint then yourselves with God, and be at peace” — — —]

  2.      Maintain constant and intimate communion with him—

[You know how a child runs to his parent on every occasion: do ye in like manner run unto your God. This is the very character of the true Christian; “The righteous runneth unto God as his strong tower.” Get to him under every fear, and every want, and every distress: and “cast your care on Him who careth for you” — — —]

  3.      Assure yourselves of the safety which you are privileged to enjoy—

[Well may you say, “If God be for me, who can be against me?” See how David exulted in his security! — — — and learn like him to glory in your God: for it is God’s desire that you should enjoy all possible consolationt. Your Saviour has assured you, that “none shall pluck you out of his hands:” lie there then in peace and safety, “knowing in whom you have believed, and that he is able to keep that which you have committed to him” — — — When he has lost his power to save, then, and not till then, shall any enemy prevail against you.]

DCCXCVII

A WOUNDED SPIRIT

             Prov. 18:14.

The spirit of a man will sustain his infirmity: but a wounded spirit who can bear?

MAN being placed in a world where troubles of various kinds continually await him, he is endued with a firmness, of mind suited to the occasion, so that he is enabled to bear them with a considerable measure of composure and ease. Previously to the arrival of afflictions, they appear more formidable than they really are. We should suppose that poverty, and sickness, and pain, and losses of friends and relatives, would produce a permanent depressure of mind: but this is not found to be the case: time soon heals the wounds that are inflicted by them; and habit soon reconciles men to the burthens which they are called to sustain. Where piety is superadded to natural fortitude, and the grace of God is in full activity, a man can support any load, however heavy. What an accumulated weight of afflictions came on Job! yet he not only blessed God for them, but, when his wife urged him to renounce his allegiance to God on account of these visitations, he, with wonderful composure, answered, “Shall we receive good at the Lord’s hands, and shall we not receive evil?”

Yet there are bounds beyond which a man cannot go, without almost miraculous assistance. The spirit, like the body, may be borne down by a weight beyond its strength: and when the spirit, which ought to support a man under all his other trials, is itself broken, he must fall of course.

Now there are many things which inflict so deep a wound upon the spirit, as to destroy all its energy, and incapacitate it for its proper office: and that we may provide an antidote against them, and afford some consolation under them, we will,

  I.      Consider the case of a wounded spirit—

A spirit may be deeply wounded,

  1.      By nervous disorders—

[The mind may be disordered, as well as the body, and indeed through the medium of the body: and it is certain that there are disorders which so operate upon the nerves as to weaken and depress the animal spirits, and to sink a man into the very depths of despondency. This is often mistaken for religious melancholy: but it frequently has nothing to do with religion: it is found in persons who never turned their minds at all to the subject of religion: and, as it comes with, and by, a bodily disease, so it ceases with the removal of that disease. But in its effect it is inexpressibly painful, unfitting persons for every duty, indisposing them for all the proper means of relief, and leading them to put away from themselves all manner of consolation. They constrain their kindest friends to apply to themselves that proverb. “As vinegar upon nitre, so is he that singeth songs to a heavy heart.”]

  2.      By great and long-continued afflictions—

[Job himself, who had so nobly sustained all his complicated afflictions, sank at last, and cursed the day of his birth. Nor is it at all uncommon for men of the greatest fortitude thus to sink. To produce this, is the tendency of calamities of any kind, personal, domestic, or public. See the Apostle’s caution to the Church of Corinth respecting their conduct towards a member whom they had excommunicated from among them. As they had been formerly too backward to punish his offence, so now they were too backward to restore him; on which occasion St. Paul says to them, “Ye ought rather to forgive him, and to comfort him, lest perhaps such an one should be swallowed up with over-much sorrow.” Here the grief was purely personal: but in Jacob it was of a domestic nature. He had, in his own apprehension, lost his favourite son, Joseph; and now he was afraid of losing Benjamin also: that, he said, would fill up the number of his sorrows, and “bring down his grey hairs with sorrow to the grave.” How many at this day have ground to adopt this complaint, in reference to their children! Public calamities, it is true, do not so often press with an unsupportable weight upon the mind: yet have we several instances of their depressing, almost to the lowest ebb of sorrow, persons of the strongest and the holiest minds. How were Moses and Joshua discouraged, when unexpected circumstances arose to render doubtful the ultimate success of their mission! Nor was it a love of life, or a fear of death, that made Hezekiah so extremely dejected at the prospect of his approaching dissolution, but an apprehension of the evils that would accrue to his country in the event of his removal; and that one consideration reduced him to such a state of grief as would in any other view have been utterly unworthy of him as a saint of God.]

  3.      By guilt upon the conscience—

[What terrible effects did this produce on the mind of the traitor Judas! He could not retain the wages of his iniquity, nor bear his own existence; but sought in suicide a termination of the sorrows he could no longer endure. Nor is it at all uncommon for persons who once “made a mock of sin,” to feel so bitterly the torments of an accusing conscience, as to be driven by them to habits of intoxication, and even to death itself, as a refuge. Even good men, previous to their having received a renewed sense of God’s pardoning love upon their souls, have been brought to such terrors and despondency, as to find within their own souls a foretaste of hell itself. David’s experience in this particular is a just, but lamentable, exhibition of this painful truth — — —]

  4.      By violent temptations—

[Satan, though he can no longer possess the bodies of men as formerly he did, has yet great power over their souls. “His fiery darts” can inflict the deadliest wound. Paul himself was not able to endure “the buffetings” of that malignant enemy, till, by repeated cries to his Divine Master, he had obtained from him augmented supplies of grace and strength. As for Job, though he was a perfect man, yet he sank entirely under the assaults of this great adversaryi — — — Even the Lord of Glory himself, when he had assumed our feeble nature, was so exhausted in his first conflicts with Satan, that he needed to have “angels sent from heaven to strengthen him.” And in his last hours, when all the powers of darkness made their united assault upon him, he was constrained to say, “My soul is exceeding sorrowful, even unto death.” What wonder then if Christians of ordinary stature be on some occasions unable to bear up under the wounds which he inflicts upon them?]

  5.      By spiritual desertion—

[This, after all, is the most overwhelming to a pious soul. With the presence of his God a man may bear any thing: but when “God hides his face from him, he must of necessity be troubled.” In this respect also David shews us what an insupportable affliction this is, and how impossible it is for the strongest or most pious mind to endure it — — — But in our blessed Lord himself we see the most awful exemplification of this truth: for when all his other afflictions together had not been able to extort from him one complaint, this forced from him that heart-rending cry, “My God! my God! why hast thou forsaken men?]

Seeing then that many may be fainting under the agonies of “a wounded spirit,” we will,

  II.      Administer some balm for its relief—

There is no wound that can be inflicted on the soul in this life, which may not, by an application of the proper remedies, be healed. Consider then,

  1.      There is no affliction which is not sent by God for our good—

[Afflictions, of whatever kind they be, “spring not out of the ground:” they are all appointed by God, in number, weight, and measure, and duration. If it be disease of body, it is he that inflicts the wound: if the trial come from any other quarter. it still is his chastening rod that strikes us, with a view to our spiritual good, “that we may be made partakers of his holiness.” Convictions of sin are the work of his Spirit, to prepare us for the final restoration of his favour: and Satan himself, as in the case of Job and of Peter, is restrained by God, so as ultimately to display the triumphs of divine grace, and to benefit the souls which he endeavours to destroy: and God himself, in the hidings of his face, seeks only so to humble and purify our souls as to prepare us for the fuller manifestations of his love and mercy— — —

Now it must be granted, “that afflictions are not for the present joyous, but grievous: nevertheless, afterwards they work the peaceable fruits of righteousness unto them that are exercised thereby.” “If we be in heaviness through manifold temptations,” God sees that there is “a needs be” for them; and that by putting us into the furnace, we shall be purged from our dross, and come out of it as vessels better fitted for his serviceq. Well therefore may the consideration of the end for which they are sent, and of the benefit to be derived from them, reconcile us to the pressure of them, and dispose us patiently to wait for the removal of them. Could Job have foreseen the issue of his troubles, they would have been deprived of more than half their weight.]

  2.      Our afflictions, of whatever kind they be, will endure but a little time—

[The Apostle speaks of all, even the heaviest afflictions, as light and momentary. Even life itself is but as a shadow that declineth; or a weaver’s shuttle, which soon finishes the piece that is to be severed from the loom. And when once this frail life is ended, there is an everlasting termination of all our sorrows. If only we have believed in Christ, and sought an interest in him, we enter immediately into “his presence, where is fulness of joy for evermore.” Into that blissful world nothing that is afflictive can ever enter to disturb their peace: “all tears are wiped away from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” And, as no created evil can then impair their bliss, so no created good can add to it: “The city has no need of the sun, neither of the moon to lighten it; for the glory of God does lighten it, and the Lamb is the light thereoft.” How little will the transient clouds that once occasioned a momentary gloom be remembered, when our dwelling is for ever fixed in the full splendour of the Sun of Righteousness. Surely we need not be much cast down at trials, however painful to flesh and blood, when we consider that their duration is but as the twinkling of an eye, and that they will so soon terminate in inconceivable and everlasting felicity.]

  3.      There is in Christ a full sufficiency for every wound—

[We need not go to the eternal world for consolation; for we may find it here. What says the Prophet Jeremiah? “Is there no balm in Gilead? Is there no Physician there? Why then is not the health of the daughter of my people recovered?” Did we but cry to Jesus, as Paul did, we should find “his grace abundantly sufficient for us.” “If we cast our burthen upon him, he would sustain us.” See the experiment tried by David, and the account which he gives of the result: how soon was he “taken out of the horrible pit, out of the miry clay, and a new song was put into his mouth, even praise unto our God!” The very office which our blessed Lord undertook, was that, not of a Redeemer only, but of a Comforter: “to comfort them that mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” Let all then look unto him, whatever their affliction now be: even though, like David, they were under the depths of dereliction, they shall soon, with him, have occasion to say, “Thou hast turned my mourning into dancing; thou hast put off my sackcloth, and girded me with gladness.”

The Lord Jesus “will not break a bruised reed, or quench the smoking flax, but will bring forth judgment unto victory;” and, if we confide in him, “our heaviness may indeed continue for a night, but joy shall come in the morning.”]

DCCXCVIII

DIVINE KNOWLEDGE MOST DESIRABLE

             Prov. 19:2.

That the soul be without knowledge, it is not good.

THERE is nothing so highly prized as knowledge. No pains are deemed too great for the acquirement of it; no expense too large — — — It is that which, more than any thing else, raises a man in public estimation, and gives him influence in the world — — — There is, however, a knowledge which is far from being duly appreciated; I mean, that which relates to the concerns of the soul. Yet is this, beyond all comparison, more important than the other. For this, St. Paul counted all things but as dross and dung. Without the attainment of human sciences, a man may be both holy and happy; but without divine knowledge he can have

  I.      No directory for his ways—

[Reason is very inadequate to guide our steps. We know not of ourselves how to walk and to please God. The wisest of heathen philosophers were but blind conductors in the paths of real holiness: they understood not what holiness was. Of humility, which is the very foundation of holiness, they had no just ideas. So it is with unenlightened Christians. They see little beyond forms and external duties. The exercise of spiritual affections is beyond their attainment or their aim. Of an entire superiority to the world, and a total surrender of themselves to God, they have no conception; unless, indeed, it be in a way of monastic institutions, where the duties of social life are overlooked, and form is substituted in the place of vital power. Of a life of faith in particular, a person uninstructed in the Gospel can have no proper views. Being ignorant of Christ, he cannot see what a fulness there is in him of wisdom and righteousness, and sanctification and redemption; or what necessity there is for the sinner to receive supplies from it, by the daily exercises of faith and prayer. In a word, from a man ignorant of the Gospel, every thing that constitutes vital godliness is concealed. He has no higher principle than that of fear; no better standard than that of heathen morals; no nobler end than that of saving his own soul. As for being constrained by the love of God, or aspiring to a full conformity to the divine image, or living altogether for the glory of God’s name, he knows it not; yea, he regards it rather as fanciful, enthusiastic, impracticable, and absurd. Not feeling his obligations to his Redeemer, he wants the entire spring of vital godliness, and can rise no higher than to the low attainment of heathen morals. Tell me then whether he be not in a truly pitiable state.]

  II.      No remedy for his sins—

[Every man feels himself to be a sinner, and to stand in need of forgiveness with God. But a man ignorant of the Gospel, seeks remission only in a round of duties, or in mortifications of human origin. He sees not his need of a Mediator, through whose obedience unto death he is to obtain acceptance with God. He knows not of “the fountain which was opened for sin upon” the cross; and therefore he cannot wash in it. He knows not of a righteousness wrought out for him; and therefore he cannot clothe himself with it. The great and precious promises which God has given us in his word, have, in his mind, but little weight, little reality. His repentances, his reformations, his alms-deeds and works of charity, these form his chief dependence, and these administer to him his principal consolation. Hence he never acquires any solid peace. He always has a secret misgiving that he has not obtained peace with God: and he has no conception of what is meant by “the joy of faith.” The true Believer “rejoices in the Lord with joy unspeakable and full of glory.” But to this the poor blind moralist can never attain: and therefore he can never enter into “the glorious liberty of the children of God.” In what a lamentable condition then is he!]

  III.      No support in his troubles—

[“Man is born to trouble, as the sparks fly upward.” But to those who have received the Gospel, there are consolations that bear them up above all their afflictions. They know from whence all their trials spring, even from the hand of God himself. They see them to be the fruit of a Father’s love, sent for the production of the most gracious ends. They feel within themselves their humbling, sanctifying efficacy. They perceive that they are instrumental to the carrying on of God’s work within them, and to the augmenting of that weight of glory which shall be accorded to them at the last day. But of all this the man who is uninstructed in the Gospel is altogether ignorant. He has little except the principles of philosophy for his support. He feels that he cannot ward off affliction: and that to repine under it, is only to augment its pressure: and that, consequently, patience is his truest wisdom, But to “glory in tribulation,” and be thankful for it, and “take pleasure in it,” are attainments of which he has no conception, Truly “to be thus ignorant, it is not good.”]

  IV.      No strength for his duties—

[An unenlightened man, of necessity, engages in duty depending only on his own strength. He knows not what union with Christ is; or what is that vital energy which is derived from him, as from a vine to its branches, or from the head to the members of a body. Nor is he acquainted with the operations of the Holy Spirit, so as to be “strengthened with all might by the Spirit in his inward man.” In consequence of this, if he go forth to mortify sin, or conflict with Satan, or engage in any spiritual duty, he fails, and is ready to consider success as utterly unattainable. Being a stranger to “the mighty working of God’s power, which wrought in Christ to raise him from the dead, and to set him above all the principalities and powers whether of heaven or hell,” he conceives that similar conquests are not to be expected by mortal man; and that to rise thus superior to sin and Satan, is an object to be desired rather than attained. Hence he satisfies himself with the poor performances of outward duty; and never dreams of being “changed into the image of the Lord Jesus, from glory to glory, by the Spirit of his God.” “Through the strength of Christ he might do all things:” but, being ignorant of Christ, he is left to his own resources, and “can do nothing.” Say, Brethren, whether in this view also he does not fearfully illustrate the truth contained in my text.]

  V.      No hope in his end—

[At the approach of death, an unenlightened man is in a truly pitiable state. He has no other hope but what is founded on the uncovenanted mercies of his God, and a persuasion that he has done his duty to the utmost of his power. As for an assurance of faith, or a spirit of adoption enabling him to cry Abba, Father, he knows not of it; nor can imagine how it is that some attain such joy in the prospect of eternity. Of the covenant of grace, and of all its blessed provisions, he, alas! is ignorant. He cannot take hold of the promises of the Gospel, or rely on the faithfulness of God. He sees not how a title to heaven may be attained, or with what confidence it may be pleaded at the throne of grace. He sees not Christ as his forerunner, that is gone to prepare a place for him, and has engaged to come and take him to himself. Hence he clings to life even to the last; and never reckons death amongst his treasures, or accounts it gain to die. St. Paul well describes the state of such an one; that being ignorant of God’s righteousness, and going about to establish his own righteousness, and not submitting himself to the righteousness of God, he perishes at last under the guilt of all his sins. Whatever his exertions be in the pursuit of righteousness, he fails, “because he seeks it by works, and not by faith only; for he stumbles at that stumbling-stone;” and thus, as God has said, “he is destroyed for lack of knowledgec.” The unhappy man living all his days “without Christ,” dies at last “without hope.” Who will doubt now the truth of Solomon’s assertion, that for the soul to be without knowledge is the greatest calamity that can befall a man on this side the grave?]

  And now, Brethren, what shall I say unto you? O, LEARN,

  1.      To pity those who are in ignorance of the truth of Christ—

[You would surely pity your friends and relatives, if you saw them destitute of the common faculties of men: but, believe me, they are still greater objects of pity, if, possessing all the faculties of men, they are ignorant of the Gospel. In what an awful state are they who have no directory for their ways, no remedy for their sins, no support in their troubles, no strength for their duties, and no hope in their end! Yet is this, indeed, the condition of all who are ignorant of Christ. They may be endued with human wisdom, and may be placed on the highest pinnacle of human glory; but yet a poor Lazarus, that is destitute of all that man values, is happier than they. Consider this, I pray you, and exert yourselves to the utmost of your power for the bringing of their souls to God — — — and pity the heathen world, who are yet sitting in darkness and in the shadow of death. Pity also God’s ancient people, who have yet a veil upon their hearts, and who still reject that Saviour whom their fathers crucified. Concur in all the methods that are used for the enlightening of this benighted world: and if you see, indeed, that “for immortal souls to be without knowledge is not good,” address yourselves with all energy to the dispelling of the darkness that reigns throughout the world, and to the “turning of men universally from darkness unto light, and from the power of Satan unto God.”]

  2.      To improve the means of grace which are afforded you—

[Permit me to say, that you have the light set before you, and “the whole counsel of God faithfully declared unto you.” Do not then trifle with the opportunities which you enjoy. They are sent of God to “make you wise unto salvation:” and, if they be disregarded, they will greatly augment both your guilt and condemnation. In truth, if you had not such instructions, your guilt would be comparatively light, and your condemnation tolerable: but, with your advantages, your state will be worse than that of Sodom and Gomorrha, if you make not a suitable improvement of them. In attending on divine ordinances, learn to regard them as Bethesda’s Pool, where, unless the waters be stirred, you will attend in vain; and beg of God to accompany them with power from on high, and to give them a saving efficacy to your souls.]

  3.      To make a good use of the knowledge which you possess—

[Be careful that you do not “hold the truth in unrighteousness.” The servant who knew his Lord’s will, and did it not, was beaten with more and heavier stripes than he who erred through ignorance. And you may be sure, that if the Lord Jesus Christ will be revealed at last in flaming fire, to take vengeance on them that knew not God, and obeyed not the Gospel; much more will he take vengeance on those who have trodden under foot his blood, and done despite to his Spirit of grace. If God have shined into your hearts, to give you the light of his Gospel, you must walk as children of the light and of the day. It is in this way only that you can shew the excellency of the Gospel, or convince the world that the knowledge you possess is of any real value. But, to make this improvement of the Gospel, much consideration will be necessary. The word of Christ must be treasured up in your minds, and must “dwell in you richly in all wisdom.” A mariner who will not consult his compass will derive no benefit from it: nor will you, if you do not take “the word as a light unto your feet and a lantern to your paths.” Solomon, in the words following my text, justly says, “He that hasteth with his feet, sinneth:” and so I say to you; If you will have your way acceptable unto God, you must apply to him constantly for fresh supplies of his grace, and must “take heed unto your ways according to his word.”]

DCCXCIX

THE SINFULNESS OF MURMURING AGAINST GOD

             Prov. 19:3.

The foolishness of man perverteth his way, and his heart fretteth against the Lord.

THE wickedness of the heart is deep and unsearchable. They who do not watch its motions, have no idea of its depravity; but they who diligently examine it may discover many evils, and by the light of God’s word attain considerable knowledge. The disposition mentioned in the text deserves special attention. We will,

  I.      Illustrate the disposition here spoken of—

The careless and ungodly world are ever ready to cast blame on God,

  1.      On account of their sins—

[They give the rein to every evil thought and desire; they expose themselves to every kind of temptation; they lay innumerable stumbling-blocks in their own way; and thus become enslaved by vicious lusts and appetites: against these iniquities God denounces his judgment: but the slaves of sin continue hardened in their evil ways; they condemn even God himself us the author of their sins. This was the conduct of Adam immediately after the fall, and is it too often imitated by his guilty descendants—]

  2.      On account of their sorrows—

[Sorrow is entailed on all as the punishment of the first transgression: but most of the afflictions which men suffer are brought on them by their own folly. Some involve themselves in distress through sloth or intemperance; others ruin themselves by imprudence and extravagance. Others bring themselves into difficulties by the tempers which they exercise, and the habits which they form: but all under their calamities “fret against the Lord.” They are full of invectives against those that have been the more immediate occasions of their trouble; they consider their lot as hard and severe; and thus do they reflect on Providence rather than on themselves. Cain, the first-born of Adam, indulged this malignant spiritc; nor are there any sons of sorrow who do not more or less follow his example.]

Nor are believers themselves wholly free from this disposition—

[They watch and pray against their besetting sin, yet are sometimes brought under the power of it. On these occasions they are tempted to fret against the Lord; they are ready to expostulate with him like those of old; they forget how justly they might have been eternally forsaken: and that the remaining power of their sins is the consequence both of former habits, and of present neglects. Under afflictions also they feel too much proneness to murmur. What sinful impatience did the holy Elijah manifest! Even Job himself preserved not wholly a becoming temperf.]

This disposition however is most hateful in the sight of God.

  II.      Point out the evil of it—

It betrays the most deplorable ignorance—

[God is not, nor can be, the author of sin. He maintains in all things the character given of him: hence St. James shews the folly of casting blame on Godh; nor can God punish any of us more than our iniquities deserve: hence the expostulation of the prophet is unanswerable. Besides, to fret against God is not the way to interest him in our behalf, nor will it tend to the peace and composure of our own spirits. It is as unprofitable to us as it is unjust towards him. True wisdom would teach us to humble ourselves in his presence, and to renew our supplications with greater earnestness. This conduct is as sure to succeed, as the other is to fail of success.]

It manifests the most obstinate impenitence—

[Both sins and sorrows ought to produce humility. When they increase our rebellion, our state is almost desperate. How awfully does such a temper characterize God’s enemiesm! and make us resemble those that are consigned over to perdition! Surely nothing more heinous can be laid to our charge, nor any thing more speedily fit us for destruction.]

It evinces the most consummate arrogance—

[To fret and murmur is, in fact, to reprove God. God himself considers it as a direct attack upon him; and can any thing be more presumptuous in such worms as we? St. Paul reprobates this impiety with holy indignationp, and every one who allows himself in it, must answer it at his peril.]

  We conclude with suitable ADVICE—

  1.      Let us search into the occasions of our sins and sorrows—

[We may be surprised into sin by a sudden temptation, but may trace our fall to preceding unwatchfulness; nor can we expect God to keep us, if we neglect to keep ourselves. We are rarely earnest enough in using the means of safety. We are too backward to meditation, prayer, and fasting. Our afflictions also may have come without any misconduct on our part: but who has not merited them by his sins? Men should only be considered as instruments in God’s hands: and the consideration of his will should silence every murmurs.]

  2.      Let us always be careful to justify God—

[We may not always be able to account for his dispensations, but we should not on that account doubt the equity of them: whatever we suffer, we should not “charge God foolishly.” Under the darkest dispensations we should say as the Psalmist. If we wait we shall see the wisdom of many things which now seem utterly inexplicable; we may rest assured that David’s assertion shall be verifiedu.]

  3.      Let us see what improvement may be made of our troubles—

[There is no rod which has not a voice to us. Our very sins may be permitted, in order to humble us, and to make us more thankfully cleave to the Saviour. Our trials, of whatever kind, are to purge away our dross, and to fit us for our eternal rest, To view them in this light will greatly compose our minds; instead of fretting against the Lord, we shall be thankful to him: and instead of increasing our misery, we shall make it a source of joy.]

DCCC

THE CONSEQUENCE OF SLOTH

  Prov. 20:4.

The sluggard will not plow by reason of the cold: therefore shall he beg in harvest, and have nothing.

ARGUMENTS from analogy, when the analogy itself is just, are easy of apprehension, and well calculated to convince the mind: and one distinguished excellence of the Book of Proverbs is. that it abounds with such arguments: and without any formal statement of premises and conclusions, presents the truth to us in short, sententious aphorisms, that are plain, obvious, incontrovertible. Whoever has made the least observation on human affairs, must have seen the evil consequences of neglecting our proper business in life, whether in husbandry, or trade, or any other line: and it is easy to infer from thence, that similar consequences must attend a neglect of our Christian duties. Nor is it necessary that this analogy should be always pointed out to us: the whole scope of that divinely inspired book naturally leads us to make a spiritual improvement of the hints, which, in their literal sense, apply only to the things of this life.

Let us then in this view consider,

  I.      The sluggard’s conduct—

The duties both of the husbandman and the Christian require industry—

[It was a part of the curse introduced by sin, that man should obtain his bread by the sweat of his brow: nor will the earth yield us any thing but briers and thorns. unless we bestow much pains in the cultivation of it. Our attention to it must be unremitted: it is not the labour of a month or a year that will suffice: we must repeat again and again the same processes, in order to guard against the noxious weeds that would overrun it, and cherish the good seed, which we want it to produce. Thus also must the Christian exert himself in order to bring forth the fruits of righteousness. His heart is prolific in what is evil, but barren in what is good: he must therefore daily counteract its natural propensities, and foster the holy desires that have been sown in it. The same work of repentance and faith must be continually renewed, till the Lord himself shall come to gather in his harvest.]

Yet are we ever ready to neglect our work on frivolous pretences—

[A regard to temporal interest will often overcome men’s natural sloth, and excite them to diligence in their several vocations. Yet are there many instances, where the indulgence of sloth makes men blind to their own happiness, and deaf to the cries of their distressed families. With respect to spiritual concerns, an indisposition to labour universally prevails. The work of the soul is irksome and difficult; and every one either deems it altogether unnecessary, or desires to defer it as long as possible. But it is observable that the sluggard does not absolutely say, “I hate my work, and therefore will not do it;” much less does he say, “I am determined never to plough at all:” but he finds some excuse for neglecting what he is averse to perform; and fixes on some plea, which, in certain circumstances and to a certain extent, might be sufficient. Thus the Christian does not say, “I hate repentance and faith in Christ; much less does he resolve never to repent and believe: but he always has some reason at hand for deferring this unpleasant work, and promises himself a more convenient season, before the time for ploughing; be entirely passed away. He has the cares of a family, or a pressure of business, or something that serves him for an excuse: but, upon examination, it will either be found a mere excuse, or a reason, on which he lays a very improper stress; making use of it to justify a total and habitual neglect, when, at the most, it would only account for a partial and occasional omission. But as a husbandman who should yield to such a disposition, is denominated by God himself, “a sluggard,” so we are sure, that he, who on such frivolous pretexts intermits his Christian duties, will receive no better appellation at the day of judgment than that of a “wicked and slothful servant.”]

But in whomsoever such conduct is found, he will at last have reason to deplore,

  II.      The consequences of it—

As industry and wealth, so idleness and want, are very closely connected—

[Circumstances occur in this world to interrupt the natural operation of causes and effects: but in general, where any man’s subsistence depends upon his labour, the consequences of sloth or activity will be such as might be expected. In spiritual things the rule is absolute and invariable. Every man’s progress will be according to his labour. Some indeed may enjoy more of comfort than others, from other causes than their own diligence: but every person’s real proficiency in grace will be proportioned to the improvement he makes of the talents committed to him: without detracting at all from the grace of God, we may safely affirm, that the difference between one Christian and another in respect of victory over sin, and happiness in the divine life, must be traced in a very great measure to their different degrees of watchfulness in secret duties.]

This truth however will not appear in its full extent till the day of judgment—

[At the time of harvest the care or negligence of the husbandman will very clearly appear; and, if we should suppose a man to have wholly neglected the cultivation of his fields, he would find himself destitute, while others were satiated with abundance: nor, if he were reduced to beggary, would he find any one to pity his forlorn condition. But his situation, deplorable as it would be, is not to be compared with that of a negligent Christian in the day of judgment. He will see others reaping a glorious harvest, while he is not permitted even to glean an ear: he will behold others “crowned with glory and honour and immortality.” while nothing remains for him but “indignation and wrath, tribulation and anguish.” The foolish virgins, who slept while they should have been procuring oil for their lamps, came and pleaded in vain for admittance, when the door was once shut against them: none but the wise virgins were suffered to participate the nuptial feast. In the same manner, the Rich Man, who lived only to the flesh, sought in vain for one drop of water to mitigate his anguish, while Lazarus, who had lived to nobler purposes, had a fulness of joy in Abraham’s bosom. Thus also will it be with all, when the great harvest shall arrive: they, who had improved their season of grace, will be partakers of glory; while they, who had wasted it in sloth and self-indulgence, will reap the fruits of their folly, in deserved shame, in perpetual want, in unalleviated, unpitied, everlasting misery.]

  APPLICATION—

  1.      Let us, in the view of this subject, take shame to ourselves—

[How long has our season of grace been protracted: and what little improvement have we made of it! How apt are we to yield to sloth, and to defer the most important of all duties on slight and frivolous pretences, which we know beforehand will never satisfy our Judge! But what can ever equal this folly? A sluggard in temporal things may find some one to pity his distress; and may learn from his experience to amend. But who will ever pity the self-ruined sinner? Or what further opportunity for amendment will be afforded him? Let us then begin, and prosecute without remission, the work of our souls. Let us “plow up the fallow ground, and sow in righteousness,” knowing assuredly, that “the diligent hand shall make us rich,” and that, “if we sow in tears we shall reap in joy.”]

  2.      Let us look forward with earnestness to the future harvest—

[The husbandman waits with patience, in expectation that the harvest will compensate his labours. And will not our harvest repay all the exertions we can use, and all the self-denial we can exercise? Let us then put forth all the energies of our souls in preparing for that day. Let us not suffer any difficulties or discouragements to abate our ardour; but “whatever our our hand findeth to do, let us do it with our might,” “and so much the more as we see the day approaching.”]

DCCCI

TRUE PIETY IS RARE

  Prov. 20:6.

Most men will proclaim every one his own goodness; but a faithful man who can find?

IF we were to apply to every individual of mankind for his own character, and to form our estimate of the world from the aggregate report, we should soon find, that self-knowledge is a rare attainment, and that men are but partial judges in their own cause. Hence it is, that the more intercourse we have with the world, the more we learn to distrust the professions of men, and to suspend our judgment of them, till we have more substantial ground whereon to form it. Some indeed, from seeing unsuspecting youth so often become a prey to designing men, and frankness and candour so often fall a sacrifice to deceit and treachery, have been led almost to expel charity from their hearts, and practically to reverse its most established laws. Charity would require that we believe every man honest, till we have evidence to the contrary: but they exempt no man from their suspicions, till a full experience of his integrity has constrained them to revere his character. But between the extremes of blind confidence and uncharitable suspicion, there is a medium, a cautious reserve, which prudence dictates, and religion approves. Such a reserve seems naturally, and as it were necessarily, to result from the observation in our text; an observation humiliating indeed to our proud nature, but justified by the actual state of mankind in all ages; and fitly calculated to guard us against an undue confidence either in ourselves or others.

This observation we shall confirm, by shewing,

  I.      That a profession of goodness is common—

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

  1.      Of the profane—

[They do not indeed boast of their goodness; they will say, as hypocrites do, that ‘they are as good as their neighbours. It is true, they are not always quite so correct in their conduct as they might be; yea, they are sometimes betrayed into follies which they cannot justify: but they mean no harm; they injure nobody; they have good intentions, good dispositions, good hearts’ — — —The fruit is bad, they acknowledge: but they will have it, that the tree is good.]

  2.      Of the moral—

[These have some more pretensions to goodness, it may be thought: but their estimate of their own character is scarcely less erroneous than the judgment of the profane. They are observant of many duties; and oftentimes are really eminent for honour and integrity in their dealings. But they omit from their catalogue of duties all that pertains to the spiritual life, and content themselves with a system of heathen ethics. Humility and contrition, faith and love, heavenly-mindedness, and communion with God, are scarcely considered by them as forming any part of true goodness: on the contrary, they allow themselves in self-esteem, self-preference, self-righteousness, and self-dependence; and, when full of these hateful dispositions, they will be “thanking God (with the Pharisee) that they are not as other men,” and will, in the habit of their minds at least, say to a repenting publican, “Stand off; come not near to me; I am holier than thoub.” Of these St. Paul says, that “they have the form of godliness, but deny the power thereof.”]

  3.      Of the unsound professor—

[No one stands higher in his own conceit, than the person who has learned to talk about the Gospel, but not to practise its precepts. Because he has a zeal for some religious tenets, or for his own particular party in the Church, he is ready to conclude himself a true, perhaps an eminent, Christian; though his religion is seated altogether in his head, and has never descended to his heart. He never stops to inquire into his spirit and conduct, or to examine whether his tempers and dispositions accord with those of Christ. It is highly probable that he is guilty of very shameful neglect in many of his social and domestic duties: as a master he is proud and imperious; as a servant, inattentive and impatient of rebuke; as a parent, remiss in the instruction of his family; as a child, wilful and disobedient to his parents; in conversation, censorious; in dealings, unfaithful; and in the whole of his demeanor, conceited, forward, petulant, morose. Yet behold, this man, because he can talk about religion, arrogates to himself the title of good. Truly this man, whatever he may think of himself, belongs to “the generation that are pure in their own eyes, but are not washed from their filthiness.” He “professes to know God; but in works denies hime.”]

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

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

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

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

  1.      To his principles?

[As Christians, we profess to lie low before God, to live by faith on his dear Son, to devote ourselves unreservedly to his service, and to seek our happiness in communion with God. But where are they whose lives correspond with these professions? Are they not so few, that they are even “signs and wonders upon earth?” — — — As for the generality, they will commend departed saints, but revile and persecute the living ones: they will applaud goodness in general, but decry and discourage it in its most exalted particulars.]

  2.      To his promises?

[In our baptism we all promised to “renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh.” When we were confirmed, we renewed these promises, and confirmed, by our own personal consent, the engagements that had been before made in our behalf. If we have attended at the Lord’s Supper, we there also solemnly dedicated unto God ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice to him; to be employed in his service, and, if he see fit, to be consumed for his glory. And how have we fulfilled these promises? Has the world been under our feet? Have all the desires of the flesh been mortified? Have the service and enjoyment of God been the one business of our lives? — — —]

  3.      To his convictions?

[There is no one so thoughtless or obdurate, but he has at some times a conviction arising in his mind, that he ought to repent, and turn to God, and to stand ready for death and judgment. Even the most advanced Christians feel many secret reproofs in their consciences, and are constrained to acknowledge, that they should be more meek and humble, more earnest and vigilant, more pure and spiritual. But who is faithful to his convictions? Who makes the advances that he ought, or the advances that he might? — — —]

  Let us LEARN then from this subject,

  1.      To be jealous over ourselves—

[If there be so much self-deceit in the world, who are we, that we should be altogether free from it? Have not we a great measure of self-love within us, as well as others? Are not we liable to be biassed in our judgment by passion and interest? and is not our heart, no less than the hearts of others, “deceitful above all things and desperately wicked?” Surely we have need to tremble, when we hear God saying to us, “There is a way that seemeth right unto a man, and the end thereof are the ways of death:” and again, “That which is highly esteemed among men, is an abomination in the sight of Godh.” Let us then be on our guard against the overweening conceit of our own goodness: let us bring ourselves to the touchstone of God’s word: and let us beg of God to “search and try us, to see if there be any wicked way in us; and to lead us in the way everlasting.” “Not he that commendeth himself is approved, but he whom the Lord commendethk.”]

  2.      To seek the influences of God’s grace—

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

  3.      To value and trust in the righteousness of Christ—

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

DCCCII

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